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Chapter Index
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Today, there is a growing focus on the relationship between believing Jews and Gentiles. How should we relate to each other? How can we truly be "one" when our cultures and forms of worship are so diverse? This booklet cannot begin to address all the complexities of the issue—literally hundreds of books have been written on this subject. Instead, the purpose of this booklet is to demonstrate that the apostle Paul made some very clear statements about the Old and New Covenants and the relationship between Jewish and Gentile believers. We believe these statements reflect some fundamental truths that no amount of theological or intellectual dissection can obscure.
And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
Romans 11:17-23
Let’s begin by examining Paul’s teaching on the
Olive Tree. The first thing we should notice is what caused some branches to be
broken off the tree and other branches to be grafted on to it. The issues are
plainly stated by Paul as faith and unbelief. Because of unbelief many natural
(Jewish) branches were broken off; because of faith many wild (Gentile)
branches have been grafted in. According to the apostle Paul, the only thing
that determines the relationship of the individual branch to the Olive
Tree is faith or unbelief. Being broken off, grafted in, or remaining connected
to the tree does not depend on our biological lineage, our cultural
identification, or any thing else pertaining to the Adamic creation. It depends
on faith alone.
In this one analogy a variety of truths are
revealed, the first one being that we can be part of the people of God and be
in a covenant relationship with Him, yet still be cast away as a result
of rebellion and disobedience. In explicit terms that cannot be explained away,
Paul states that no matter what kind of branch we are—whether natural or
wild—our status in the tree can be changed by God at any time. Nobody is locked
into a certain destiny. Those who are currently part of the tree can (and will
be) cut off if they do not continue in the faith. Those who are currently cut
off can (and will be) re-grafted if they do not continue in unbelief.
Unfortunately, this truth has been rejected by many.
The second thing Paul’s analogy reveals is that
whatever the wild branches have been grafted into, they are full partakers
of it along with the natural branches, for he said they "partake of the
root and fatness" of the tree. Everything that applies to the natural
branch applies to the grafted branch. Both kinds of branches are equally part
of the same tree; both partake equally of the same root and fatness. God puts
no difference between the natural branch and the wild branch.
What then does the Olive Tree represent? What have
the wild branches been grafted into, and what have the severed natural branches
been broken away from? Let us first establish what the wild branches have not
been grafted into. They have not been grafted into a biological lineage. A
physical biological Gentile can never become a physical biological Hebrew,
either by faith or by any other means. Neither have the wild branches been
grafted into a Jewish lifestyle or religion. Paul never taught Gentile
believers to be circumcised or eat kosher food. He never told them they had to
live like Jews (believing or unbelieving) in order to be pleasing to the Lord.
Let us consider the natural branches. Exactly what
were unbelieving Jews cut off from? Were they severed from their religion
(Judaism)? The answer is no. Were they cut out of their biological lineage or
their Jewish heritage and culture? Again, the answer is no. There are millions
of identifiable, biological Jews alive today who are not part of the Olive
Tree, but who have remained part of their Hebrew lineage, identity, customs and
religion. Their unbelief did not cut them off from any of these things. It
should therefore be evident that the Olive Tree cannot represent any of these
things.
What then does the Olive Tree represent? It
represents the messianic call and destiny of God’s elect. Although that
call was given to the Jewish people first, and though they remain called, the
call is not and never was intended for the them alone. It is precisely at this
point that the contemporary view of Israel, which is held by the majority of
both Jewish and non-Jewish believers, departs radically from the Scripture. For
practically everyone believes that National Israel (the Jewish people) is
destined to remain an eternally separate biological entity from the (largely
Gentile) Church.
Of course, not all Christians agree as to the exact
relationship National Israel will have with the Church after the return of the Lord. Some Messianic writers and scholars
support the original Gentile Dispensational view that the Jewish nation will
never have any tangible connection to the Church. This is why Christians are
taught that they will be "raptured" before the Tribulation. In the
mind of the Gentile believer, God has destined the Jews to go through the Great
Tribulation and evangelize the entire world—all of which will be accomplished
in the face of Antichrist without the help of the Holy Spirit who left with the
Christians at the rapture!
It appears that the Messianic Jewish Community has
adopted, or is starting to adopt, a somewhat milder version of classic
Dispensationalism. The concept of a distinct national entity within the over-all Church—distinct but
not totally separate—seems to be emerging as the popular view. But whatever
view we adopt, the basic premise is the same: the special call and destiny of
the Jewish nation is not to be shared by Gentile believers.
Thus, the bottom line is that regardless of how
united Jewish and non-Jewish believers manage to become in this age, in the
next age it will be National Israel (biological Jews) alone that inherits the
(literal) promises made to Abraham. It is National Israel who will become the
channel through which God reveals His glory to the saved nations. Brethren,
this is not what the Scripture
teaches.
At this point it may be necessary to assure the
reader that we are not advancing Replacement Theology. There is no basis,
especially in Paul’s writings, for this ever-popular error. The biological seed
of Abraham was chosen and still is chosen to fulfil a glorious destiny. God
will see to it that at least a portion of that seed fulfils it. Paul made it
crystal clear that the failure of the nation as a whole to follow their Messiah
in no way annuls or makes the call void.
At the same time, it must be pointed out that those
in the Replacement camp do have one important truth, which though distorted, is
a fundamental doctrine of the New Testament. For, although the Scripture does
not teach the Church has replaced National Israel in God’s economy, it most
emphatically declares that the Church has become part of National Israel
and as such, is a full partaker in its messianic call. Indeed, Paul’s analogy
of the Olive Tree and its branches means nothing if Israel and the Church are
destined to remain separate entities during the coming ages.
The Scripture states over and over again that
through faith in God’s Messiah we Gentiles have been grafted into another tree.
That tree represents the call and the destiny of National Israel. Therefore,
Gentile believers have been grafted into another history and another
destiny—the history and destiny of God’s original chosen people.
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It is amazing that so many believers have remained in such ignorance so long concerning Paul’s teaching on Israel. This ignorance cannot be due to a lack of communication on the part of the apostle, for he was never vague about the subject, nor did he make it unnecessarily complex. The reason God’s people cannot understand what he taught is because we hold certain theological prejudices that keep us from understanding.
Paul taught two basic truths about Israel. First, he
taught that the prolonged disobedience and rebellion of National Israel has not
voided their place in the plan of God. In other words, the New Testament Church
has not replaced them. The biological seed of Abraham is still called to be a
"light to the Gentiles" and God will see to it that some of Abraham’s
physical seed obtains that destiny. This is why He has promised to graft a
remnant of them back into the Olive Tree at the end of this age. Being a light
to the Gentiles is the call and destiny of the "tree."
Secondly, he taught that the call of the Jewish
people is not their own private possession. God has chosen to share their call with an elect number of
Gentiles. Even though Paul explicitly teaches this, the majority of both
Gentile Christians and Messianic Jews have rejected it. Consequently, the
popular views regarding the identity of Israel are unscriptural. Those in the
Replacement camp must recognize that God has not changed His mind regarding His
purpose for the natural seed of Abraham. At the same time, Evangelicals and
Messianic Jews need to accept that the Scripture does not support the idea of
two different chosen peoples.
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Romans 9:3-8
Paul said the blessings of the Olive Tree—adoption,
the glory, the covenants (plural), the service of God and the promises—were
given to his kinsmen "after the flesh." They were given to the
biological seed of Abraham, the Jewish nation. But alas, the majority of those
who made up the Jewish nation in Paul’s day had become the "children of
the flesh" through disobedience and rebellion. Only a remnant of the
nation were the children of the promise. The result was that the Jewish nation
was divided into two groups of biological Hebrews: the children of promise and
the children of the flesh.
Though there has only ever been one elect people of
God, there were now two groups of Hebrews who claimed to be that elect. There
were now two groups of Hebrews who bore the title "Israel." National
Israel as a whole was in rebellion and unbelief, so even though they continued
to bear the title Israel, their disobedience had forfeited them their role as Israel. They were not
functioning as God’s representatives in the earth and in fact, were blaspheming
His name wherever they went.
Even though both groups of Hebrews claimed to be
Israel, in God’s eyes there was and ever shall be only one Israel. The
geo-political entity identified as Israel became Israel after the flesh, while
a faithful remnant within the nation was Israel after the Spirit. In Paul’s day
both Israel after the Spirit and Israel after the flesh were
comprised of the physical seed Abraham. But only Israel after the Spirit was
fulfilling the destiny God had prepared for the whole nation. Thus Paul could
say "they are not all (true) Israel which are of (national) Israel."
The entire nation should have been True Israel because
God prepared one destiny for it. But since the majority of the nation rebelled
it was cut off from its own messianic
call and destiny. Somewhere around 70 AD. God made manifest that which had
already taken place in the spirit realm. The nation was ended and the people
were scattered throughout the earth.
Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
Romans 11:5-7
Because the nation was now divided between faithful
and apostate Jews, and because both groups claimed to be God’s Israel, Paul
spoke about two Israels. But this does not mean there actually were two
Israels. He was merely dealing with external realities. Both groups claimed
to be God’s True Israel, yet only one group actually was. After explaining all
this Paul asks what the conclusion of the matter is. The conclusion is that
although the whole nation was called and destined to inherit the promise, only
a remnant of the nation actually answered that call. The sin of National Israel
brought about a separation from True Israel. Since then True Israel has been a
spiritual entity not a national entity.
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Concerning the wild branches, Paul explicitly states
that they are full partakers in the messianic call and destiny of Israel. The
idea that biological Jews will somehow remain a separate entity during the next
age and rule the nations apart from the Church cannot be found in Scripture. It
is pure mythology. Speaking to non-Jewish believers, our Jewish brother Paul
said, "now we, brethren, as Isaac was, are the children of the
promise" (Gal. 4:28). By virtue of their faith in Israel’s Messiah,
non-Jewish believers have become the children of promise. They have become part
of God’s True Israel.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ...But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
I. Peter 2:5 & 9-10
Speaking to non-Jewish believers, our Jewish brother
Peter said we are a spiritual house, a holy priesthood, a chosen generation, a
holy nation and a peculiar people. All these terms refer to the original call
that was given to the Jewish people. Peter is applying these terms to Gentile
believers because we have been joined to
the Jewish people by faith in their Messiah.
It is unfortunate that Christians have tried to use
this very passage over the years to justify the error of Replacement Theology.
But it is just as unfortunate that in an attempt to cut the ground from under
the feet of those promoting that error, others are claiming that Peter was
primarily addressing Jews in the Diaspora. The idea is that if Peter was
talking mostly to believing Jews in this passage, believing Gentiles could
never apply these terms to themselves and usurp the Jew’s position as the
chosen people. Unfortunately this is an over-reaction, and a bad one at that.
We should never distort the Scripture in our defense of truth.
Peter’s two epistles were written to both Jews and
Gentiles. In fact, the text itself reveals that if any group was singled out it
was Gentile believers not Jewish ones. For example, he said, "as obedient
children, not fashioning yourselves according to the former lusts in your
ignorance" (I. Pet. 1:14). This is applicable when directed to those
converted from Gentile Paganism but not when directed at Jews who had the
knowledge of the true God.
Later he said, "who by him [Christ] do [you]
believe in God." In other words, these people were not worshipers of
Israel’s God until they were acquainted with the Jewish Messiah. He also speaks
of those to whom he writes as having been "called out of darkness into
God’s marvelous light." This could never be applied to the Jewish people
for they had the "light" of the Torah. But it is a very fitting
description of Gentile nations who had no light at all.
He then tells these brethren who never worshiped
Israel’s God or possessed Israel’s light that they,"in times past were not
a people, but are now the people of God; which had not obtained mercy, but now
have obtained mercy" (I. Pet. 2:10). These words
resemble those of Paul in Romans 9:24-25, where he is unquestionably speaking
of Gentile believers. Could it be said of Jewish believers that before being
brought into the New Covenant they were not the people of God? Hardly.
But perhaps the most obvious evidence can be seen in
the following statement. "For the time past may suffice us to have wrought
the will of the Gentiles; when we walked in lasciviousness, lusts, excess of
wine, revellings, banquetings, and abominable idolatries" (I. Pet. 4:3).
When Peter includes himself he is merely practicing humility by way of
condescension. He is not saying he was guilty of these things. But those to
whom he writes had been guilty of them. To maintain that he addressed these
statements primarily to Jews borders on the bizarre.
Therefore, remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men) ‑ remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ...Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household.
NIV Ephesians 2:11-13 &19
Paul told non-Jewish believers to remember that they
were once excluded from citizenship in Israel but are now included in that
citizenship through Messiah. He said Gentiles who were once "far
away" have been "brought near" by the blood of Christ. Brought
near to what? Brought near to National Israel—God’s chosen people. Although
Gentile believers do not become biological Jews or replace the chosen people,
they absolutely are made "fellow-citizens" of the nation. The meaning
of Paul in these verses is clear.
Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
Philippians 3:2-3
We are the circumcision, said Paul, to non-Jewish
Philippian believers. The term circumcision, when applied to people, is always
a reference to the Jewish people. Again, the meaning of Paul is quite obvious.
Gentile believers are now the
circumcision. Why are they now the circumcision? Is it because the Jews are no
longer the circumcision? Have Gentile believers replaced the Jews? God forbid!
Gentile believers are now the circumcision because they have become part of the
circumcision.
How did these Gentile believers become (part of) the
circumcision? Did God supernaturally turn them into biological Jews? Did they
adopt a Jewish lifestyle or a quasi-Jewish lifestyle? No. They became the
circumcision by faith in Messiah. Because the circumcision is chosen they are
now chosen; because the circumcision has a special destiny they now have a
special destiny.
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law [faithful Jews], but to that also which is of the faith of Abraham [faithful Gentiles]; who is the father of us all.
Romans 4:13,14,16
Paul said the promise was not given to Abraham’s
seed through the Law but through faith so it would be sure to all who walk by
faith. He is not contrasting Jews who live by the Law with Jews who live by
faith here. He is contrasting believing Jews who are zealous for the Law
and the traditions of the fathers, and believing Gentiles who have no
affection or attachment to the Law. He is saying that through faith God has
made certain that those who are "of the law" (believing,
Torah-observant Jews) will never be able to exclude those who are not of the
law (believing, non-Torah-observant Gentiles) from full citizenship.
This is precisely what many Jewish believers tried
to do in the Early Church. They said Gentiles had to convert to Judaism and
accept Torah observance before they
could really become fellow-citizens of the nation and heirs to the promise.
Gentile believers were only admitted into the Jerusalem Church after a long
hard struggle, fought on their behalf mostly by Paul.
In those days the issue was justification. Those
"of the Law" maintained that Torah observance was necessary for
Gentiles to even be justified (saved), let alone to be made bona-fide heirs of
Abraham. Today the issue is no longer justification, it is calling and
destiny. Messianic Jews have reconciled themselves to the fact that
Gentiles can be justified without any reference whatsoever to the Law of Moses.
However, they still cannot accept the fact that Gentile believers can partake equally
of their peculiar calling and destiny without reference to Moses. This is
because Israel’s special call and destiny is still viewed by them in strictly
national terms, and Torah observance is still viewed as the key element in
fulfilling that call.
One of the arguments used for the exclusion of
Gentile believers from Israel’s special call and destiny is based on an
incorrect interpretation of the promises made to Abraham. It is assumed that
these promises were given only to the biological descendants of Abraham. But
Paul clearly refutes such a claim.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ...Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator...Know ye therefore that they which are of faith, the same are the children of Abraham...And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
Galatians 3:16,19,7,29
Without denying that the Patriarchs were heirs to
the promise, without denying that the promises applied to them and that some
were fulfilled in their generation, Paul tells us that the real
"seed" of Abraham is not a race but a Person—Messiah. In their ultimate fulfillment the promises were
made to Messiah and those who are in Him by faith. The inheritance is only
gained through the "righteousness of faith" and God has made faith
available to Gentiles as well as Jews. He said, "if ye be Christ's, then
are ye Abraham's seed and heirs according to the promise." Could he have
possibly stated it any clearer? Is there any ambiguity in these words? If we
belong to Messiah we are counted as the "seed" of Abraham and are
heirs according to the promise.
Heirs of what promise? The same promise Isaac and
Jacob are heirs to; the same promise the twelve tribes are heir to; the same
promise the natural branches are heir to. Did God promise the natural branches
a kingdom on this earth? The wild branches are equal partakers of that promise.
Did God promise the natural branches
that they would rule the nations of the earth? The wild branches are equal
partakers of that promise. Did God promise the natural branches the Land of
Canaan? The wild branches are equal partakers of that promise. Every
promise—spiritual and natural—that applies to the natural branch applies to the
grafted-in branch, and visa-versa. There is only one Olive Tree, only one
priesthood, only one peculiar treasure, only one elect, and only one Israel!
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Paul knew the average Jew only saw God’s plan in
national terms. Such a view is understandable, since after all it was God who
set the nation apart to be His own treasure. It was God who separated them from
the nations and called them to be His representatives. Moreover, it was the Law
of Moses that became the vehicle of separation from those nations.
Thus, Paul knew that telling his fellow Jews the
Gentiles can now become part of their special call without any reference whatsoever to the Law of Moses would
immediately elicit certain questions. The first question that would be:
"wherefore then serveth the Law?" In other words, God gave us Jews
the Law in order to make us the peculiar treasure we were called to be. If the
Gentiles are now permitted to fully partake of our call and destiny without having to obey the Law, why did
God separate us and give us the Law in the first place?
Anticipating the question, Paul said the Law was
given because of transgression. It was given to show the Hebrew people how to
stop living in unrighteousness so they, in their generations, could become the
light they were called to be. God did not change His mind after the establishment
of the New Covenant, but rather, His plan was unfolding. He did not reveal His whole
plan to the nation at Mt. Sinai. Biological lineage and Torah observance
were not the end of the story. While not doing away with the specialness of the
Jew, God’s plan is much bigger than the specialness of the Jew. National Israel
has always been central in God’s plan but He never intended it to remain a
racial entity. Since Messianic Jews cannot and will not accept this, they
accuse those who hold this view of promoting Replacement Theology. If believing
that saved Gentiles are included in the special call of the Jewish people equals
a denial of their specialness, then Paul was guilty of teaching Replacement
Theology!
For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you‑ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
Ephesians 3:1-7
He said the Spirit of God revealed a mystery to him
that was not made known in other "ages." This means that God did not
show the Hebrews His whole plan. It means that there were aspects of that plan
that would remain veiled until the appointed time. What was it that remained
veiled? That the Gentiles should be fellowheirs, and of the same body, and
partakers of his promise to Israel through the Gospel.
Now, if being made fellowheirs with the Hebrew
people and being made part of the same body and partakers of His promise with
them does not signify that we become part of the call and destiny of the Jewish
nation, Paul’s words have absolutely no meaning. The inclusion of the Gentiles
was a mystery because God did not reveal this inclusion to the Hebrew prophets.
The insights they received were generally focused on how present and future
events would affect the nation.
Also, notice that the understanding of this mystery does not come from a
careful study of the Hebrew Scriptures. Though Paul could show from the Old
Testament that Jesus was Israel’s Messiah, though he could preach salvation and
the resurrection from the prophets, the inclusion of the Gentiles in Israel’s
call had to come by way of supernatural
revelation. It is plainly revealed in the New Testament but not in the Old
Testament. It was alluded to in the Old Testament but the full impact of what
God was doing remained a mystery until He was ready to reveal it to "his
holy apostles and prophets by the Spirit."
Paul plainly said the inclusion of Gentiles in the original call and destiny of the original chosen people is what the
"dispensation of the grace" is all about, yet so few people
understand his words. If ye have heard of the dispensation of the grace of God,
he said, then understand that it was entrusted to me, the apostle of the
Gentiles. I have a Divine commission from God to tell the Gentiles what this
new dispensation is all about, and this is the good news: through faith in
Israel’s Messiah, not only can Gentiles be set free from the bondage of sin and
receive eternal life, they can become part of Israel, God’s elect!
In Messiah, Gentile believers are made fellowheirs
with the Hebrew people. They are made part of the same body. They are made
partakers of the promise. They are made a spiritual house. They are made an
holy nation. They are made a royal priesthood. They are made a chosen
generation. They are made a peculiar people.
Though they were not the people of God they become
the people of God. They become the seed of Abraham and are made fellow-citizens
in the Commonwealth. They become the circumcision. They are made members of the
household of God. They become heirs of (all) the promises made to Abraham. They
become the children of Abraham. They are grafted into the Olive Tree—the
messianic call. This is the message and the purpose of this present
dispensation of grace!
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In the beginning, God's purpose in forming the
Hebrew nation of Israel was that He might have a righteous nation, a royal
priesthood (kingdom of priests) that would dwell in the midst of the rest of
the nations of the earth and represent Him. He began the formation of His royal
priesthood with one specific race of people: the Hebrews. But His ultimate
intention is to gather sons and daughters from every "kindred and tongue
and people and nation" to make them "kings and priests." They
will reign on the earth with Messiah (Rev. 5:7-10). Before this could be
accomplished the call to the priesthood had to be released from the confines of
a single biological race.
After the first advent of the Messiah the way was
made to continue the formation of that priesthood among the Gentiles. The
Gospel went forth to the nations and has continued to do so for 1900 years. We
need to realize that God did not change His purposes after the establishment of
the New Covenant. Though He did temporarily set National Israel aside (cut it
off the tree) He did not permanently reject her and replace her with the
Church.
At the same time, neither did He create a separate
destiny for the Church. He grafted the new Gentile congregations into the call
and destiny of Israel. In a sense the Church is the continuation—though not the
replacement of—Old Testament Israel. God is forming one royal priesthood that
will rule with Messiah in the ages to come. This is why Jesus told the
disciples that He had "other sheep" He needed to "bring"
into what God was doing.
I am the good shepherd; and I know my own, and my own know me, even as the Father knows me, and I know the Father; and I lay down my life for the sheep. And I have other sheep, which are not of this fold; I must bring them also; and they shall hear my voice; and they shall become one flock with one shepherd.
NAS John 10:14-16
They shall become one flock! How far we have strayed
from this simple truth. The unity of Israel and the Church is taught throughout
the New Testament. Paul’s "mystery" is revealed in several ways. One
way it is revealed is in the similarity of their calls, which is to be a light
to the nations. Another way it is revealed is in the similarity of the terms
used to describe them. Both are called elect, a chosen generation, a Royal
Priesthood, a peculiar people, and so on.
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
I. Peter 2:12
The above verses immediately reveal two things. The
purpose of God, working through New Testament Gentile believers, is essentially
the same as it was with Old Testament Hebrew believers: that the nations
(Gentiles) would recognize the only True God as they beheld the "good
works" (light) of His people. It is our righteous conduct, not our religious
talk, that acts as light. Also, we have already established that Peter’s two
epistles were written to both Jewish and Gentile believers, and that Gentile
believers might be the main ones in view. At the very least, Gentile believers
were just as much in view as Jewish believers when he penned his epistles. It
is quite evident then that Peter is acknowledging Gentile believers as part of
Israel.
Moreover, notice that he admonishes them concerning
their behavior among the Gentiles. Many of these people were themselves
Gentiles! In other words, Peter was telling believing Gentiles, now considered
part of Israel, to be careful how they conducted themselves in the midst of
unbelieving Gentiles. He no longer viewed believing Gentiles as Gentiles, but
considered them part of Israel. Because
they are now part of Israel, they have the same duty as Israel:
to walk in righteousness before the nations, thereby functioning as a light.
To understand how this could be said of them we need
to understand that non-Jewish believers are not really Gentiles, technically
speaking. The term Gentile, as applied in the book of Genesis, simply means one
who is part of the unbelieving pagan nations of the earth. In its original
sense and application, a Gentile was one who had no relationship with the God
of Israel. But Gentile believers have a relationship with the God of Israel and
have also become part of Israel. They are in fact "Israelites." Not
Jewish Israelites but Israelites just the same.
The possibility of a Gentile becoming a member of
National Israel is seen not only in the New Testament but in the Old Testament
as well. Even while the call to the priesthood was confined within the Hebrew
race it was possible for a Gentile to partake of that call. He had to be circumcised
and voluntarily bind himself to Torah observance. Once this was done he was no
longer considered a Gentile in the technical sense. Although he did not turn
into a biological Hebrew he was still viewed as part of the nation and people.
The most notable example of this truth was Ruth the
Moabitess. Amorites and Moabites were the descendants of incest between Lot and
his daughters. Not only were they Gentiles, they were forbidden to enter the
congregation of Israel "forever" (Neh. 13:1). This was because they
hired a seer named Balaam to curse the people when they came up out of Egypt.
Ruth’s story is a dramatic preview of the mystery that would be revealed to Paul
hundreds of years later. Not only does she become a full-fledged member of the
"house" of Israel, not only does she partake of the
"promises" made to the chosen people, not only does she become a
model of loyalty and faithfulness for all saints in all ages, she also ends up
being the great-grandmother of King David and an ancestor of Messiah!
Even today, modern Judaism makes room for those who
wish to assimilate or convert to that religion. The person who wishes to do so
must undergo an extensive time of training.
During this probationary time he/she learns what is expected of them. At
the end of this time they are baptized and given a new Hebrew name, which
signifies that there has been a complete break from their former genealogical
and religious heritage.
What is done in the flesh by man can surely be done
in the spirit by God Almighty. Before we are saved we are part of the
unbelieving pagan nations. Once brought into Christ we cease being Gentiles. We
are no longer part of the unbelieving pagan nations. Though we do not become
biological Jews we do become part of Israel and partake of their heritage, call
and destiny.
The second way Paul’s mystery is seen is by the fact
that the first Jewish apostles interpreted contemporary events within the
Church as the fulfillment of Old Testament prophesies that were directed toward
National Israel. Acts chapter two records the events which took place on the
Day of Pentecost. All Bible scholars agree that the New Testament Church was
born on this day. Peter said the events
of this day were actually the fulfillment of Joel's prophesy concerning Israel
(Joel 2:28-32). In other words, the birth of the New Testament Church is the
fulfillment of God's promise to Old Testament "Israel."
In Acts chapter fifteen we see another prophesy
concerning "Israel" being applied to contemporary events in the
"Church." A council of Jewish Church leaders had been called to
decide whether or not uncircumcised Gentile believers should be allowed into
their fellowships. First Peter told the Council what God had done among these
Gentiles, how they had been given the Spirit. Then Paul and Silas testified of
the same grace given to other Gentiles through their ministry.
Finally, James refers to the prophesy of Amos, which
predicted the rebuilding of David's Tabernacle, as having been fulfilled in the
events just described by Peter, Paul and Silas—events that dealt with Gentile
believers. In other words, the rebuilding of the "Tabernacle of
David" (Amos 9:11-12) and the building of the "Christian Church"
among the Gentiles are the same event.
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One of the problems the Messianic Jewish Community
faces is that it continues to view its call and destiny through the
"framework" of the Law of Moses. When discussing the tendency of the
first Jewish apostles to keep the Gospel within the Jewish fold, one Messianic
author says:
"The Spirit worked against the intentions and proclivities of
the apostles to bring the Gospel to the gentiles, without the restrictions of
having to first become part of the call of Israel." 1
What is this author saying? He's saying the apostles
had a tendency to only share the Gospel with their fellow Jews. Since this was
not God’s purpose, the Spirit brought about circumstances that would over-rule
this tendency. They were also inclined to require new Gentile believers to
become "part of the call of Israel." Becoming part of the call of
Israel, as we will see in a moment, is defined by the author as adopting a
(Messianic) Jewish lifestyle based in Torah observance. Since this was
not part of God’s plan either, the Spirit moved on the apostles (in spite of
themselves) to go out among the Gentiles and freely offer them the salvation of
God with no strings attached.
According to the author’s understanding, under the
New Covenant God made a way to save Gentiles without requiring them to
become "part of the call of Israel." Without making them become part
of the call of Israel? Excuse me! If being made fellowheirs, part of the same body,
partakers of the promise, a spiritual house, an holy nation, a royal
priesthood, a chosen generation, a peculiar people, the seed of Abraham,
fellow-citizens, the circumcision, members of the household of God, heirs of
the promises, children of Abraham, the people of God and part of the good Olive
Tree does not represent becoming part of the "call" of Israel, what
on earth would?
Over and over again the Scripture states that
through faith in Messiah, Gentile believers receive not only redemption, but a
place among God’s chosen people, Israel. Dear Messianic Jewish friend, you need
to accept the fact that God has allowed Gentile believers to fully partake of your call and your destiny without any reference whatsoever to the commandments
of Moses.
In a synopsis of the controversy recorded in the
book of Acts, where the issue under consideration was whether or not to allow
uncircumcised, Torah-ignorant Gentiles into the Jewish Church, this same author
says:
"This then is the issue of Acts: are gentiles fully accepted
by God in Yeshuah without adopting the call of the nation of Israel? It is
never an issue that Jews might be called to give up their calling as part of
the nation of Israel, along with their practice of the Jewish-biblical-national
heritage. It is assumed that they will maintain their heritage in a biblically
consistent way as Jews." 2
Again, the issue is the call of National Israel. He says the question was: can Gentile
believers be fully accepted into the Jewish Church without adopting the Jewish
call? As for Jewish believers, it is self-evident that they are not required to
abandon their calling as part of the
nation, along with the practice of the Jewish-biblical-national heritage. In
other words, the Messianic call is strictly a national call. The Church may receive many blessings as a result of
faith in Messiah, but partaking of the Messianic call is not one of them. That
call remains the property of the Jews. Israel is and will forever remain a
national entity. The call is and will forever remain a national call. The only
way a Jew can fulfil his call is by remaining part of the nation and continuing
to practice the Jewish-biblical-national heritage.
What is the Jewish-biblical-national heritage
anyway? It is Torah observance, Messianic Judaism. Since the New Testament
never commands Gentile believers to become Jews or live like Jews, the author
concludes their faith in Israel’s Messiah does not require them to adopt the
call of the nation. What is "the call" of the nation? According to
his understanding, the call of National Israel is to be a light to the Gentiles
through Torah observance.
This brother’s view of the call of National
Israel—which best describes the view of the Messianic Jewish Movement in
general—is a misunderstanding of the call. It is true that Israel was called to
be a light to the Gentiles through Torah observance under the Old Covenant. It is also true that under
the New Covenant Gentile believers
are not required to become Jews or take up a life of Torah observance. However,
it is not true that Torah observance is what the messianic call is all about
under the New Covenant.
The establishment of a better covenant changed the
situation in two ways. First, Torah observance
has been replaced by Torah fulfillment.
The writer of Hebrews calls Torah fulfillment a "new and living way"
(Heb. 10:20). Torah fulfillment produces a far greater light than Torah
observance will ever produce. Second, because this new and living way has been
established, Gentile believers can now participate fully in the messianic call
and destiny of the Jewish people without having to get involved in Torah
observance. We are not teaching that it is wrong for Jewish believers to retain
their cultural heritage. The Scripture endows all of us with the liberty to
express our faith the way we feel the Lord is directing us. There is certainly
nothing wrong with maintaining a Jewish cultural lifestyle as long as that
lifestyle is not motivated by racial or religious pride.
At the same time, it must also be understood that
maintaining such a lifestyle is not the focus of God under the New Covenant.
This is because a new and living way has been established whereby a higher
level of righteousness (brighter light) can be attained through direct union
with God—something that was not possible under the Old Covenant. This is where
Messianic Judaism is missing the mark.
The issue is not our "individual
expression" of faith. This will vary greatly from culture to culture. The
issue is the definition of the call. What
is the messianic call? Who possesses it? How is it fulfilled? The unanimous
statement among Messianic leaders is that the call is to be a light to the
nations, that it is the sole possession of the Jewish Nation, and that it is
only accomplished through Torah observance of some kind, within the context of
New Testament realities. Gentiles who want to become part of that special call
will have to become involved in Messianic Judaism because this is how the call is fulfilled.
It has been said by Messianic leaders that Messianic
Jews are in a unique position to reach the Jewish people. They predict that
Messianic Judaism is destined to succeed where the Church has failed for 1900
years regarding Jewish evangelism because it focuses on Torah observance, and
the Jewish people are interested in Torah.
Messianic Rabbi David Stern, author of the Jewish
New Testament and the Complete Jewish Bible, did a comparative study
on the theologies of Christianity and Judaism. He found that Judaism’s three
main concerns are God, the people of God (Jews) and the Law of God (Torah). In
contrast, the main concerns of Christianity are basically God and the people of
God (Gentile believers). He found that among Gentile Christians there is a
complete lack of interest in the Law. Reporting his conclusions he says:
"First, most Christians have an overly simplistic
understanding of what the law is all about; and second, that Christianity has
almost nothing to say to Jews about one of the three most important issues of
their faith....Thus, if Christianity cannot address the issue of Torah properly
and seriously, it has nothing to say to the Jewish people." 3
Unless Gentile believers begin to take Torah
observance seriously they have nothing to say to the Jewish people. This conclusion
sounds good except that he has left out one fact that may change the equation.
Paul said it is God’s plan to use Gentile believers to reach the Jewish Nation.
Even Moses and Isaiah spoke of it. Therefore, if Rabbi Stern’s analysis and
conclusions are correct, we will have to conclude that the way the Spirit wants
Gentile believers to reach the Jewish people is by becoming more Torah
observant than they are!
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy.
Romans 11:30-31
I say then, have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Romans 11:11
But I say, did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
Romans 10:19-20
I will provoke you to jealousy by saving Gentiles,
God said. I will provoke you to jealousy by manifesting my life and character
through a people who have no affection for the Law. Over a thousand years later
the apostle Paul would speak to the very people Moses prophesied about and say,
"through your mercy" the Jewish people will "obtain mercy."
It might not be Messianic Judaism after all that finally softens the heart of
the Jewish people. Indeed, more and more Messianic Jews are realizing that the
Jewish Nation has rejected them in a most militant manner. We may find out that
God intends to use the love and mercy (not Torah observance) of
Gentile believers to finally soften their hearts.
One can accept the idea that the Jewish people will
be softened by a genuine show of love and mercy from Gentile believers, since
all they have ever received from those calling themselves Christians is hatred
and indifference. But this does not really explain how Gentile believers can provoke the Jewish people to jealousy.
How can people who are not Jews and have no interest in Torah observance
possibly make a Jew, whose heart is bound up in the Jewish people, the Jewish
nation and Torah observance, jealous?
The Jewish people will be provoked to jealousy as
their hearts become soft and they realize that Gentile believers are fulfilling
their call to be a light to the nations much better than they themselves
are fulfilling it. At some point there will be a people who have walked in Torah
fulfillment so completely that even the most "Orthodox" Jew will
realize his light (Torah observance) pales in comparison.
The issue of the Messianic call hinges on coming to
a proper understanding of the difference between Torah fulfillment and Torah
observance. Put another way, the question is, how bright is your light?
What kind of righteousness are you trying to manifest before the nations—the
righteousness of Moses (the Old Covenant) or the righteousness of Jesus Christ
(the New Covenant)?
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Jewish and Gentile believers are divided over the
Law. Since Gentile believers were never under the Law and never acquired any
affection for it or attachment to it, they can easily accept the fact that the
Old Covenant has been replaced by the
New Covenant. The Jewish people, however, are a different story. They have always
been attached to the Torah because it was obedience to the Torah that produced
the "light." They have a hard time leaving Moses behind.
In order to keep the messianic call of National
Israel alive, unsaved religious Jews believe they must remain Torah observant.
Since Messianic Jews hold the same basic view of National Israel—which is that
the Jews are called to be a light to the nations, and that this light can only be produced through Torah observance—they heartily defend their right to remain
Torah observant and point us to various passages of the New Testament that seem
to support that right. For instance, they point out that Paul said the Law is
"eternal" and has not been "made void" by faith. Indeed,
they say, he said the exact opposite: faith "establishes" the Law. It
is also pointed out that Messiah Himself said He did not come to abolish the
Torah but to "fulfil" it.
Explaining the proper relationship between the Law
and the New Covenant can get somewhat involved. Since a detailed explanation of
that relationship is beyond the scope of this booklet, we will simply highlight
the truths that are absolutely necessary in order to gain a general
understanding of the issue.
Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
Romans 3:28-31
The first thing we need to see clearly is that
justification has always been by faith. It has never been based on our
obedience to any laws or commandments, including the Law of Moses. For those
Jews who would feel threatened by such a statement, and also for those Gentiles
who would use it as a license to live in lawlessness, Paul said even though
faith is independent of obedience to the Torah, faith does not make void the
Torah. Rather, faith establishes the Torah.
What does Paul mean when he says those who walk by
faith will establish the Law? Does he mean they will obey the Law perfectly? Does the word establish mean obey? Most Messianic Jews would
answer yes. But if the term establish means obey, the only conclusion we are
left with is that Paul was commanding Gentile believers to take up a life of
Torah observance, for his audience included Gentiles as well as Jews. Paul was
not using the term establish as a reference to perfect Torah observance. It means
something else, something far greater.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Romans 8:3-4
Notice that the issue in is the "righteousness
of the law." Paul said Messiah came to condemn sin in the flesh and pay
the penalty for that sin so the righteousness of the Law might be
"fulfilled" in us who walk not after the flesh but after the Spirit.
Here Paul speaks not of establishing the Law but of fulfilling it. What does the term fulfil mean? Does fulfil mean obey? Here again, Messianic Jews
would say yes. But if the answer is yes, the only conclusion we can draw is
that Paul was telling Gentile believers to adopt Torah observance. Fulfilling
the Law is not a reference to Torah observance. It is a reference to something
much greater.
Also, notice Paul’s explanation of how we fulfil the righteousness of the
Law. He said we fulfil it not by Torah observance, but by walking "after
the Spirit." The new and living way of the New Covenant enables the
believer to live out the ultimate righteous intention of the Law, thus fulfilling
it. It allows us to experience and manifest the righteousness of the Law
without any reference to its many ordinances. This is why Paul could say,
"the righteousness of God without the law is manifested" (Rom.
3:21). Walking after the Spirit enables us to experience the very righteousness
of God Himself without obedience to
the Law.
The Jewish people’s attachment to Moses concerns
righteousness. Paul said his brethren after the flesh were "seeking"
to acquire the righteousness of the Torah (Rom. 9:31). Why all the
preoccupation with righteousness? Because living righteously is the
"hinge" upon which the messianic call "swings." Without
righteousness there can be no "light." Without a light there is no
call, for the call is to be a light to the nations. While Torah observance did
not justify the Hebrews under the Old Covenant, it did sanctify them. It
produced the light (righteousness) they had to possess if they were to fulfil
their national call.
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?....Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Romans 6:15-16 7:4
Messianic Jews will not accept that New Covenant
believers are dead to the Law and are therefore no longer required
to "obey" the hundreds of ordinances of Moses. Gentile believers, on
the other hand, have no trouble understanding this truth. Yet Gentile believers
do not understand why they have been set free from Moses. Therefore, they get
caught up in lawlessness. We have all been set free from Moses so we can marry
Messiah and bring forth fruit unto God out of that union. The fruit we are
to bring forth is His own righteous character.
Being set free from (becoming dead to) the Law of
Moses does not mean that we are no longer required to live righteously. This is
the great Evangelical/Pentecostal heresy
that is being propagated throughout the entire world under the banner of
"grace." Indeed, this very delusion has destroyed righteousness in
the Church and spawned a host of other false doctrines as well. No, the need to
live righteously has not been abrogated. It has been elevated to greater
importance. Being set free from Moses under the New Covenant means there is now
a way to fulfil the ultimate righteous intention of the Law without having to
learn and obey it numerous rituals and ordinances. Simply put, we have been
loosed from Moses (who demanded righteousness) in order to be married to
Messiah (who demands even greater righteousness).
Unlike Moses, who could not impart the righteousness
being required, Messiah comes to us through the Spirit and produces in us the
righteousness that He is demanding! If it was possible to marry Messiah and
remain married to Moses Paul would have told us so. But he didn’t. He said in
order to marry Messiah we are going to have to leave Moses. We are going to have to become dead to the Law. We must stop viewing obedience to the Torah
as our light, for God has provided a much greater light (righteousness) through
union with Messiah!
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The Old and New Covenants were both designed to
produce sanctification (righteous behavior). The difference between them lies
in the kind of righteousness each was designed to bring forth. The Old
Testament only dealt with what the New Testament calls our "old man" (Rom. 6:6) (Eph.
4:22) (Col. 3:9). That is, it only dealt with our original Adamic nature. Until
Messiah made atonement for sin there was no such thing as a "new
man." There was only one man: the "old" man. God had no choice
but to work within the framework of that fallen nature. The Law of Moses
was designed to produce a level of righteousness Adam could attain to.
Attaining this level of righteousness could not and was never intended to
provide justification. Its sole purpose was to produce sanctification. It was
designed to produce a light before the nations. That light was not the actual
character of God, it was only a human representation of it.
When God said, "be holy for I am holy"
(Lev.19:2), He was not demanding that they be as holy as He Himself
is—this was not possible for them to do. Rather, He was telling them to walk in
the level of righteousness that He had designed for them, which was explained
by the Law, which Adam could bring forth. God never intended to justify His
people through their obedience to Moses, for justification has always been and
will always be by faith alone.
Under the Old Covenant, the saints were justified
by faith and sanctified by obedience to God. That is, obedience to His Law and
the guidance of His priests and prophets. The "Law and the Prophets"
explained and defined what sin was so the people would know how to sanctify
themselves and bring forth righteous behavior, thereby becoming a light to the
nations.
Under the New Covenant, the saints are also
justified by faith and sanctified by obedience to God. That is, to Him
personally. This is why the Holy Spirit is sent into the lives of believers: He
is our Torah; He is our Law; He is our Prophet. He becomes our guide and shows
us what sin is. But unlike those under the Old Covenant who could only be
forgiven for the sins they committed, He empowers us to actually overcome sin
so we too can bring forth His own righteousness, thereby becoming a much
greater light to the nations.
The difference between the Old and the New Covenant
is that under the New Covenant, when God says, "be ye holy for I am
holy," He is indeed telling us to be as holy as He is because we now have
a "new man" dwelling within us. That new man enables us to possess
and manifest God’s own nature. He will never break the Law’s ultimate righteous
intention.
Under the Old Covenant, obedience to God’s Law
produced a light but that light was only a human representation of God’s
righteous character and nature. It was not His actual character. Under the New
Covenant, obedience to the Person of God through the Holy Spirit produces the
actual nature of God in us. This light out-shines by far the light that was
available through Torah observance under the Old Covenant.
Many do not realize the critical role the Holy
Spirit plays in our lives. His task is to purify and cleanse the Church. He is
more than a "comforter" or a "good feeling." He is sent by
the Father to lead us (Rom. 8:14), teach us (John 14:26), and guide us into all
truth (John 16:13). Not only doctrinal truth but transforming truth. His
purpose is to change us and transform us into the very image of Jesus through
sanctification (II. Thess. 2:13) (I. Pet. 1:2).
The New Covenant is a covenant of transformation. It is designed to
transform us from the image of fallen Adam into the image of the sinless Son of
God! This transformation is a process
which demands our full co-operation and our full attention. Instead of focusing
our lives on learning and observing the hundreds of commandments in the Torah,
we should be focusing on that daily transforming work of the Spirit. We should
focus on learning how to be "led” by the Spirit, for under the New
Covenant the Spirit is God’s Torah. The "new and living way" of the
New Covenant is allowing the Spirit to convict us and deliver us from
everything that He—not Moses—defines as sin. That is how we establish and
fulfil the righteousness of the Law. Torah observance will never accomplish
that. We can obey every commandment and ordinance of Moses perfectly yet never
overcome the power of sin or walk in God’s nature.
Jeremiah prophesied that under the New Covenant, God
would write the Law on our hearts and minds. To Messianic Jews this means God
gives us a new nature and sends the Holy Spirit in order to help us obey
perfectly the commandments contained in the Torah. Learning those commandments
becomes an absolute necessity, for how can we possibly apply or obey them if we
don’t even know what they are?
But Paul’s view of the Law being written on our
hearts was quite different. He said that if we learn how to yield to our new
nature, if we learn how to live and walk in the Spirit all the time, we will
never violate the ultimate righteous intention of the commandments regardless of whether or not we actually
know them or observe them. Only the new man knows how to fulfil and establish the
righteousness of the Law in our lives, so the thing that is absolutely
necessary is that we learn to walk and live in the Spirit. As we do we will be
upholding the Torah more fully and more faithfully than the most observant Jew.
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Some Gentile believers accuse Messianic Jews of
"rebuilding the middle wall of partition" within the body of Christ
because of their desire to remain Torah observant. Messianic Jews have a
standard answer to this charge. They say Paul never tried to persuade Jewish
believers to abandon their cultural
identification and Jewish heritage. It is also said that Paul himself remained
a Torah observant Jew his whole life, and this is pointed to as proof that such
a lifestyle does not re-build the wall because he was not guilty of doing so.
It is true that Paul did not teach believing Jews
they had to live like Gentiles, just as it is true he never taught Gentiles they
had to live like Jews. As for remaining Torah observant himself, the New
Testament does record that he observed certain ordinances on certain occasions.
However, this in no way proves that he remained a Torah observant Jew his whole
Christian life. All it proves is that on several occasions he engaged in
certain Jewish rites. When viewed as a whole, the New Testament reveals that Paul
lived in the liberty of the Spirit. He was free to observe and he was free
to not observe. Herein lies the question the Messianic Jewish Community must
come to grips with: are you free to not observe? For the vast majority,
the answer is no.
Messianic Jewish scholars have formulated very
logical arguments to prove Paul remained Torah observant, but the fact is,
these arguments are based on their interpretation of what he did. It can be
proved that Paul did certain things, but it cannot be proved why he did them. His motives are a
matter of interpretation. We think there is a better way to look at the issue
than trying to interpret his motives. That better way is to look at his own
testimony.
I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day...My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee...For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
Acts 22:3 & 26:4-5
Galatians 1:13-14
Speaking of his life before conversion, he
testifies that he is a Jew and a Pharisee, born in Spain but raised in
Jerusalem, where he was taught Torah observance from Gamaliel. He was well
known in the city, was very zealous for the Law and exceedingly zealous for the
traditions of the fathers. He excelled above his equals in his ability to
observe Torah faithfully. It is clear that his whole life was focused on
learning, upholding and obeying that Law.
Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.
Philippians 3:4-8
Sharing his testimony with the brethren at Philippi,
he says he has much to boast about in the flesh. A Hebrew from the tribe of
Benjamin, he was circumcised the eight day and belonged to the most disciplined
religious sect in Judaism. Regarding the righteousness that is in the Law he
was blameless—no small feat for any man. Then he tells the brethren that
he counts all these things but loss for the excellency of the knowledge
of Christ Jesus. Not only does he count them all loss, he counts them as dung
that he might win Christ.
Exactly what "all things" is Paul talking
about? What things were "gain" to him? He is talking about the things
pertaining to his former life, which was centered around Torah observance as an
expression of faith in God. He is talking about Torah observance as a means of
pleasing God and of sanctification. Paul testified very clearly that his goal
of maintaining perfect Torah obedience had been replaced by a new goal. That new goal was to win Christ. His new efforts were focused
on living in the Spirit and abiding in Christ in order that he might come forth
in the nature of God. He saw that the
nature of God will never break God’s Law. Indeed, that nature will
automatically fulfil the Law.
I challenge anyone reading this booklet to prove
from the New Testament text (not from the commentaries of scholars and
theologians) that the apostle Paul was utilizing his new man and the indwelling
Holy Spirit to keep the Law perfectly. Not only is such a notion impossible to
prove from the Scripture, it denies
his own testimony. Perfect Torah observance is the very life he left behind and
counted as loss in order to win Christ!
Dear Messianic Jewish friend, it is not possible to
win Christ or walk in God’s nature through
Torah observance. That is why, under the New Covenant, Torah observance is no
longer a valid vehicle for sanctification or proving our love for God. We are
sanctified by obeying Him directly.
We prove our love for Him by obeying Him personally.
This is the very reason He gives us the Holy Spirit.
Paul was neither pro-observant or anti-observant. He
had entered a completely different program that had nothing to do with
observance or non-observance. Therefore, he was free to observe and he was free
to not observe. Of course, most Messianic Jews say they are free to not
observe and claim they are observing by free choice. But they are being
dishonest with themselves and with others because they are not free to
not observe for a variety of reasons. These reasons have been openly stated and
clearly explained by they themselves.
The first reason they are not free is because they
believe the Law is still in effect, not as a means of justification, but as a
means of sanctification (holy living). There is some disagreement as to exactly
how much of the Law remains in
effect. From congregation to congregation the precise nature of the Law is
still being defined. Which ordinances should be kept intact and which ones
should be adjusted to fit New Testament realities depends on which congregation
you are dealing with. But all believe
some portion of the Law is still in force.
Indeed, this argument is their first line of
defense when challenged. They say the Torah is eternal. Jesus did not
abolish it and Paul said faith establishes it. Therefore, Messianic Jews—and
everyone else as well—should become Torah observant to some degree. This
defense immediately raises a host of other issues regarding the relationship
between Law and Grace and the conversation usually never goes any further.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Romans 8:3-4
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
Romans 13:8-10
Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference.
NIV Romans 3:20-22
For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)
NIV Romans 2:13-15
For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
Galatians 5:13-14
In all of Paul’s writings, he never once said
believers are called to OBEY the Torah. He said over and over again that
believers are called to FULFIL it. We are called to fulfil its ultimate
righteous intention. He also states explicitly that the way we fulfil its
ultimate intention is by living and walking in the Spirit, by walking in
the nature of God. When we walk in the character of God we walk in love and
will do our neighbor no harm. Loving your neighbor as yourself is the
fulfilment of the Law! That is what Jesus came to do and He did it. That is
what we are called to do and we can do it without any reference whatsoever to
Moses as we abide in Christ Jesus.
If by chance you do get past the question of whether
or not the Law is still in effect, the second line of defense for
Messianic Jews is to say you want to take away their freedom to follow their
Messiah within a Jewish cultural framework. They accuse you of wanting to turn
them all into Gentiles.
This response is merely a smoke-screen. The issue is
not spiritual liberty but spiritual
identity. Messianic Jews would rather be identified with their unsaved fellow Jews than with their saved Gentile brethren. It is difficult
(if not impossible) to be totally identified with unsaved Jews and not come
under the influence of their attitude
toward Gentiles in general and Christians in particular. For example, many
Messianic Jews are offended by the cross. They will freely admit this and say
the reason is because millions of their fellow Jews have been murdered by
people marching under that symbol. A good number of Messianic Jews are offended
by the cross so much they will not even speak the word, choosing instead to use
terms like "execution stake." In fact, some Messianic Jews hate the
cross so profoundly they deny Jesus even died on one, claiming instead that He
died on an upright pole.
Of course, the shape
of the cross is not the issue at all. Messianic Jews are not against using the
term cross because they are concerned with linguistic perfection or an accurate
translation of the Greek text. They are against it because it is a Gentile thing. It is the symbol of
Gentile Christianity. If the Crusaders would have marched under the banner of
an upright pole they would be just as offended by that symbol and would find another term to use. The issue is what
the symbol represents. To Gentile
believers it represents the love of God and the sacrifice of our Lord. To
Messianic Jews it symbolizes only one thing: Gentile (Christian) anti-Semitism.
Why? Because they are identified more
with unsaved Jews than with saved Gentiles.
The same attitude is revealed by the fact that they
are also offended by the name of Jesus. Why does that name offend them? Because
Jesus is the Gentile translation of His proper Hebrew name, Yeshua. Again, the
issue is not the name itself. The issue is what the name represents. To Gentile believers it means mercy, salvation, love,
and so forth. To Messianic Jews it represents only one thing: Gentile Christianity—and
Gentile Christianity represents anti-Semitism.
It is understandable that unsaved Jews would blame Christianity for the sins of unsaved Gentiles. They do not realize
that many who call themselves Christian are not really Christians. They don’t
know the difference between a Protestant and a Catholic. So they blame all
Gentile Christians and their religion for what was done to them in the name of
Christ. However, this is not the case with Messianic Jews. Messianic Jews are
not ignorant of these realities. They know that those who murdered their
kinsmen were not true Christians.
They know the difference between a Catholic and a Protestant, yet they still
choose to relate to Christianity the same
way their unsaved kinsmen do. Why? Because they are more closely identified
with unsaved Jews than saved Gentiles. Since unsaved Jews are offended by
Christianity, they are offended by it
as well.
Talk about being offensive! Think how Gentile
believers feel when Messianic Jews tell them they are offended by the cross or
by the name of Jesus. It is because of the cross that true Christians love the
Jewish people! It is because of the name of Jesus that Christian Evangelicals
have become the biggest financial supporters of the modern State of
Israel in the world. Somehow it never occurs to Messianic Jews that they are
doing the same thing the Gentile Church has done—minus all the violence of
course. The Church blamed the Jewish religion (and those part of it) for
murdering God’s son. Messianic Jews are blaming the Christian religion (and
those part of it) for murdering millions of Jews!
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
I. Corinthians 9:20-22
Whatever Paul’s personal view regarding observance,
his approach to it while among the Gentiles is a far cry from the one adopted
by Messianic Jews. When among the Gentiles he ate what they ate, lived where
they lived, slept where they slept and worshiped where they worshiped. He never demanded Torah-related
accommodations from them. He never said, "ok brethren, I’ll live here and
minister to you but you must feed me kosher food." Living with and living
like Gentiles never made him feel less
Jewish because his "Jewishness" was no longer identified with and
defined by Moses; it was now identified with and defined by the Christ life.
Therefore, his approach to the different lifestyles of Gentile and Jewish
believers was based on spiritual liberty. When living among Gentiles he could
live like a Gentile with no problem. When living among Jews he could live like
a Jew with no problem.
Though he dearly loved his fellow unbelieving Jews
and carried a burden for them his whole life, because he was totally identified
with the life of Christ he did not love them more than believing Gentiles. He loved saved Jews and saved
Gentiles equally, and he loved them more
than his unsaved fellow Jews. This is why he had no trouble living with
Gentiles. This is why he said in Christ, "there is neither Jew nor
Greek." Living like a Gentile in no way marred his identity because his
identity was in the New Creation Man. He didn’t have to observe Torah in
order to feel like a Jew or prove that he was a Jew.
How about you friend? While among Gentile believers
can you live like them without worrying about Moses? Can you live as
they live without feeling less Jewish, without feeling like you are betraying
your Jewish identity and heritage? Can you live and work among them without
asking them to make Torah-related accommodations for you? Can you let them free
to express their faith in Messiah without reference to Moses? If the answer to
any of these questions is no, you have not yet truly married Messiah!
You must leave
Moses in order to marry Messiah. You must become
dead to Moses in order to truly uphold and establish the Torah. Once you
marry Messiah your life and your identity will be found in Him, and that
life will produce a light that out-shines by far any light Torah observance can
ever produce. Then you, a son of Abraham, will truly be fulfilling your call as a light to the nations.
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References: 1 Jewish Roots - by Dan Juster; p. 73 2 Jewish Roots - by Dan Juster; p. 74 3 Messianic Jewish Manifesto - by David Stern; pp. 126 & 134 |
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