September 2017 Outreach Israel News


Update

September 2017

During the “Season of Repentance” from the first of Elul until Yom Kippur or the Day of Atonement, there are forty days to reflect on where one stands in his or her relationship with the Messiah of Israel. For the past twenty-two years, since our family embarked on a Messianic lifestyle, this has always been a time devoted to personal introspection and self analysis, as the Deuteronomy Torah portions come to a close. In addition, the Sages and Rabbis long ago developed a series of Haftarah selections that are known as the seven portions of consolation, from the prophecies of Isaiah: Isaiah 40:1-26; 49:14-51:3; 54:11-55:5; 51:12-52:12; 54:1-10; 60:1-22; 61:10-63:9. If you take the time to read and meditate upon these passages, you will discover that they are comforting to the soul, as the Day of Atonement approaches.

In recollection, I can also remember the first time that the commandments of Leviticus 23 had an impact on our walk with the Messiah, and in particular, the meanings of the Hebrew moedim (appointed times) and miqra (holy convocation). Upon the realization that as non-Jewish Believers in the Messiah of Israel, we had been grafted into the olive tree of Israel (Romans 11:17), the blessing of participating in the appointed times had special meaning. All of a sudden, it made sense to willfully choose to meet with the Almighty when He commanded His people to meet with Him. It was almost like discovering the “day timer” of our Creator, and finding out when He chooses to meet with His followers. It was not just the weekly Sabbath, but special set-apart dates throughout the year, which followed the Hebrew calendar, that bore importance. Upon reading that the Feast of Trumpets and the Day of Atonement were perpetual, it became a privilege to not only be invited, but to participate:

“Speak to Bnei-Yisrael, saying: In the seventh month, on the first day of the month, you are to have a Shabbat rest, a memorial of blowing (shofarot), a holy convocation. You are to do no regular work, and you are to present an offering made by fire to ADONAI.’ ADONAI spoke to Moses, saying: ‘However, the tenth day of this seventh month is Yom Kippur, a holy convocation to you, so you are to afflict yourselves. You are to bring an offering made by fire to ADONAI. You are not to do any kind of work on that set day, for it is Yom Kippur, to make atonement for you before ADONAI your God. For anyone who does not deny himself on that day must be cut off from his people. Anyone who does any kind of work on that day, that person I will destroy from among his people. You should do no kind of work. It is a statute forever throughout your generations in all your dwellings. It is to be a Shabbat of solemn rest for you, and you are to humble your souls. On the ninth day of the month in the evening—from evening until evening—you are to keep your Shabbat’” (Leviticus 23:24-32, TLV).

It is my strong recommendation that during this season of reflection and return to the Holy One of Israel, that all of us as Believers in the Messiah of Israel take advantage of the opportunity to participate in this time of focusing our attention upon Him, upon one another, and what we will be doing in the next year. After all, according to the author of Hebrews, there are rewards for those who seek the Almighty One by faith: “Now without faith it is impossible to please God. For the one who comes to God must believe that He exists and that He is a rewarder of those who seek Him” (Hebrews 11:6, TLV).

This month, J.K. McKee has written an article which deals specifically with the subject of “The Messianic Mission.” Being a part of today’s Messianic movement is a big responsibility and one that we do not take lightly! I pray that you will be challenged to truly be a part of this end-time move of God!

In addition, we are praising the Lord for all of the Internet traffic being generated on the Messianic Apologetics website and mobile app! New audio and video podcasts are being posted every day, as information gets restored after our recent server upgrade. We are very encouraged at the feedback we are receiving, and the new exposure we have had. Outreach Israel and Messianic Apologetics want to be sure that we are a voice of reason and stability, providing fair resolution and consensus, as pressures continue to mount against people of faith from the world, as anti-Semitism and growing anti-Israel sentiments are on the rise. We want to especially thank those of you who have faithfully supported our efforts over the years. We continue to need your financial support in order to dedicate the time and energy required to continue in the work that the Lord has assigned us. We especially need many of you to sign up for a regular monthly contribution via PayPal at www.outreachisrael.net.

Finally, I would be remiss to not mention the natural disaster that has ravaged South Texas as a result of the flooding from Hurricane Harvey, and Florida from Hurricane Irma. We know from our experience of having lived in Central Florida (2000-2012) and having endured a number of hurricanes, that lives are being impacted in a variety of ways. It is our prayer that God will use all of these circumstances to draw people unto Himself, and that other approaching weather events will turn people to the Messiah for salvation, hope, and restoration.

ADONAI bless you and keep you! ADONAI make His face to shine on you and be gracious to you! ADONAI turn His face toward you and grant you shalom!” (Numbers 6:24-26, TLV).

Blessings,
Mark Huey


The Messianic Mission

by J.K. McKee

Why are any of us involved in today’s Messianic movement? The answers that we might provide to this question are likely varied, and they each involve a number of distinct life circumstances and encounters. Hopefully the main answer that each of us would have to this question is: God wants us here. If you are a Jewish person raised with a knowledge that your ancestors definitely stood at the base of Mount Sinai, hearing the Ten Words from the Almighty, then you have found your promised Messiah and may be considered a completed Jew. If you are a non-Jewish person, likely raised in an evangelical Protestant home, then you have connected with your Hebraic Roots in the ancient Scriptures of Israel, your Jewish Roots in the Synagogue, and have joined with your Messianic Jewish brothers and sisters in an important move which will culminate in the return of Israel’s Messiah.

My family has been involved in the Messianic movement since 1995, has been called into full time Messianic educational ministry since 2003—and in the process we have encountered many valuable, but also varied, approaches to what the Lord is doing in this hour. For many of today’s Messianic Jews, the modern Messianic movement has been a significant lifeline, not only as a faith community where they do not have to give up on their Jewish heritage as Believers in Israel’s Messiah, assimilating into the larger pot or tossed salad of non-Jewish Christianity—but where they can anticipate being part of a significant salvation historical trajectory, involving not only the salvation of many more of their fellow Jews, but the restoration of the Kingdom to Israel as anticipated by the Disciples (Acts 1:6). For many of today’s non-Jewish Believers, specially called by the Lord into the Messianic movement at this phase of its development, the Messianic movement has provided them a venue to not only tangibly partake of things like the Passover seder or a weekly Shabbat rest, but for them to connect with the Tanach (Old Testament) and the ways of Yeshua and His first followers in a very significant manner.

The Scriptures direct us regarding the truth of how, “Without a prophetic vision, the people throw off all restraint” (Proverbs 29:18, CJB/CJSB). At the close of the 2010s, it is fairly witnessed that many people across the Messianic spectrum have their own view(s) about what the Messianic movement is all about, or will become. Far too frequently, the perspectives that people have regarding the future vision, mission, or purpose of the Messianic movement are a bit too individualistic, meaning that they do not tend to take into account what God is doing with the corporate Body of Messiah. Many of us are conditioned by a modern Western mindset which is so hyper-individualistic, that we think that our faith in God only concerns our individual selves and God—and not our individual selves, our fellow brothers and sisters in the Messiah of Israel, and God’s Kingdom purposes for this hour. In Romans 12:1, the Believers were actually admonished to look at themselves not as individual living sacrifices, but as individuals making up a corporate living sacrifice: “I urge you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice” (TLV). If there is any big difference between Judaism and Protestantism, it is that the former will emphasize the interconnectivity of the people of God involved in the purposes of God, as they anticipate the world to come.

The Prophet Habakkuk was communicated Divine messages from the God of Israel, who directed him to record His word, with it stressed that what was to take place would take place: “Write down the vision, make it plain on the tablets, so that the reader may run with it. For the vision is yet for an appointed time. It hastens to the end and will not fail. If it should be slow in coming, wait for it, for it will surely come—it will not delay” (Habakkuk 2:2-3, TLV). This chazon or vision would only take place at the Lord’s pre-determined “season” (YLT), yet it would be up to the people of God to have the perseverance for God’s plan to take shape on God’s timetable. Many of us, Jewish and non-Jewish alike—with our many gifts, talents, and skills endowed by our Creator—are indeed part of the end-time move of God. But it is also required of us to know how we got to this point in history, so that we can be effective and not grow weary, with the work and labor that are necessary as we see this unique and special Messianic movement enter into its own.

The First Century Believers

One of the most significant “revelations,” as it were—not only to evangelical Protestant people investigating their Jewish Roots, but even Jewish people reading the Apostolic Scriptures or New Testament—is that Yeshua of Nazareth and His first followers were all Jewish. Many evangelical Protestants, when they read the Gospels, at least subconsciously transfer a Western (particularly conservative, Southern American) experience into what the Messiah and His Disciples are saying and doing. This is reflected in a great deal of contemporary Christian preaching and teaching, which contemporary Jews—even those who are open-minded to hearing new ideas—consider to be largely irrelevant and unimportant to them and their religious and cultural heritage. However, the accounts are vast and diverse from many of today’s Messianic Jewish Believers, that when they finally read the sayings of Yeshua and His interactions with the Jewish religious leaders and ancient contemporaries, that Yeshua was obviously acting and speaking very similar to many of the Rabbis of His time. For certain, Yeshua spoke and acted with the same authority and presence as one of the Prophets of Ancient Israel. Yeshua also frequently employed colloquial expressions such as “Whatever you prohibit on earth will be prohibited in heaven, and whatever you permit on earth will be permitted in heaven” (Matthew 16:19, CJB/CJSB), which may require some investigation with Second Temple Jewish literature.

So what has been the disconnect between many of today’s Jewish people, not frequently seeing the Jewishness of the Gospels and Messianic Scriptures—and most especially today’s non-Jewish evangelical Protestant Believers not seeing the importance of a spiritual heritage going back to Second Temple Judaism, Mount Sinai, and the Patriarchs Abraham, Isaac, and Jacob? The factors that play into this are broad and diverse, some of them involving an ignorance of Biblical history, some of them involving poor and errant decisions made by religious leaders in the past, and some of them involving a close-mindedness and prejudice that need to be jettisoned.

One of the biggest mistakes that does not get challenged enough is that the First Century C.E. followers of Yeshua of Nazareth were not the Sunday, church going “Christians” that many people automatically assume them to be. The first group of First Century C.E. followers of Yeshua of Nazareth were Judean and Diaspora Jews, raised in a society that recognized the One God of Israel, and were trained in the Scriptures of Israel, the Tanach (an acronym for Torah/Law, Nevi’im/Prophets, Ketuvim/Writings) from birth. They remembered the weekly Shabbat or seventh-day Sabbath, the annual appointed times or moedim (~ydI[]Am) of Leviticus 23, they followed the kosher dietary laws, and they circumcised their sons. Many of them were also fiercely protective of their integrity as a community, wanting to keep pagan influences out.

The second group of First Century C.E. followers of Yeshua of Nazareth were mainly Greeks and Romans, who were raised in a polytheistic society that worshipped the gods and goddesses of classical antiquity. Because of their paganism, they were frequently derided by the Jewish community for their sexual immorality (cf. Romans 1:26-28). Many of them were notably attracted to the Jewish Synagogue, its morality, and its monotheism, and as God-fearers were among some of the first non-Jews who would receive Israel’s Messiah. Many of them were attracted directly to Israel’s Messiah from paganism (1 Thessalonians 1:9). And many of them, when encountering Israel’s Messiah, found it difficult to adhere to the four, non-negotiable requirements for entry into the assembly as issued by the Jerusalem Council: abstinence from idolatry, fornication, things strangled, and blood (Acts 15:20, 29). Clearly if followed, the Apostolic decree would serve the purpose of seeing the new Greek and Roman Believers severed from their old spheres of social and religious influence, hence making their new sphere of social and religious influence one where the Scriptures of Israel were honored (Acts 15:21).

The First Century ekklēsia or assembly, in the Land of Israel, was exclusively Jewish, and centered around Jerusalem. James (Jacob) the Just, Peter, and John were recognized as being pillars of the Judean community of Jewish Believers (Galatians 2:9). As James would report of many of the Jewish Believers in and around Jerusalem, “{Look at} how many myriads there are among the Jewish people who have believed—and they are all zealous for the Torah” (Acts 21:20, TLV). While some of this may have involved some of the fierce Jewish nationalism and Zealotry of the mid-First Century, what is seen is that belief in Yeshua as Israel’s Messiah hardly meant casting aside one’s Jewish heritage. In later centuries, Church leaders considered that if a Jewish person professed faith in Jesus, that he or she would become a “Christian,” and have to give up on his or her Jewish heritage completely.

In view of the Great Commission given by Yeshua to go out and make disciples of the nations (Matthew 28:19-21; Acts 1:8), Bible readers’ understanding of the First Century Believers widely comes from the letters of Paul, with significant background often witnessed in the Book of Acts. Paul had a distinct assignment from the Messiah to go out into the Mediterranean, and witness to Jews, Greeks, and Romans (Acts 9:15). The assemblies planted by the Apostle Paul, often first involved his traveling to a city where there was a Diaspora Jewish synagogue, he would declare the good news of Israel’s Messiah, where a group of Messiah followers from among Jews, God-fearing Greeks and Romans, and perhaps also pagans from the local community, would steadily form. Sometimes after a period, Paul and his company would be forced to leave the local Jewish synagogue, but not always. Each of the assemblies and groups of Messiah followers established or influenced by Paul, had their own advantages, disadvantages, and challenges. While Paul is seen to have a significant Jewish heritage and pedigree (Philippians 3:5-6), he is also one seen to emphasize the centrality of placing one’s faith or trust in the sacrificial work of Yeshua (Galatians 2:16; Philippians 3:9).

First Century Warnings Gone Unheeded

While the good news or gospel message of salvation in Israel’s Messiah going out to the whole world, was a critical imperative issued by the Lord Himself to His first followers—the good news going out to the whole world was actually a critical component of the restoration of Israel’s Kingdom. The steadfast word of Isaiah 49:6 proclaims, “It is too trifling a thing that You should be My servant to raise up the tribes of Jacob and restore the preserved ones of Israel. So I will give You as a light for the nations, that You should be My salvation to the end of the earth” (TLV). Yeshua the Messiah did not simply come to restore Israel proper, but also to be the or goyim or “light to the nations.” The restoration of Israel’s Kingdom is something which is to affect the entire world.

Ancient Israel’s obedience to God’s Instruction, and hence their being blessed, was to serve as a testimony to others and consequently to draw others to the Lord (Deuteronomy 4:5-8). At the construction of the First Temple, Solomon prayed that foreigners would hear of it and come to a knowledge of the God of Israel (1 Kings 8:41-43). Themes of Israel being a light to the nations, the Messiah being a light to the nations, and the restoration of Israel affecting the entire world, are all detectable throughout the Apostolic Writings and the evangelistic works undertaken in the First Century Mediterranean. In Ephesians 2, those of the nations who came to faith in Messiah are described as being a part of the Commonwealth of Israel (Ephesians 2:11-12), “brought near” (Ephesians 2:13; cf. Isaiah 57:19), and being “fellow citizens with the saints, and of the household of God” (Ephesians 2:19, PME). Jewish and non-Jewish Believers in Israel’s Messiah, purged of the effects of sin, were to come together as one in Him, forming a one new man or one new humanity (Ephesians 2:12), able to accomplish the purposes of God in the Earth.

A figure like Paul believed that those of the nations, having received the Jewish Messiah, were indebted to help their fellow Jewish Believers in the First Century in their material needs (Romans 15:27). As he puts it, “For it is not relief for others and hardship for you, but as a matter of equality. Your abundance at this present time meets their need, so that their abundance may also meet your need—so that there may be equality” (2 Corinthians 8:13-14, TLV). Jewish and non-Jewish Believers were to come together as one in the Lord, equals in the Messiah (Galatians 3:28; Colossians 2:11), and pooling all of their gifts, talents, and resources—becoming steadily inter-dependent, reliant, and mutually respectful of each other.

While it can be recognized that in the Second-Fourth Centuries, some terrible, and indeed damning, anti-Semitic and anti-Jewish statements were made by leaders of the emerging Christian Church, as Roman Catholicism began to form—it has to also be acknowledged that the warnings issued by a figure like the Apostle Paul, in Romans chs. 9-11, were largely not heeded. When Paul wrote the Romans, he recognized that more people from the nations were receiving Israel’s Messiah than his fellow Jews. This, he concluded, was a part of God’s plan, and that “by their transgression salvation has come to the nations, to make them jealous” (Romans 11:11, PME). With non-Jewish people receiving the Jewish Messiah, and hence benefitting from promises originally given to Ancient Israel, Jewish people should be provoked to jealousy to want what these various Greeks, Romans, and others have—which they had an ancestral claim to. Yet, Paul had to warn against possible arrogance issued by non-Jewish Believers to the Jewish people who had widely dismissed their promised Messiah. As he says in Romans 11:18-21,

“[D]o not boast against the branches. But if you do boast, it is not you who support the root but the root supports you. You will say then, ‘Branches were broken off so that I might be grafted in.’ True enough. They were broken off because of unbelief, and you stand by faith. Do not be arrogant, but fear—for if God did not spare the natural branches, neither will He spare you” (TLV).

Non-Jewish Believers, by their faith in Israel’s Messiah, might be grafted-in to Israel’s olive tree (Jeremiah 11:16-17; Hosea 14:1-7), but that does not give them any right to be arrogant or boastful over the Jewish people who have widely dismissed their Messiah. Instead, as Paul directs in Romans 11:30-31, “For just as you once were disobedient to God but now have been shown mercy because of their disobedience, in like manner these also have now been disobedient with the result that, because of the mercy shown to you, they also may receive mercy” (TLV). The non-Jewish Believers were told to be vessels of mercy and kindness to Jewish people who had not yet encountered their Messiah, in an effort to see them saved from their sins!

Unfortunately, in the many centuries of Christianity that have taken place since Paul wrote some of these words, his instruction has never been fully implemented, at least until today… Today, via the emergence of the modern Messianic movement in the past half-century or more, we have seen Jewish people come to faith in their Messiah in significant numbers, and we have seen non-Jewish Believers embrace their faith heritage in Israel’s Scriptures. Most importantly, we have seen the words of Ephesians 2, Romans 9-11, and even Yeshua’s prayer of John 17:22—“The glory that You have given to Me I have given to them, that they may be one just as We are one” (TLV)—take on dimensions which have not been seen since the First Century. Much of original setting and issues, witnessed in the Apostolic Writings or New Testament, does not seem so abstract any more—because Messianic congregations and fellowships indeed have Jewish Believers and non-Jewish Believers present within them, with each sorting out what it means to place their trust in Israel’s Messiah, desiring to see Him return and reign from Jerusalem.

Breaking With Judaism

While in the First Century C.E., there was a noticeable and sizable number of Jewish Believers in Israel’s Messiah, following the death of the Apostles and many of their second generation successors, the numbers of Jewish Believers dramatically decreased. Some of this was caused by the outcome of the Jewish Revolt and the destruction of Jerusalem in 70 C.E. to the Romans. Anti-Semitism flared up significantly in the Roman Empire, and did not help the burgeoning assemblies of followers in Israel’s Messiah, especially among Greek and Roman Believers who may not have been too keen on Jewish sensitivities. By the Second and Third Centuries, though, leadership of the now emerging Christian Church was almost entirely non-Jewish, and far from the Apostle Paul’s direction of Romans chs. 9-11 being heeded, supersessionism or replacement theology began to take significant hold. It was widely believed that God had rejected Israel and the Jewish people, replaced Israel with a new “Church” entity, and had transferred His promises to Israel to this new entity. Here is a small summary of some Second Century Christian views of the Jewish people:

“This is He who was put to death. And where was He put to death? In the midst of Jerusalem. By whom? By Israel…O Israel, transgressor of the Law, why have you committed this new iniquity” (Melito c. 170).

“Inasmuch as the former [the Jews] have rejected the Son of God, and cast Him out of the vineyard when they slew Him, God has justly rejected them. He has given to the Gentiles (outside the vineyard) the fruits of its cultivation” (Irenaeus c. 180).

“Thus has the ‘lesser’ people—that is, the elder people—overcome the ‘greater’ people. For [the lesser] have acquired the grace of divine favor, from which Israel has been divorced” (Tertullian c. 197).

“Let the Jews recognize their own fate—a fate which was constantly foretold as destined to occur after the advent of the Christ. This fate was on account of the impiety with which they despised and slew Him…Thereafter, God’s grace desisted among them. And, ‘the clouds were commanded not to rain a shower upon the vineyard of Sorek,’—the clouds being celestial benefits” (Tertullian c. 197).[1]

Witnessing the fall of Jerusalem to Rome, a widescale Jewish dismissal of Yeshua of Nazareth, and scores of Greeks and Romans recognizing Israel’s Messiah in some way—far from being moved with mercy and empathy for the Jewish people, Christian leaders of the Second-Fourth Centuries instead believed that God was finished with them. If you were a Jewish Believer in Yeshua in the early Second Century, you would find yourself not only a minority in the ekklēsia, but you would not find your commitment to your Biblical and ethnic heritage in the Torah something to be too honored. Concurrent with the idea that God was finished with Israel, was also that He was finished with the Law of Moses and its rituals. Christian leaders like Justin Martyr did think that Jewish Believers could continue to practice things like circumcision or the Sabbath, and that non-Jewish Believers could join with them in fellowship, although the former were weak-minded:

“‘There are such people, Trypho,’ I answered; ‘and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people’s hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren” (Dialogue with Trypho 47).[2]

In such an environment—where one’s ethnic and cultural heritage in Israel’s Scriptures would be barely tolerated—it was far easier for Jewish people to not have anything to do with the emerging Christianity of the Second-Fourth Centuries. Of course, even though various religious leaders and ecclesiastical authorities would have their negative words to issue against Judaism and the Jewish people, there were many individual non-Jewish Believers who would, in various ways, be drawn to the Jewish community and Synagogue. Church councils, however, would make it illegal for any Christian person wanting to commemorate the Resurrection of Yeshua in association with the Passover, or remember the seventh-day Sabbath.

The Council of Antioch (341 C.E.) decreed that anyone caught celebrating the Lord’s resurrection (“Easter”) at the same time as the Jewish Passover would be excommunicated from the Church, and be considered to be causing destruction to his soul:

But if any one of those who preside in the Church, whether he be bishop, presbyter, or deacon, shall presume, after this decree, to exercise his own private judgment to the subversion of the people and to the disturbance of the churches, by observing Easter [at the same time] with the Jews, the holy Synod decrees that he shall thenceforth be an alien from the Church, as one who not only heaps sins upon himself, but who is also the cause of destruction and subversion to many; and it deposes not only such persons themselves from their ministry, but those also who after their deposition shall presume to communicate with them (Canon 1).[3]

The Council of Laodicea (363 C.E.) decreed that Christians should not rest on the Sabbath, but instead observe “the Lord’s Day”:

Here the Fathers order that no one of the faithful shall stop work on the Sabbath as do the Jews, but that they should honor the Lord’s Day; on account of the Lord’s resurrection, and that on that day they should abstain from manual labor and go to church. But thus abstaining from work on Sunday they do not lay down as a necessity, but they add, ‘if they can.’ For if through need or any other necessity any one worked on the Lord’s day this was not reckoned against him (Canon 29).[4]

These kinds of sentiments, most lamentably, have not gone away, and are still alive and well in the hearts and minds of many of today’s evangelical Protestant theologians, ministers, and laypeople. Yeshua, the Messiah and King of Israel, decreed the ongoing continuance of the Torah or Law of Moses and its commandments—albeit centered around His interpretation and application (Matthew 5:17-19)—yet throughout too much of Christian history, many purported followers of Israel’s Messiah have wanted little to do with Israel’s Scriptures and its instruction.

Today’s Protestants would be fair to recognize that the forced conversions and baptisms of Jewish people, often on the threat of death by Roman Catholic leaders, is a Middle Aged tragedy that does not reflect on the love of Jesus and the character of those truly born again. Likewise, the social oppression and discrimination of the Jewish people throughout European history, for certain, is something that today’s evangelical Protestants would likewise eschew and treat with disdain. At the same time, even though Protestants have been keen to recognize the anti-Semitic stain of Medieval Catholicism on the Jewish people and Jewish-Christian relations—social and religious anti-Semitism are still alive and well throughout many denominations and theological traditions of Protestantism. Many of today’s evangelical non-Jewish Believers are of the mindset that they have replaced Israel and the Jewish people in the intentions of God. They actually consider the Scriptures of Israel, the Tanach, to be something foreign and alien—and no different than some of the Church Fathers of the Second-Fourth Centuries, would at best tolerate today’s Jewish Believers remembering the Sabbath or circumcising their sons as some part of their (backward) cultural heritage.

A Movement Reborn

With the death of the original Messianic Jewish Disciples and their second generation successors, and the emergence of Roman Catholicism by the Fourth Century C.E., the numbers of Jewish Believers in Israel’s Messiah for many centuries were scant at best. Catholicism, in no uncertain terms, demanded that Jewish people who profess belief in Yeshua of Nazareth, quantitatively abandon their Jewish heritage. Perhaps during the Middle Ages, various religious and political authorities were ignorant of the Scriptures, and were grossly misguided. But, their negative legacy has left its impact.

While hardly perfect, the Protestant Reformation was a necessary and required step forward. Seeing the corruption and opulence of Roman Catholicism reach intolerable levels, figures such as Martin Luther and John Calvin were used by the Lord, in the Sixteenth Century, to help the Body of Messiah return to a foundational grounding in the Holy Scriptures, and that faith in the Messiah alone is what provides salvation to a person. The Reformation exposed many of the non-Biblical and pagan traditions of Catholicism, and helped to formulate an ideology where individual people did not have to rely upon Catholic priests and rituals in order to have redemption. To be sure, when individual people can read the Bible for themselves, many unique and diverse interpretations arise—hence the wide number of Protestant theological schools and denominations.

Because of the diverse number of Protestant denominations—with huge dividing lines emerging by the Seventeenth Century between Calvinists and Arminians—there have been different approaches witnessed in the relationship that Protestant Christians have had with Judaism and the Jewish people. Many have continued to promote supersessionism or replacement theology, the belief that God is finished with Israel and the Jewish people, and that “the Church” has inherited all of Israel’s promises. At the same time, there have been Protestant Christians who have interpreted the Tanach or Old Testament more literally than not, and who several centuries ago made efforts to oppose anti-Semitism, establish dialogue with their Jewish neighbors, and reach out to the Jewish people with the good news of the Messiah. From the period of the American Revolution, the Great Reform Bill of 1832, and even the Napoleonic Wars—the Jewish community in the West was afforded social emancipation and equal rights along with their Protestant Christian neighbors. Exchanges of theological ideas and religious literature, which had been limited or even prohibited before, was now permitted.

The Nineteenth Century saw the rise of the different Protestant evangelistic societies, aimed at seeing Jewish people come to faith in Israel’s Messiah. At the turn of the Twentieth Century, the Hebrew Christian movement saw many Jewish people express faith in Jesus as the Messiah. The Hebrew Christian movement was mainly an association of enclaves of Jewish Believers, who attended mainline Protestant denominations and who were integrated into Christianity, but who did maintain some cultural association with their Jewish heritage and traditions. The Hebrew Christian movement certainly was an important step forward—especially with the Zionist movement, promoting a Jewish homeland in the Middle East also arising in the late Nineteenth Century—but there were many limitations. The Hebrew Christian movement encouraged a large amount of intermarriage between Jewish and non-Jewish Believers, and since fidelity to a Torah lifestyle was perceived in only cultural terms, many of the children and grandchildren of the Hebrew Christian movement assimilated into non-Jewish Christianity, eventually forgetting their Jewish heritage.

The modern State of Israel was created in 1948, in the aftermath of the Second World War and Holocaust of Nazi Germany. As Isaiah 66:8 declares, “Who ever heard the like? Who ever witnessed such events? Can a land pass through travail in a single day? Or is a nation born all at once? Yet Zion travailed and at once bore her children!” (NJPS). This is commonly viewed as being a prophecy detailing the establishment of modern Israel. Certainly with the State of Israel on the scene, many things shifted spiritually, as many Christian people who looked forward to a Jewish homeland being recreated—as a definite sign of the Messiah’s approaching return—were vindicated. Other Christians, holding on to replacement theology, viewed the State of Israel as only important for Jewish self-determination, but nothing involving prophecy or the Second Coming. Many of them now consider the State of Israel as a great danger to world peace.

Much of what we are witnessing today, in the Messianic movement, can trace its path back to the late 1960s, and Israel’s recapturing of the Old City of Jerusalem in 1967. Many are of the opinion that with Jerusalem and the Temple Mount fully in Jewish hands, that the “times of the Gentiles” (Luke 21:24) were concluded, and that some end-time countdown has started, eventually to culminate in the Messiah’s return. Once again, many things shifted spiritually, the most significant being the transition of the Hebrew Christian movement into the Messianic Jewish movement. The Messianic Jewish movement, unlike many of its Hebrew Christian forbearers, would be a movement which would hold its congregational services on Shabbat, it would observe the Biblical festivals and Jewish holidays, it would keep (some form of) kosher, it would circumcise its sons, and it would encourage participation of Jewish Believers in the Jewish community. Most importantly, the Messianic Jewish community would maintain fidelity to the commandments of the Torah as a part of the prophesied New Covenant (Jeremiah 31:31-34; Ezekiel 36:25-27), not just as something as a part of their ethnic or cultural heritage.

The 1970s-1990s saw a significant expansion of Messianic Jewish congregations throughout the world, with congregations in Israel, Europe, the former Soviet Union, North and South America, Australia, South Africa, and elsewhere. The main bulk of the Messianic Jewish movement is in the Diaspora, and in North America at that. Common estimates to our present time is that there are over one-hundred thousand Messianic Jewish Believers. The salvation, and the unique testimonies, of today’s Messianic Jewish Believers who have come to faith in Israel’s Messiah, is a sure sign of fulfillment of Romans 11:15: “For if their rejection leads to the reconciliation of the world, what will their acceptance be but life from the dead?” (TLV).

The Messianic Jewish mission has always been rightly focused around Jewish outreach, Jewish evangelism, and Israel solidarity. But the Messianic Jewish mission would not be possible without a strong basis of support, both spiritual and material, from non-Jewish Believers, who have been called to join in common cause and unity, with today’s Messianic Jewish Believers. From the 1990s to our present, large numbers of non-Jewish Believers have entered into the Messianic movement. The main, overarching reason for this, is that these people have come to a conscious recognition of the Jewishness of Jesus the Messiah. Messianic Jewish rabbis and teachers frequently go to evangelical churches during the season of Passsover, to teach on how the Last Supper meal of Yeshua was actually a Passover seder. Wanting to experience “Jesus in the feasts” of Israel, is the significant magnet for non-Jewish Believers entering into the Messianic movement. And, just as a massive salvation of Jewish people is to be anticipated in the end-times, so too it is prophesied that the nations will come to Zion to be instructed in God’s Law, resulting in worldwide peace (Isaiah 2:2-4; Micah 4:1-3). This is a conscious reality present in today’s Messianic movement as well.

What is the Messianic Jewish movement? You will certainly receive a wide number of answers from the people involved in it today! The workbook Messianic Judaism Class offers the following fair summation:

“Messianic Judaism is a movement that gets its motivation from the Spirit of God…[It involves] Jewish people following Yeshua while retaining their Jewish lifestyle, traditions, and culture. It is not a new sect of Christianity. There are a few churches from Christian denominations that have adopted a Messianic Jewish flavor, but in these cases it is them who are joining us. Messianic Judaism has never been Jewish people joining Christianity. There are many people who class themselves ‘Jewish Christians’ who are Jews who have joined Christianity, but that is not Messianic Judaism.”[5]

Those who are involved with today’s Messianic movement might indeed benefit from a shared Judeo-Protestant spiritual heritage—but they are part of something that surely transcends Christianity. It is something that focuses one’s spiritual attention on Israel, the Jewish people, and on the return of the Messiah to Jerusalem. It is something that has definite origins in the experiences of Yeshua and His first disciples.

The Messianic Mission and Our Future

All of us, who have been called into today’s Messianic movement, have a distinct witness of the Spirit that we are involved in something very, very big. We know that the Holy Scriptures, Genesis-Revelation, are relevant instruction for each follower of Israel’s Messiah. We know that God’s promises to, and purposes for, Israel, remain true. We know that we are part of an end-time move of God, which is going to culminate in the Messiah ruling and reigning over this planet. So significant are God’s promises to Israel, that He declares that the rules of space-time which govern the universe would have to be altered, in order for there to be no seed of Israel:

“‘Thus says ADONAI, who gives the sun as a light by day and the fixed order of the moon and the stars as a light by night, who stirs up the sea so its waves roar, ADONAI-Tzva’ot is His Name: Only if this fixed order departs from before Me’—it is a declaration of ADONAI—‘then also might Israel’s offspring cease from being a nation before Me—for all time’” (Jeremiah 31:35-36, TLV).

Yeshua Himself declared in His Olivet Discourse on the end-times, “Yes! I tell you that this people [this race, PME; hē genea] will certainly not pass away before all these things happen” (Matthew 24:34, CJB/CJSB), a sure word on the continuity of the Jewish people to the time of the end. In spite of the anticipated disobedience of Ancient Israel (Deuteronomy 31:16-17) and a reduction of their numbers (Deuteronomy 28:62-64), the Lord promised a regathering of His people to the Promised Land (Leviticus 26:38-45). There will be a great victory and a vindication by the Lord, for His people (Zechariah 12:1-9), resulting in a great salvation (Zechariah 12:10-13).

Although more is coming in the future, we have seen the rebirth of the State of Israel in 1948, the recapturing of the Old City of Jerusalem in 1967, and the emergence of the Messianic Jewish movement in the late Twentieth Century.

Many of those, who are involved in Messianic Jewish congregations and fellowships, have the distinct impression that not only are we part of something special and important—which will culminate in the return of Israel’s Messiah—but that the Body of Messiah is actually getting a “second chance” to do things the way that the original Disciples and Apostles wanted them to take place. As my own local congregation, Eitz Chaim of Richardson, Texas, considers itself: “Our community seeks to be like the first Jerusalem congregation where both Jew and non-Jew are as one new man, equal before G-d (Acts 2).” While we are all equal in the Messiah, whether we be Jewish or non-Jewish, we are hardly all the same—but we have far more in common than not. Our differences of background or perspective on the issues of life, from our shared Judeo-Protestant heritage, will need to be considered as we anticipate the challenges coming for the final stretch of human history.

The Messianic movement is a restoration movement, as we recapture a First Century theology and faith experience, in the Twenty-First Century. As the Messianic movement gets larger and expands, it is a sure sign that we will be getting closer and closer to the Messiah’s return. The original Messianic Jewish pioneers emphasized a mission of Jewish outreach, Jewish evangelism, and Israel solidarity. Today, this is a mission which must remain at the forefront of what the Messianic movement is, because it decisively places each of us on the salvation-historical trajectory of Romans 11:26-27: “in this way all Israel will be saved; just as it is written, ‘THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB. AND THIS IS MY COVENANT WITH THEM [Isaiah 59:20-21], WHEN I TAKE AWAY THEIR SINS’ [Isaiah 27:9; Jeremiah 31:33-34]” (PME).

Getting closer to the Messiah’s return, it is hardly an enigma why many non-Jewish Believers have been called into the Messianic movement as well, with a dual mission now having emerged, as these people need to be trained and educated in the importance of their Hebraic and Jewish Roots. But seeing non-Jewish Believers come to an appreciation of their faith heritage in the Tanach Scriptures and practices of Yeshua, should not only be for the purposes of their personal enrichment and enlightenment; it must be done with the expressed intent of joining into the purposes of Jewish outreach and evangelism, and standing with Israel and against anti-Semitism. Frequently, the presence of non-Jewish Believers—who understand their faith heritage in the Tanach and in Judaism—can at times be most vital for the purposes of seeing Jewish people come to Israel’s Messiah. I can testify to how the extended family members of my Messianic Jewish friends, who do not know Yeshua, have asked me, a non-Jewish Believer, about my faith and why I am in the Messianic movement—more than they would have the courage to ask their relatives about Yeshua, who are Jewish Believers. But in order to answer their questions and communicate properly, I have had to learn a great deal about not only the Tanach and Second Temple Judaism, but also the Jewish experience and struggle throughout history since.

Being a part of the Messianic mission, joining into the Messianic Jewish outreach to Jews who need to know the Messiah of Israel, and seeing all Believers educated and trained in the practices of the Messiah of Israel—is something which will give you a dynamic faith, challenging your heart and mind in new and wonderful ways! You will have your spiritual hunger satiated, and your spiritual thirst quenched. We sincerely hope that each of you has indeed been called to join!


NOTES

[1] “Jew, Jews,” in David W. Bercot, ed., A Dictionary of Early Christian Beliefs (Peabody, MA: Hendrickson, 1998), pp 375, 376.

[2] The Post-Nicene Fathers, P. Schaff, ed.; Libronix Digital Library System 1.0d: Church History Collection. MS Windows XP. Garland, TX: Galaxie Software. 2002.

[3] Ibid.

[4] Ibid.

[5] James Appel, Jonathan Bernis, and David Levine, Messianic Judaism Class, Teacher Book (Copenhagan, NY: Olive Press, 2011), 10.

Ha’azinu

Ha’azinu

Hear

Deuteronomy 32:1–52
2 Samuel 22:1–22:51

“The Rock of Salvation”


by Mark Huey

This week we are in the midst of the Fall festivals of the Lord. The Ten Days of Awe are ending, and Yom Kippur is about to take place. The annual Torah cycle is nearing completion. Final preparations for the Feast of Tabernacles or Sukkot are being made. The time to contemplate some of the final words of Moshe Rabbeinu, Moses our Teacher, could not be better, as the message of Sukkot is that the Lord desires to take up residence with His people, “tabernacle” with them if you will, during the Millennial reign of Messiah Yeshua—and beyond into the Eternal State.

Before Ha’azinu begins, we witness how Moses’ time as the leader of the Ancient Israelites is coming to a quick conclusion. Yet, there is a definite message that God wants to give the people of Israel, in the form of a song that speaks of the destiny that is to befall them.[1] Before Moses dies, he was specifically asked to record this song that will detail the future history of Israel. What was recited is not very good, as God’s people would prostitute themselves with other gods and break the covenant that they have made with Him. As a result, God will be angry and temporarily turn His face away from Israel, who would then be consumed by many evils and troubles. The scene opens with the following,

“Then the LORD said to Moses, ‘Behold, the time for you to die is near; call Joshua, and present yourselves at the tent of meeting, that I may commission him.’ So Moses and Joshua went and presented themselves at the tent of meeting. The LORD appeared in the tent in a pillar of cloud, and the pillar of cloud stood at the doorway of the tent. The LORD, ‘Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them. Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they will be consumed, and many evils and troubles will come upon them; so that they will say in that day, “Is it not because our God is not among us that these evils have come upon us?” But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods. Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that this song may be a witness for Me against the sons of Israel. For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve them, and spurn Me and break My covenant. Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore.’ So Moses wrote this song the same day, and taught it to the sons of Israel” (Deuteronomy 31:14-22).

The Lord had some very specific reasons about why Moses was to write a song. The Almighty appeared in a pillar of cloud and gave Moses a word that would be a witness to the rebellious behavior to be anticipated in the future. Moses was instructed to teach this song to the people of Israel, who will fall into sin after his death:

“Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the Lord, provoking Him to anger with the work of your hands.’ Then Moses spoke in the hearing of all the assembly of Israel the words of this song, until they were complete” (Deuteronomy 31:28-30).

The song Moses was to compose would become a witness against Israel, not only for the time period after Moses’ death, but also b’acharit ha’yamim or “in the days to come” (RSV), the Last Days or the end-times. When you read or contemplate this song or poem, it has multiple meanings that surely transcend time, and speak into the common problems associated with people in general rejecting God. Surely implied, within the song of Deuteronomy 32:1-43, is the need for all who hear to turn back to the Lord in repentance and obedience to His Instruction:

“Give ear, O heavens, and let me speak; and let the earth hear the words of my mouth. Let my teaching drop as the rain, My speech distill as the dew, as the droplets on the fresh grass and as the showers on the herb. For I proclaim the name of the LORD; ascribe greatness to our God! The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He. They have acted corruptly toward Him, they are not His children, because of their defect; but are a perverse and crooked generation. Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you. Remember the days of old, consider the years of all generations. Ask your father, and he will inform you, your elders, and they will tell you. When the Most High gave the nations their inheritance, when He separated the sons of man, He set the boundaries of the peoples according to the number of the sons of Israel. For the LORD’s portion is His people; Jacob is the allotment of His inheritance. He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions. The LORD alone guided him, and there was no foreign god with him. He made him ride on the high places of the earth, and he ate the produce of the field; and He made him suck honey from the rock, and oil from the flinty rock, curds of cows, and milk of the flock, with fat of lambs, and rams, the breed of Bashan, and goats, with the finest of the wheat—and of the blood of grapes you drank wine. But Jeshurun grew fat and kicked—you are grown fat, thick, and sleek—then he forsook God who made him, and scorned the Rock of his salvation. They made Him jealous with strange gods; with abominations they provoked Him to anger. They sacrificed to demons who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread. You neglected the Rock who begot you, and forgot the God who gave you birth. The LORD saw this, and spurned them because of the provocation of His sons and daughters. Then He said, ‘I will hide My face from them, I will see what their end shall be; for they are a perverse generation, sons in whom is no faithfulness. They have made Me jealous with what is not God; they have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation, for a fire is kindled in My anger, and burns to the lowest part of Sheol, and consumes the earth with its yield, and sets on fire the foundations of the mountains. I will heap misfortunes on them; I will use My arrows on them. They will be wasted by famine, and consumed by plague and bitter destruction; and the teeth of beasts I will send upon them, with the venom of crawling things of the dust. Outside the sword will bereave, and inside terror—both young man and virgin, the nursling with the man of gray hair. I would have said, “I will cut them to pieces, I will remove the memory of them from men,” had I not feared the provocation by the enemy, that their adversaries would misjudge, that they would say, “Our hand is triumphant, and the LORD has not done all this.”’ For they are a nation lacking in counsel, and there is no understanding in them. Would that they were wise, that they understood this, that they would discern their future! How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had given them up? Indeed their rock is not like our Rock, even our enemies themselves judge this. For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, their clusters, bitter. Their wine is the venom of serpents, and the deadly poison of cobras. Is it not laid up in store with Me, sealed up in My treasuries? Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them. For the LORD will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, and there is none remaining, bond or free. And He will say, ‘Where are their gods, the rock in which they sought refuge? Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your hiding place! See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand. Indeed, I lift up My hand to heaven, and say, as I live forever, if I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me. I will make My arrows drunk with blood, and My sword will devour flesh, with the blood of the slain and the captives, from the long-haired leaders of the enemy.’ Rejoice, O nations, with His people; for He will avenge the blood of His servants, and will render vengeance on His adversaries, and will atone for His land and His people” (Deuteronomy 32:1-43).

The song of Deuteronomy 32:1-43 is not exactly something to be read, recited, or even sung without a strong degree of sobriety—recognizing that it is largely a rebuke of the sins of Israel. Immediately following, we see how Moses and Joshua went before the camp of Ancient Israel, and the people were admonished to observe God’s Torah, as it is to serve as their living body of instruction for entering into the Promised Land. In spite of the sin that is anticipated to come, there will still be a wide degree of faithfulness and obedience to the Lord:

“Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun. When Moses had finished speaking all these words to all Israel, he said to them, ‘Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess’” (Deuteronomy 32:44-47).

While contemplating the song of Deuteronomy 32:1-43 during this season of repentance, two important statements kept coming into my mind—because they contrast the consistency of our God, with the frailty of our human condition before Him. The first passage concerns how the Hebrew term tzur or “rock” is mentioned, as the Lord is the One who has been consistently just with the people of Israel:

“The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He. They have acted corruptly toward Him, they are not His children, because of their defect; but are a perverse and crooked generation” (Deuteronomy 32:4-5).

Moses asserted that God, as the Rock of His people, never changes. This is one thing that all of us who follow Him today can surely rely upon! Moses went on to state how loving God has been toward Israel, and how He has taken care of them:

“For the LORD’s portion is His people; Jacob is the allotment of His inheritance. He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions. The LORD alone guided him, and there was no foreign god with him” (Deuteronomy 32:9-12).

After describing this loving relationship with Israel in poetic terms, the contrast is made between the Rock and “Jeshurun,” a term of endearment for the nation of Israel:

“But Jeshurun grew fat and kicked—you are grown fat, thick, and sleek—then he forsook God who made him, and scorned the Rock of his salvation. They made Him jealous with strange gods; with abominations they provoked Him to anger. They sacrificed to demons who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread. You neglected the Rock who begot you, and forgot the God who gave you birth. The LORD saw this, and spurned them because of the provocation of His sons and daughters. Then He said, ‘I will hide My face from them, I will see what their end shall be; for they are a perverse generation, sons in whom is no faithfulness’” (Deuteronomy 32:15-20).

In this second passage of interest, Yeshurun is a name that means “upright one,” and is a “poetic name of Israel, designating it under its ideal character” (BDB).[2] But as we learn in this song, the beloved Israel will scorn the Rock of its salvation, and neglect the Rock who gave birth to it. Israel will forsake God, and as a result He will hide Himself from them. Sadly, this pattern will repeat itself for generation after generation. However, as the instruction of Ha’azinu continues, describing the consequences of neglecting and turning away from the Rock—there will come a definite future time when the vengeance of the Lord will come to deal with the enemies of Israel:

“Indeed their rock is not like our Rock, even our enemies themselves judge this. For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, their clusters, bitter. Their wine is the venom of serpents, and the deadly poison of cobras. Is it not laid up in store with Me, sealed up in My treasuries? Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them. For the LORD will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, and there is none remaining, bond or free. And He will say, ‘Where are their gods, the rock in which they sought refuge? Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your hiding place! See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand’” (Deuteronomy 32:31-39).

Moses reminded the Ancient Israelites in his message to the people, that there is no other rock like the Rock, the LORD God. Moses’ message in Ha’azinu concluded with a word of hope, in that God will avenge His people from the attacks of their enemies:

“Indeed, I lift up My hand to heaven, and say, as I live forever, if I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me. I will make My arrows drunk with blood, And My sword will devour flesh, with the blood of the slain and the captives, from the long-haired leaders of the enemy. Rejoice, O nations, with His people; for He will avenge the blood of His servants, and will render vengeance on His adversaries, and will atone for His land and His people” (Deuteronomy 32:40-43).

This is a guarantee from some of Moses’ final words that the Holy One of Israel will be the Rock, which in the end will fully avenge the blood of His servants and restore Israel to its fullness. Down through the history of Israel, we can detect how the themes of Ha’azinu would have surely given tremendous courage and strength to those who diligently followed God, in the midst of turmoil, and even in the midst of many others rejecting Him. The Prophet Isaiah seems to have used the words present in our Torah portion, to encourage his own generation to pursue the Lord in righteousness:

“But now listen, O Jacob, My servant, and Israel, whom I have chosen: Thus says the LORD who made you and formed you from the womb, who will help you, ‘Do not fear, O Jacob My servant; and you Jeshurun whom I have chosen. For I will pour out water on the thirsty land and streams on the dry ground; I will pour out My Spirit on your offspring and My blessing on your descendants; and they will spring up among the grass Like poplars by streams of water. This one will say, “I am the LORD’s”; and that one will call on the name of Jacob; and another will write on his hand, “Belonging to the LORD,” and will name Israel’s name with honor.’ Thus says the Lord, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, and there is no God besides Me. Who is like Me? Let him proclaim and declare it; yes, let him recount it to Me in order, from the time that I established the ancient nation. And let them declare to them the things that are coming and the events that are going to take place. Do not tremble and do not be afraid; have I not long since announced it to you and declared it? And you are My witnesses. Is there any God besides Me, or is there any other Rock? I know of none (Isaiah 44:1-8).

It can be very easy to read through the song of Deuteronomy 32:1-34 and get a little depressed and upset. While this song surely lauds the great power of God and His supremacy, it is also a strong rebuke of those who are rebellious toward Him and who seek after other objects of worship. How are we to understand and apply its message? We need to each make sure we understand how the Lord “will atone for His land and His people” (Deuteronomy 32:43). The atonement (Heb. verb kafar) to be issued is notably not one that the descendants of Israel themselves are to alone benefit from, but also the nations at large (cf. Romans 15:10). As you contemplate the Rock of your salvation, Yeshua the Messiah (Jesus Christ), whoever you are make sure that you have His shed blood for your sins covering your life! Have the confidence of knowing that a resolution to the problems of sin and rebellion to the Holy One has been provided in the Son of God.


NOTES

[1] Please note that the Song of Moses referred to in Revelation 15:3 is most probably the Song of the Sea of Exodus 15, something employed in the daily liturgy of the Jewish siddur.

For a further discussion, consult the article “The Song of Moses and God’s Mission for His People” by J.K. McKee.

[2] BDB, 449.

Salvation on the Line Volume I: The Nature of Yeshua and His Divinity: Gospels and Acts

In the past, the big issue which has faced the Messianic movement has understandably been the Messiahship of Yeshua of Nazareth, widely connected to the purposes of Jewish evangelism. For the present, the big issue which is staring right at the broad Messianic movement—to which no congregation, fellowship, family, or individual is entirely immune—is how to approach the nature of Yeshua (Jesus). Is Yeshua the Messiah God, or is He a created being? While many affirm Yeshua of Nazareth to be the eternal, uncreated Son of God who is indeed God—there are many others who express various levels of doubt about this, and then others who think that Yeshua is a created being and not God. There are those who will affirm that Yeshua is a supernatural being to be sure—perhaps even the first created being in the cosmic order, pre-existent of our known universe—but nevertheless created and not God.

This publication, Salvation on the Line: The Nature of Yeshua and His Divinity, affirms a high Christology. Not only does it affirm a high Christology of Yeshua being God, it very much defends the view that while understanding all of the intricacies of Yeshua being God is not required for salvation, recognizing Yeshua as the Lord (YHWH/YHVH) of the Tanach Scriptures (Old Testament) most certainly is required for salvation (Romans 10:9, 13; cf. Joel 2:32).

This resource has consulted and engaged with a wide array of resources and perspectives across the Messianic movement, into the more independent sectors of the Hebrew/Hebraic Roots movement, the views expressed by various Christians labeling themselves “Biblical Unitarians,” and even those few theologians of note who hold to a low Christology. This involves an array of articles, books, commentaries, and even a few Bible versions. Most important, would be some of the excellent, thorough, and readable resources defending a high Christology, seen within the realm of broadly evangelical Christian theology.

The considerable bulk of Salvation on the Line, while defending a high Christology, is necessarily spent going to the text of the Holy Scriptures (Genesis-Revelation). This is not only because the Holy Scriptures are to be decisively regarded by God’s people to be the Word of Life, but also because this is the venue where the rise and fall of theological concepts are to be found. None of us wants to be found holding to a view of Yeshua being God simply because of some kind of fundamentalist dogma—where if we hold to a different view our name will somehow end up on a list or in a white paper as being stigmatized as some kind of “cultists.” We want to be found holding to a view of Yeshua being God, precisely because that is where the witness of Scripture directs us, it is the genuine testimony of the Messiah and His early followers, and because it is required for our redemption from sins as fallen human beings. The author firmly believes that such a principled case can be made in going to the text of Scripture, and that those who hold to a low Christology are decisively lacking in many areas.

452 pages




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 $9.99

 20-page excerpt

Nitzavim-V’yeilekh

Nitzavim

Standing

 Deuteronomy 29:9[10]-30:20
Isaiah 61:10-63:9

V’yeilekh

And he went

Deuteronomy 31:1-30
Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27

“Choose Life”


by Mark Huey

The annual Torah cycle has begun to wind down. On typical years, this Shabbat is known as Shabbat Shuvah or the Sabbath of Repentance (or Return), and it usually falls between Yom Teruah/Rosh HaShanah and Yom Kippur. During what is intended to be a season of repentance, the Ten Days of Awe from 01-10 Tishri, provide followers of the God of Abraham, Isaac, and Jacob an annual opportunity to reflect upon their relationship with Him and their required return to Him and to His ways.

The Holy One of Israel desires to have a meaningful relationship with His people. As followers of the Lord, we have each been called out of the world to be a treasured possession unto Him. This is what Moses declared in Deuteronomy 26:18-19:

“The LORD has today declared you to be His people, a treasured possession [l’am segullah], as He promised you, and that you should keep all His commandments; and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people [am-qadosh] to the LORD your God, as He has spoken” (Deuteronomy 26:18-19).

Please note that being a “treasured possession” of the Almighty has some incumbent responsibilities—notably that His people obey Him. The results of obedience to God are praise, fame, honor, and ultimately composing a holy nation which can be used to proclaim His goodness to a sinful world:

“‘Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel” (Exodus 19:5-6).

If you consider yourself to be a follower of the Most High, and recognize that you are His “treasured possession,” then I would urge you to consider the great responsibility He has truly given to you. As we all compose “a kingdom of priests” (cf. 1 Peter 2:5, 9), we have the job of interceding for the lost of Planet Earth. I believe that this season is an excellent time to review your relationship with the Almighty. As you turn to Him in confession and prayer, recognize that He willingly accepts a broken spirit and contrite heart. Turn to Him for forgiveness of sin and iniquity, so that you can be fully restored to Him and be able to serve Him more effectively:

“The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise” (Psalm 51:17).

The Apostle John tells us as Believers in Yeshua, that we have the additional assurance that through heartfelt confession, our transgressions are forgiven:

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9).

For Shabbat Shuvah, I pray that all who read this commentary will take some time to go before our Heavenly Father and confess sins of commission or omission. I also pray that we will all be reconciled one to another, as we allow the Holy Spirit to enact a special work on our hearts and minds.

As we turn to this week’s Torah reading, we find that Moses is now 120 years old, and ready to pass on the mantle of leadership to Joshua, before his death:

“And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan.” It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken’” (Deuteronomy 31:2-3).

Joshua has been the faithful servant of Moses for nearly forty years. His service goes back to his youth:

“Then Joshua the son of Nun, the attendant of Moses from his youth, said, ‘Moses, my lord, restrain them’” (Numbers 11:28).

He led the Israelites in the battle against Amalek after departing Egypt:

“So Joshua overwhelmed Amalek and his people with the edge of the sword” (Exodus 17:13).

Joshua accompanied Moses to the mountain to receive the Ten Commandments from God:

“Now the LORD said to Moses, ‘Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction.’ So Moses arose with Joshua his servant, and Moses went up to the mountain of God” (Exodus 24:12-13).

Joshua, along with Caleb, came back from Canaan with a good report:

“But Joshua the son of Nun and Caleb the son of Jephunneh remained alive out of those men who went to spy out the land” (Numbers 14:38).

God instructed Moses to lay his hands on Joshua in front of the Israelites, to indicate that he will follow in Moses’ position and lead the people into the Promised Land:

“Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses….Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he will cause Israel to inherit it” (Numbers 27:22-23; Deuteronomy 1:38).

Now as our Torah reading begins, Moses realized that Joshua was ready to inherit the leadership responsibilities for Israel. It is at this point that Moses exhorted the people to “be strong and courageous,” prior to entering the Promised Land:

“‘Be strong and courageous [chizqu v’imtzu][1], do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you.’ Then Moses called to Joshua and said to him in the sight of all Israel, ‘Be strong and courageous [chazaq v’ematz], for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deuteronomy 31:6-8).

In a comforting word, Moses said that God will not fail Israel or forsake Israel. In order to reaffirm Joshua’s position, Moses turned to Joshua and repeated the words of encouragement to “be strong and courageous.” Joshua had been a firsthand witness of God’s guidance and deliverance of Israel for nearly forty years. Observing and serving Moses had prepared him for leadership for some time. But still, Moses was led to encourage him directly. In fact, at the end of this statement Moses added the words, “Do not fear or be dismayed.” Moses had told the same thing to the Israelites earlier, when recounting the mission of the twelve spies to venture into Canaan:

“See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed” (Deuteronomy 1:21).

We need to remember that God’s people, in spite of the written record of Scripture and testimony of Biblical witnesses, do have the tendency to become fearful and dismayed. Moses, more than anyone else, knew this from his personal observations over the previous forty years. Moses was very concerned about the destiny of Israel. At the end of this parashah, Moses reiterated these same words to Joshua. This time Moses also added the request to put the scroll of the Torah next to the Ark of the Covenant so that it will remain a witness against Israel:

“Then He commissioned Joshua the son of Nun, and said, ‘Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you.’ It came about, when Moses finished writing the words of this law in a book until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, ‘Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you. For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the LORD; how much more, then, after my death? Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands” (Deuteronomy 31:23-29).

Remember that Moses has already prophesied what would happen to Israel if and when they acted corruptly. Here, he once again called upon Heaven and Earth to be witnesses against the people. If you will recall, these are the same two witnesses that Moses called upon when he gave Israel the choice of life and death:

“I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants” (Deuteronomy 30:19).

Heaven and Earth still testify against God’s people, and the choices of life or death—blessing or curse, favor or penalty—still remain to those of us who live in this generation. God’s Word can stand against us as a third witness of what will happen when we choose to obey, or disobey, Him. Much like Ancient Israel would face neighbors who tried to lead them astray from God, so do we face obstacles and temptations that can likewise take us away from Him.

Before Deuteronomy 31 concludes, Moses added a prophetic statement based on his observations of Ancient Israel for the previous forty years:

“For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands” (Deuteronomy 31:29).

As the shepherd of Israel since the Exodus from Egypt, Moses knows how the people will react after his death, even with the anointed leadership of Joshua. Moses was able to look to the future and make a reference to the evil that will come upon them in the Last Days. Certainly today, we are seeing much of what Moses foresaw coming to pass, when many are doing evil in the sight of the Lord. But let us not forget that God’s people have always been given a choice.

Today, we can choose to follow and obey the Lord, or choose disobedience and suffer the consequences. This is one of the huge reasons that a season of returning to the Lord is so vitally important to us. This is a time for individual and corporate confession and repentance. We can be spiritually strengthened and resolve ourselves to another year of service and devotion unto Him.

In spite of the propensity to wander, the promises of God to restore His people are replete throughout the Bible. Interestingly enough, when you consider the Haftarah selection for this week, you find that the Hebrew term shuvah, used for the designation Shabbat Shuvah, comes from the first word in Hosea 14:

“Return, O Israel [shuvah Yisrael], to the LORD your God, for you have stumbled because of your iniquity. Take words with you and return to the LORD. Say to Him, ‘Take away all iniquity and receive us graciously, that we may present the fruit of our lips.’ Assyria will not save us, we will not ride on horses; nor will we say again, ‘Our god,’ to the work of our hands; for in You the orphan finds mercy. I will heal their apostasy, I will love them freely, for My anger has turned away from them. I will be like the dew to Israel; he will blossom like the lily, and he will take root like the cedars of Lebanon. His shoots will sprout, and his beauty will be like the olive tree and his fragrance like the cedars of Lebanon. Those who live in his shadow will again raise grain, and they will blossom like the vine. His renown will be like the wine of Lebanon. O Ephraim, what more have I to do with idols? It is I who answer and look after you. I am like a luxuriant cypress; from Me comes your fruit. Whoever is wise, let him understand these things; whoever is discerning, let him know them. For the ways of the LORD are right, and the righteous will walk in them, but transgressors will stumble in them” (Hosea 14:1-9).

In this oracle concerning the Northern Kingdom of Israel, the prophecy of Moses about evil is echoed. The Northern Kingdom departed from the Torah, pursued evil, and suffered the consequences of disobedience toward God. This included the punishment brought upon them by the Assyrians, as they were largely exiled, scattered, and assimilated. Hosea pleaded with these people to return to the Lord! Hosea exhorted them to ask God for forgiveness while confessing their sins. Hosea reminded them not to rely on the work of their hands or their own strength. Hosea invoked the reality that as orphans, they would find their pity only in the Holy One.

God will respond to these pleas by declaring that He will heal the affliction of the people and take them back in love. As His anger will turn away from their disobedience, He will cover them like dew and the boughs of a cypress tree. Returning to God will result in blessings of new grain, new wine, and abundant fruit. Hosea confirms that confession and repentance have great rewards to all who return to Him. Hosea’s final admonition is that the wise will consider his words and the discerning and righteous will walk in His ways, while sinners will stumble.

These are encouraging admonitions to consider in association with Shabbat Shuvah. However, just reading or hearing these words will not benefit anyone unless he or she acts upon them. But in order to act, one must have faith in the testimony of Moses. And, one must be strong and courageous to overcome any of the thoughts or doubts that prevent a person from exercising his or her will to confess, repent, and return to God.

It is my prayer that God would give each of us the strength and courage to be honest with Him in this season of repentance. I pray that the confession of our lips will touch His heart, and that He will restore us into His loving arms. The author of Hebrews specifically tells us that Yeshua is the same yesterday, today, and forever—not only speaking of His timelessness—but also in His ever-present compassion and mercy:

“For He Himself has said, ‘I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU [Deuteronomy 31:6],’ so that we confidently say, ‘THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME? [Psalm 118:6]’ Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. Messiah Yeshua is the same yesterday and today and forever” (Hebrews 13:5b-8).

May we entreat and receive the Lord’s mercy always!


NOTES

[1] Or, “Be strong and resolute” (NJPS).

Thank You from Outreach Israel and Messianic Apologetics–and an Update!

Current Projects

The Messianic Apologetics website has just been upgraded to a new server. As we see written information re-integrated into the site, we are making sure that there is an associated video or audio podcast posted along with it. This is something very exciting, as it has been one of our long-term goals to have more multi-media accessible via our ministry! This September, we will be completing all of the FAQ podcasts.

Salvation on the Line, Volume I: The Nature of Yeshua and His Divinity–Gospels and Acts is now available for purchase! The book is 452 pages and retails for$27.99. The eBook for Kindle is $9.99.

The New Testament Validates Torah MAXIMUM EDITION is now available in both paperback and eBook. The book is 762 pages and retails for $49.99. The eBook for Amazon Kindle is $19.99.

Salvation on the Line, Volume II: The Nature of Yeshua and His Divinity–General Epistles, Pauline Epistles, & Later New Testament is presently being written. We are anticipating a release sometime in 2017. Passages remaining which need to be completed are those for Hebrews and Revelation.

Salvation on the Line, Volume III: The Messiahship of Yeshua is presently in pre-production. This mainly involves the acquisition of various books and resources, and cataloguing the Bible passages, issues, and sub-issues which will need analysis.


We need you to get behind the efforts of Outreach Israel Ministries and Messianic Apologetics! Much of what we do is provided freely via our two main websites (Outreach Israel and Messianic Apologetics), often in the form of daily articles and teachings, both written and oral. This Spring, we have just added our new Messianic Apologetics app for iPhone and Android.

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The New Testament Validates Torah MAXIMUM EDITION

Today’s broad Messianic movement is of the conviction that the Torah or Law of Moses is relevant instruction for God’s people in the post-resurrection era. This is a conviction firmly rooted within the teaching of Yeshua the Messiah, who explicitly said that He did not come to abolish or eliminate the Torah (Matthew 5:17-19). Yet throughout much of Christian history, and even more so today, many theologians and examiners have argued that Moses’ Teaching has been rendered inoperative, and/or that it was only to be followed by those in the pre-resurrection era. Many of today’s Messianic people, while having a witness of the Spirit that God’s commandments are to be written on their hearts and minds via the New Covenant (Jeremiah 31:31-34; Ezekiel 36:25-27), are not equipped well enough to answer common arguments delivered by evangelical Protestant family members, friends, acquaintances, or even various pastors or teachers that they know—when they quote verses to them from the Apostolic Scriptures (New Testament), in support of the premise that the Torah of Moses has been abolished.

The New Testament Validates Torah is a massive resource that all of today’s Messianic Believers need, especially in the current season of growth, development, and expansion in which our faith community finds itself. This publication is an extensive compilation of data across the wide range of books and commentaries available from Messianic Apologetics. The core of this resource is an examination of fifty passages, which are commonly used as proof texts to claim that the Torah is not to be followed by God’s people today. Statements such as not being “under the Law” (Romans 6:14-15), “Christ is the end of the Law” (Romans 10:4), “All things are lawful” (1 Corinthians 6:12), ‘how is it that you turn back again to the weak and worthless elemental things” (Galatians 4:9), “abolishing…the Law of commandments contained in ordinances” (Ephesians 2:15), “having nailed it to the cross” (Colossians 2:14), and even “Thus He declared all foods clean” (Mark 7:19)—among many—are thoroughly addressed. Considerable attention is given to various Hebrew and Greek issues, potential translation differences, and differences of perspective. Cross-examination and discussion with a wide number of commentators have also been offered, as well as an exploration of important subjects present within today’s Biblical Studies.

The New Testament Validates Torah is an important apologetic study that will benefit Messianic Believers and evangelical Christians alike. There is literally nothing in today’s Messianic movement that has compiled and packed as much information on Torah relevance for God’s people into a single book. Also, unlike some other publications issued on the message of Torah relevance, The New Testament Validates Torah is highly respectful to Protestant voices over the centuries who have valued what they have considered to be the “moral law” of the Old Testament, and seeks to fairly honor those who have preceded us in the faith, establishing common ground where possible.

762 pages




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 $19.99

40-page excerpt

Ki-Tavo

Ki-Tavo

When you enter in

Deuteronomy 26:1-29:8
Isaiah 60:1-22

“Love Thy Neighbor”


by Mark Huey

This week’s Torah reading, Ki-Tavo, continues Moses’ final instructions to the Ancient Israelites, as they are being prepared for entry into the Promised Land. It is in these chapters of Deuteronomy that Moses lists the benefits or blessings of obedience to God, but also details the curses or penalties resulting from disobedience to Him. The very last statement that Moses gives at the end of the reading, succinctly summarizes what he was trying to communicate to his ancient audience:

“So keep the words of this covenant to do them, that you may prosper in all that you do” (Deuteronomy 29:8).

When you read and meditate upon our Torah portion, if you want to prosper in all that you do, then it is important to obviously obey God’s commandments. Obedience brings blessings, while disobedience brings curses—or at least some sort of problems. I personally do not know any other way these words can be understood. Whenever I am asked by others why I am Torah obedient, particularly by a Jewish person, I often turn to Deuteronomy ch. 28, read some of the blessings and curses to my questioner, and then ask the following: Why would anyone want to receive the curses of God, when through obedience, the blessings of God will come to the faithful? As the Torah tells us,

“Now it shall be, if you diligently obey the LORD your God, being careful to do all His commandments which I command you today, the LORD your God will set you high above all the nations of the earth. All these blessings [kol-ha’berakot ha’eileh] will come upon you and overtake you if you obey the LORD your God” (Deuteronomy 28:1-2).

I usually get perplexed looks in response, but most discussions usually stop right there. I feel confident that I have fulfilled my duty of provoking my Jewish brothers and sisters to jealousy for faith in the Messiah (cf. Romans 11:11), as they are forced to recognize that I, as a non-Jew, am doing my best to follow God’s Torah (unlike many of the Christians they may encounter). Some may ask further questions as to why I think all Believers in Yeshua should follow the Torah, when as a “Gentile” some Jews may assert that I only have to follow the so-called Noahide laws.[1] I frequently say that the New Testament asserts that those who belong to the Messiah Yeshua are considered the seed of Abraham, and they are inheritors of the promises God that began with him:

“Therefore the Law has become our tutor to lead us to Messiah, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Messiah Yeshua. For all of you who were baptized into Messiah have clothed yourselves with Messiah. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Messiah Yeshua. And if you belong to Messiah, then you are Abraham’s descendants, heirs according to promise” (Galatians 3:24-29).

The Apostle Paul’s words to the Believers in Galatia are very clear. The Torah is a pedagogue (Grk. paidagōgos), whose discipline is to lead us to faith in Messiah Yeshua.[2] It is to train us in the rudimentary principles of right and wrong, which are to be instilled in our psyche. When we reach the point of understanding our fallen sin nature, the Torah should then reveal our need for a Divine Savior, who is in fact the telos, meaning the “culmination” (Romans 10:4, TNIV) or “goal” (CJB) of the Law.[3]

It is by faith in the accomplished work of Yeshua at Golgotha (Calvary), that any of us can truly become children of the Most High. As a born again Believer, I know that I have been immersed into the Messiah, and have been covered by His atoning work. Being welcomed and included into the Kingdom of God has nothing to do with one’s ethnicity, societal position, gender, or financial status. It comes by one recognizing himself or herself as a sinner, condemned by God’s Torah, yet requiring redemption by Yeshua’s sacrificial work for us:

“Messiah redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘CURSED IS EVERYONE WHO HANGS ON A TREE’ [Deuteronomy 21:23]” (Galatians 3:13).

Later in the Apostolic Scriptures, we see how Paul wrote Believers—particularly non-Jewish Believers—in Asia Minor, how all of those who have come to faith in Yeshua the Messiah, are to reckon themselves as a part of the Commonwealth of Israel, and fellow citizens with one another:

“Therefore remember that formerly you, the Gentiles in the flesh, who are called ‘Uncircumcision’ by the so-called ‘Circumcision,’ which is performed in the flesh by human hands—remember that you were at that time separate from Messiah, excluded from the commonwealth of Israel[4], and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yeshua you who formerly were far off have been brought near by the blood of Messiah. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in [dogma],[5] so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR [Isaiah 57:19; 52:7; Zechariah 9:10]; for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Messiah Yeshua Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit” (Ephesians 2:11-22).

Further on, Paul says how “the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Messiah Yeshua through the gospel” (Ephesians 3:6), and they are a part of the community of Israel in unity and common cause with the Jewish people. Because of the Messiah’s completed work, a “one new humanity[6]” (Ephesians 2:15, NRSV/CJB) is to surely emerge, a people who are reconciled one to another via the sacrifice of the Messiah for the sins of men and women. As a born again Believer, I am no longer to be considered a stranger or alien to the Commonwealth of Israel, but instead have become a citizen of the Kingdom and a part of God’s household. By belief in the Messiah of Israel, I am fitted together with all others who share my belief as a part of the eternal dwelling place of God in the Spirit.

Another analogy Paul uses to describe the relationship, of non-Jewish Believers to the community of Israel, appears in his letter to the Romans, with the example of Israel’s olive tree. The Apostle Paul writes that those of the nations, likened unto wild olive branches, have been grafted in along with the natural, Jewish olive branches of Israel. In Romans ch. 11, Paul describes in great detail what he was largely witnessing regarding the unbelief of many Jews in the mid-First Century. While non-Jewish Believers are to regard themselves as grafted into Israel, they are not at all to be arrogant or despiteful of the Jewish people—and they are to most especially make sure that they are vessels of mercy and grace to them, if they do not know Yeshua!

“If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. You will say then, ‘Branches were broken off so that I might be grafted in.’ Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you, either. Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, ‘THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB. THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS’ [Isaiah 27:9; Jeremiah 31:33-34]. From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience so that He may show mercy to all. Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For WHO HAS KNOWN THE MIND OF THE LROD, OR WHO BECAME HIS COUNSELOR? OR WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN [Isaiah 40:13]? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:16-36).

Paul makes the argument to the non-Jewish Believers in Rome, that they “have been grafted in among the others and now share in the nourishing sap from the olive root” (NIV). The inclusion of such people, within the community of Israel, is a part of the eventual redemption of all Israel. It regards the emergence of “the fullness of the Gentiles,” to plērōma tōn ethōn, which among other things relates to people from the nations possessing a “fullness” of a profoundly high spiritual and moral caliber.

How might this involve keeping God’s Torah? While it is absolutely true, “Therefore there is now no condemnation for those who are in Messiah Yeshua” (Romans 8:1), it is also true that “the requirement of the Law [is to] be fulfilled in us, who do not walk according to the flesh but according to the Spirit” (Romans 8:4). The Holy Spirit, which is to be poured out upon all flesh (Joel 2:28-32; cf. Acts 2:17), is to supernaturally transcribe God’s Instruction onto the hearts and minds of all of His people (Jeremiah 31:31-34; Ezekiel 36:25-27; cf. Hebrews 8:7-13; 10:14-18).[7]

I am convinced that no matter when you recognize Yeshua as Savior, you need to follow God’s commandments, as the Holy Spirit transforms your heart and mind and compels you to further obedience. In this week’s Torah portion, we see that Israel is a special possession, from God’s perspective, and thusly this makes all who follow the Messiah of Israel bidden to holiness:

“This day the LORD your God commands you to do these statutes and ordinances. You shall therefore be careful to do them with all your heart and with all your soul. You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice. The LORD has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken” (Deuteronomy 26:16-19).

Throughout the Scriptures, there is a unique relationship between not only being “a people for his own possession” (RSV), but also a holy and separated people called out to perform God’s special tasks in the Earth. As Ancient Israel was being prepared to receive the Ten Commandments at Mount Sinai, the Lord called them to this purpose:

“Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine” (Exodus 19:5).

The theme of Israel being God’s special or treasured possession (Heb. segullah) is seen throughout the Tanakh, indicating the relationship that Israel is to have with Him:

  • “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deuteronomy 7:6).
  • “For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deuteronomy 14:2).
  • “For the LORD has chosen Jacob for Himself, Israel for His own possession” (Psalm 135:4).

Allow me to encourage each of you, that if you truly consider yourself to be a part of the Commonwealth of Israel, redeemed by faith in Yeshua the Messiah (Jesus Christ), to take your privileged position seriously. As Paul wrote to Titus, the Lord “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14).

I believe that any Believer who is honest wants to receive the blessings of God, and not be cursed by Him—or at the very least be penalized by or distanced from Him in some way. I would ask you to remember that the Scriptures are replete with admonitions about the requirement of obedience in order to receive the blessings of God. The forerunners of our faith understood what was required. Joshua, the inheritor of Moses’ leadership position, grasped the concept of obedience and service in order to receive the blessings of God:

“If it is disagreeable in your sight to serve the LORD, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the LORD” (Joshua 24:15).

The Prophet Samuel knew that obedience was far greater than sacrifice:

“Samuel said, ‘Has the LORD as much delight in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams” (1 Samuel 15:22).

Yeshua makes it absolutely clear that if you love Him, you will obey His commandments:

“If you love Me, you will keep My commandments” (John 14:15).

This critical concept is confirmed by the Apostle John:

“By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments; and His commandments are not burdensome. For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith” (1 John 5:2-4).

If you are a part of the Israel of God (Galatians 6:16) by faith in Messiah Yeshua, then you need to obey Him in order to receive His blessings. Through the power of the Holy Spirit, which is to be permeating your very being, this should be something that is not difficult—especially if our motivations for obeying God are a strong love for Him and wanting to please Him! As Paul put it,

“Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. For this, ‘YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET’ [Exodus 20:13-15, 17; Deuteronomy 5:17-19, 21], and if there is any other commandment, it is summed up in this saying, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF’ [Leviticus 19:19]. Love does no wrong to a neighbor; therefore love is the fulfillment of the law” (Romans 13:8-10).

By reviewing texts like Ki-Tavo, we each have an opportunity to reconsider some of the choices we make when it comes to the commandments of God. The choice is ours. We can either have a blessed relationship with our Maker, or one that is constantly riddled with problems.

When you consider the list of blessings and curses in Deuteronomy ch. 28, it is easy to prefer the blessings to the curses. The difficult thing is obedience. Fortunately, the answer to obedience is found in the ministry examples of Messiah Yeshua, and can be attained by receiving Him into our lives and having our hearts and minds transformed by the power of the Holy Spirit. It is my sincere prayer that you choose obedience to the Lord in order to receive His blessings, and thus be counted among those who are part of His people—a treasured possession!


NOTES

[1] Consult the FAQ on the Messianic Apologetics website, “Noahide Laws.”

[2] It is unavoidable that some Bibles have chosen to render the clause eis Christon, as “until Christ came” (Galatians 3:24, RSV/NRSV/ESV). For a detailed, exegetical analysis of this, consult the FAQ on the Messianic Apologetics website, “Galatians 3:24, 25.”

[3] Consult the FAQ on the Messianic Apologetics website, “Romans 10:4.”

[4] Grk. tēs politeais tou Israēl; “citizenship in Israel” (NIV); “the national life of Isra’el” (CJB).

Editor’s note: In some branches of today’s Messianic Judaism, notably those that advocate what they call a “bilateral ecclesiology,” non-Jewish Believers being a part of the Commonwealth of Israel is not quantitatively different from them being a part of a separate “Church” per Christian dispensational theology. Such a Commonwealth of Israel is simply thought to compose two groups: the Jewish people and the Church. The Greek term politeia is approached from the perspective of it being “commonwealth” like the British Commonwealth of Nations, as Yeshua is King over the Jewish people and the Church much like Queen Elizabeth II is monarch of independent countries like the United Kingdom, Canada, Australia, New Zealand, etc.

The classical Greek meaning of politeia does not imply a kind of citizenship where a single monarch rules over a collection of separate states, but rather of either a single government or a way of conduct within a society (sometimes set within the context of a city). Cf. LS, 654; Plato Republic 10.619c; Aristotle Politics 3.6.1278b; 3.7.1279a; 2 Maccabees 8:17.

For a further analysis, consult the FAQ on the Messianic Apologetics website, “Commonwealth of Israel.”

[5] Grk. dogma, “that which seems to one, an opinion, dogma” (LS, 207).

This related to various extra-Biblical instructions which were responsible for erecting the barrier wall in the Second Temple complex. For a further explanation of the clause ton nomon tōn entolōn en dogmasin, which may be understood as “the religious Law of commandments in dogmas,” consult the FAQ on the Messianic Apologetics website, “Ephesians 2:14-15.”

[6] Grk. kainon anthrōpon.

[7] Consult the article “What is the New Covenant?” by J.K. McKee.