Congregational and Leadership Government and Accountability

Congregational and Leadership Government and Accountability

The teaching course on government and accountability in congregations is called polity. To graduate and be ordained in the association I joined (Presbyterian, 1972), I had to take a course in polity. My first congregation, The First Hebrew Christian Church in Chicago, eventually became one of the first four Messianic Jewish congregations that continued into the future in North America. The name was changed to Adat HaTikvah. However, in the days before that, I sought to come to an understanding of biblical polity. What did I come to believe? Here is a little instrument to help people deal with the question. The survey is a yes or no survey. I note that there are some people who would agree with the statements listed. This will help you to think out where you stand in the light of the Bible’s teaching.

I believe that local congregations should be run by a senior pastor who should make all the final decisions, and all members should submit to him. He may have advisory elders, but the decisions are his to make. ( ) Yes ( ) No
I believe congregations should be primarily governed and run by a plurality of elders without any designated lead elder or pastor. ( ) Yes ( ) No
I believe that though the final authority in a congregation is in the plurality of elders, there should be a lead elder or pastor-teacher that gives leadership and casts the primary vision for the congregation. ( ) Yes ( ) No
I believe that the final authority in a congregation should be by the vote of the members. ( ) Yes ( ) No
I believe that congregation members, though not the final authority, are part of the decision-making process and should confirm major directional decisions and the budget from the elders before the elders can move forward. ( ) Yes ( ) No
I believe congregations should be fully independent. ( ) Yes ( ) No
I believe that congregations and their leaders should be linked in associations and mutually accountable. ( ) Yes ( ) No
I believe that the right model of congregational government and leadership is not independence or under the commandment of an association leader, but semi-autonomous where the decisions are primarily the responsibility of the local elders but where an issue of moral failure or in other crises, the leaders of the association will be involved to help resolve such matters. ( ) Yes ( ) No
I believe that God raises the leader of an association and all should submit to him as the decision-maker for the association and for all the congregations in the areas where he chooses to make decisions and policy. Other matters are left to the local leaders. ( ) Yes ( ) No
I believe that congregations and leaders are organized better when they are members of associations where equipping leaders can travel to strengthen congregations through their equipping ability. Equipping also takes place in joint gatherings. ( ) Yes ( ) No
I believe that it is important to define government in written documents locally and also in writing for associations so that there are checks and can balances so all are protected from imbalance. ( ) Yes ( ) No
I believe that it is best to not define government in writing, either locally or in associations, since we should just trust one another and be led by the Spirit. ( ) Yes ( ) No
Associations of congregations are stronger and more fruitful if they are led by a visionary and capable leader. ( ) Yes ( ) No

Are we moving to an amazing replay of first century Israel history?

It is commonly taught that we are seeing a lineup of nations against Israel, a setup that seems like a replay of the first century but with one amazing difference. Instead of Jerusalem’s destruction, the last days’ final war against Jerusalem will lead to Israel’s full victory with the return of Yeshua. Zechariah 12 and 14 make this very clear.

One aspect for those who do not live in Israel might seem quite amazing. It is that the divisions in Israel seem in some ways quite analogous to the first century. We have Jewish secularists who still desire to be Israeli Jews but are like those who were very Hellenized in the first century. They like the Sadducees do not believe in angels, demons, or the inspiration of the prophets. The Ultra-Orthodox are like the strict Shammai Pharisees who believed that living strictly in accord with myriads of multiplied laws would make us so holy that the Messiah would come and bring us victory. We also have the Zealots of our day who want to take the whole Land now and push the Arabs out of the Land. Recently, in response to a terrorist attack, some of these modern Zealots have rioted against the nearby Palestinian village, burning cars and houses and shooting at civilian innocents. These folks and their leaders are not democratic libertarians. The Prime Minister spoke out against this anarchy, but two of the party leaders in his coalition support the reactive violence and are frustrated at him. Yeshua warned that the Zealots would gain ascendancy and Jerusalem would be destroyed. As in the first century, there are also religious Jews of a more open and tolerant stream like the Hillel Pharisees of old. Will the nations unjustly invade, maybe in some kind of U. N. action in response to zealot policies? Maybe. Or will it be a Muslim invasion of the surrounding nations supported by the rest of the nations (writers W. Shobat and J. Richardson)? We don’t know.

However, as in the first century, there is a growing Messianic Jewish community. In the first century, the destruction of Jerusalem did not lead to repentance and the embrace of Yeshua, though the prophecies He gave were clear and fulfilled. However, this time, the witness of the Messianic Jews with the whole Body of Believers will lead to the embrace of Yeshua before Jerusalem is destroyed. He will return to rule and reign forever.

In Memory of Dr. Jack Hayford

Many are writing about Dr. Jack Hayford. It is remarkable how many leaders see him as a personal friend. Many are writing about him and their connection. I have such a story as well.

My connection with Jack began indirectly in the Spring of 1995 when Rabbi Marty Waldman received the vision for a second Jerusalem Council and the project he first called Jerusalem Council II. It later became Toward Jerusalem Council II. Marty shared this vision with the three other Executives of the Union of Messianic Jewish Congregations of which I was one. Marty was the President. We confirmed the vision. Marty said that God spoke to him to fly to Israel where Jack was doing a seminar for Pastors. If Jack confirmed this, then he was to work to bring it about. We confirmed Marty going and the Union put up money for the trip. Jack enthusiastically embraced the vision. He said we could use his name, his stationary, and more to foster this vision. He eventually became the President of the International Church of the Four Square Gospel. Their executive eventually signed the Seven Affirmations of TJCII.

I first met Jack in person at a Promise Keepers planning meeting after Coach Bill McCartney became convinced to include Messianic Jewish leaders. Jack was warm and welcoming to us. Subsequently, Coach and Raleigh Washington sponsored a great conference of thousands in Palm Springs, The Road to Jerusalem. I was a speaker as was Jonathan Bernis, other Messianic Jews, and Jack Hayford. It was a great conference where I gave the message that is to this day my most listened to, Messianic Jewish Theology in 15 Minutes. Jack enthusiastically endorsed this message.

Jack sent a wonderful video greeting for my 40^th anniversary of ministry in May of 2012 at the Tikkun national conference.

The real lasting fruit came when Jonathan Bernis and met with Jack and the leaders of the newly formed The King’s College and Seminary (now The King’s University.) We approached him to consider having a Messianic Jewish joint program with our school, Messianic Jewish Bible Institute. Jack was enthusiastic. We even interviewed key faculty to vet their understanding of the continued Jewish calling of Messianic Jews. I became a visiting professor and taught at the Van Nuys campus annually, Messianic Jewish Theology, Apologetics, New Testament, and Eschatology. Most years Jack and I would have dinner together. The school was at the Church On The Way campus. Before the real estate meltdown in 2007-8 Jack gave me a tour of the hospital he was planning to buy for the school. It would have dorms, classrooms, offices, and more. Alas, the meltdown ended those plans. Jack’s vision of the school as a school that was flexible in the way of offering courses, academically solid, and which would empower in the Spirit. Jack eventually transferred the school to Gateway Church under Robert Morris. The King’s University thrives and the Jewish program continues under the able leadership of Dr. David Rudolph. And yes, I am still a visiting professor.

One year I was so very privileged. Jack sponsored an annual leadership conference at the Church on the Way. Amazingly I was invited to present two keynote addresses to over 1000 leaders. One was, What Kind of Church Must there Be to Make Israel Jealous and to see the Return of Jesus? The second was, What kind of Messianic Jewish Movement Must There Be to see the return of Jesus? Jack graciously embraced these messages and endorsed them at the meeting.

When Jack spoke, he said that he never sought to build a mega-church but a faithful church. And so it was, and it became mega. Jack had a deep integrity, humility and how we need more like him! As Jack was aging, he recommended Pastor Jerry Dirman to carry on his work in the Four Square for the Jewish connection. He was again preparing the way.

In 1986, 1,100 gathered at the Union of Messianic Jewish Congregations in Tyson’s Corner, Virginia at the Sheridan Hotel. The Friday Erev Shabbat service began with Israel’s Hope leading the worship. There was a processional of Torah Scrolls from the regional congregations. We sang Jack’s hymn, Majesty. Harvey Smith, our treasurer, turned to me and said, we might as well go home now because nothing is going to be better than this. The presence of the Spirit was amazing. Now Jack arrives in heaven and no doubt hears the human and angel choirs singing Majesty. Goodbye, for now, you were a great friend and friend to the Jewish people and the Messianic Jewish Community especially.

Our Meeting with Pope Benedict

It was the fall of 1997, and a small group of three Messianic Jews, one Catholic charismatic Priest theologian, a Catholic Archdeacon of Vienna, and one Episcopal Anglican clergyman/rector met with Cardinal Joseph Ratzinger. He would not long after become Pope Benedict XVI.

The six of us were a committee representing Toward Jerusalem Council II. (See the web site for information on this effort.) We were given this opportunity due to the recommendation of Cardinal Christoph Schonborn, Archbishop of Vienna. A few months earlier in the Spring, we had dinner in his palace in Vienna next to St. Stephen’s Cathedral. The Cardinal was the primary editor of the New Catholic Catechism and a student of Joseph Ratzinger. He was very moved by our meeting and therefore recommended us. Our mission was to see repentance in the Church and to see a full embrace of the Messianic Jewish community.

Cardinal Ratzinger was the leader of the College of the Doctrine of the Faith, the body that puts out statements and larger documents to foster Catholic doctrinal unity. His position was one of the highest in the Church. His reputation was that of a rigid man enforcing rigid orthodoxy. Of course, this is the spin of a more liberal press. We found this not to be true. Yet we entered with great concern to be circumspect. We expected 30 minutes but were given an hour. We met in the very room where the members of the College meet, a conference setting. We were told by Father Peter Hocken to not mention anything about our connection to Free Churches (those not from the historical state Churches, Catholic, Anglican, Lutheran and Orthodox). We who were Jewish were just to present ourselves as Messianic Jews and as part of the Messianic Jewish congregational movement.

Cardinal Ratzinger entered the room and greeted us warmly. He then asked us to present our purpose. We had our plan. Rabbi Marty Waldman would present his story as the child of Holocaust survivors. Then he would present something of the movement. I would present the theology of the movement. David, our prophetic brother, would add anything as he was led by the Spirit. Fr. Peter and Canon Brian would add their words of understanding and commitment to the vision. We later followed this same pattern in meetings for many years until today.

Our meeting lasted almost an hour. We said noting of the Free Churches. We were taken very seriously. After answering some of his questions, the Cardinal said to us, “If you people are who you say you are, the second coming of Jesus is nearer than we have thought.” He knew Romans 11 and saw Jews turning to the Lord while remaining Jews as an eschatological sign.

After this, he asked to caucus with the two Catholics. First, he already knew of our connection to Evangelicals. He had his source of information, but this did not bother him. He remarked to the Catholics, that it was not a surprise that we had this relationship since the Free Churches (Evangelicals) where more flexible and open.

He then said he was going to appoint Cardinal Schonborn to be the liaison to the Messianic Jews. He would get the Pope John Paul II to support this. This was amazing.

We also met with Cardinal George Cottier, the Pope’s Theologian, who vets what is given to the Pope and reads all the Pope wants to put out. He was really with us and started a Catholic-Messianic Jewish dialogue where all came to great accord. The dialogue lasted for 14 years and is today is at a new level. Cardinal Cottier would report to Cardinal Ratzinger and Pope John Paul II. When Cardinal Ratzinger became Pope Benedict XVI, he continued in his support for the Messianic Jewish community and the dialogue. There is much more that can be written. He was a serous theologian whose book on Yeshua is very good. My connection to believing Catholics, who really love Yeshua, does not mean that I am not troubled by some Catholic doctrines, but I am so grateful for the opportunities that were opened to us by Pope Benedict. The memory of our meeting will forever be dear to me.

Messianic Jewish Movement Compared to Gentile Jewish Roots One Law Movement

The Law of Moses.

MJM: Is applicable in the New Covenant, but in that application, it is important to distinguish Jewish covenant responsibility and Gentile responsibility. Jews are responsible as part of their election to maintain Jewish identity and the patterns of life given in Torah in regard to the weekly Sabbath and the annual Feast/Sabbath days of which there are 7. This also includes avoiding the foods on the forbidden list in Lev. 11. We distinguish between Jewish-specific Torah and universal Torah which in Rabbinic thought is summarized as the seven laws of Moses.

GJROLM: There is one law for the Jew and Gentile. All are called to keep the same Torah with maybe the exception of circumcision. Soft one law people say that Gentiles are not required in the same way as Jews but that Gentiles are invited and that it is better and more blessed if they keep them.

On Biblical passages releasing Gentiles from Covenant responsibility for Jewish specific law.

MJM: Acts 15 releases Gentiles from the Jewish specific parts of the Torah, the Sabbath, Feast/Sabbath days, and food laws except for eating blood which goes back to Noah. This is also clarified in Col. 2 where the seven biblical annual feast/sabbath days are said to be a shadow but the substance is Messiah. “Let no man hold you accountable,” means that you are not accountable to keep these days. Romans 14, probably written for Gentiles, says that it is up to one’s conscience as to which days to keep, and there is no apostolic rule for such. Gal. 5, warns against circumcision for Gentiles and notes that the one circumcised is responsible to keep the whole Torah (law). So, the exhortation is to not do it. The clear air-tight implication is that the one in Yeshua not circumcised is not responsible for the whole Torah but only the universal standards. I Cor. 7 also notes that each is to maintain their distinct callings as Jew and Gentile.

GJROLM: All the passages noted above are re-interpreted to support one law conclusions. Acts 15 is just the beginning point for fellowship, but Moses being read in the synagogues is interpreted to mean that all will study Torah and eventually keep it all. Col. 2 is interpreted to mean that no one is to hold you accountable as to how you keep the sabbath/Feast days but of course, all will keep them. So also, Romans 14 means that eventually there will be unity to keep these days. Gal. 5 Is usually ignored.

On the Legitimacy of Church Traditions

MJM accepts the legitimacy of Church traditions for the Church, especially Protestant traditions. As such it accepts the legitimacy of the Church year, the two climactic celebrations of the Church year, Christmas as the celebration of the Incarnation and birth of Yeshua (though there are different views among Messianic Jews as to the date of the birth), and Good Friday/Easter (Resurrection) as the observance of the death of Yeshua and the celebration of his resurrection. We do not argue that the Christian use of Christmas trees is pagan. We also accept the legitimacy of the Church’s weekly celebration of the first day, Sunday as the day of resurrection. We accept that God has not enjoined Christians to take Saturday or the 7^th day as their Sabbath rest day and accept the Church also seeing Sunday as a day of rest. We still believe Sabbath continues as a seventh-day celebration for Jews. Scholars criticize those who say such practices are pagan or rooted in paganism as committing the genetic fallacy. The meaning of a practice is not some long-ago pagan connection but is defined by the meaning given to it by the community that practices it. It is recognized, with regard to dating Good Friday and the Resurrection, that the actual dating is very debatable, and we do not pretend to have a final solution. We have no objection to Christians being led by the Spirit to keep the seventh day as their day of rest.

GJROLM: They criticize church traditions as pagan and declare that Sunday is based in Sun Worship, Christmas in Mithraicism or other pagan celebrations, and Easter in the feast of the pagan God Ishtar. They call the Church to forsake these pagan practices. Christmas trees are condemned as pagan. The Church should embrace the biblical Feast days.

Our Call to the Churches

MJM people ask the Church to embrace the following. First to declare their embrace of the biblical teaching on the continued election of Israel. Secondly to embrace that Jews who come to faith in Yeshua are called to identify and live as Jews, as part of their people. Third, we desire that the Church would teach the whole Bible in context. This means teaching on the meaning of the Sabbath and Jewish Holy Days including their historical meaning, fulfillment in Yeshua and still to be fulfilled eschatological meaning. Fourthly we ask the Church to be in alignment with the Messianic Jewish movement in Israel and the Diaspora, to pray for and support Jewish ministry and consider, if they are in or near Jewish population centers, to embrace witness to Jews and Jewish ministry. We recognize that a Church may be led by the Spirit to seasonal celebrations near the time of the Feasts (for example a Saturday evening) and to join with Messianic Jews to bring out the full meaning of the first four things that we hope the Church embraces. We are glad when the church is led to create Jewish space for Jewish members including services, home groups, and specific discipleship programs. We ask the Church to avoid the actual days of Jewish Feast sabbaths for its seasonal celebrations of the Feasts as the time when our families and congregations gather in our own programs.

GJROLM seeks to see the Church leave its Christian traditions and keep the Jewish Biblical Holy Days including the seventh-day Sabbath and biblical food laws. There is some dispute on the right dating and GJROLM people vary on whether to keep the rabbinic dating or dating they calculate to be more accurate. Some embrace Jewish traditions such as wearing prayer shawls. While fringes are commanded in the Bible, prayer shawls are a Jewish tradition for one way to demonstrate the command. Again, GJROLM people keep the Torah food laws for clean and unclean foods. Some buy Torah scrolls and read the Torah in Hebrew in their services.

Summary: Many times Church leaders have a negative response to GJROLM people and confuse them with Messianic Jews and think this is what the MJM is teaching. This is very painful to us in the MJM. There are key papers from the main organizations of the MJM (the mainstream movement organizations) that refute the GJROLM teaching and orientation. We think GJROLM teaching will cause division and that it erects a new wall of partition.

Sukkot | Tabernacles

The first day of Sukkot/Tabernacles begins with a sabbath rest and then will celebrate the next six days as well but not as sabbath day rest days until the 8^th day of rest, Shmini Atzeret.

Messianic Jews and Christians who are zealous for a Jewish-rooted (original context) understanding of their faith are familiar with the major Feasts and Holy Days. Most know their historical meaning to ancient Israel, fulfillment in Yeshua, and last days and Age to Come symbolism. I will not belabor this, but no doubt many of you see site after site and blog after blog teaching on this. Here is a very brief review and then some new comments on what is not usually taught.

The Fall Feasts come on the seventh month of the biblical calendar. It is the month of making perfect (as symbolized in the number 7). The month begins with the sound of the Shofar. It is called Rosh Hoshana due to the Rabbinic teaching that the universe began on this day. It is taught in Judaism, and I think it is likely, that the blowing of the Shofar is a clarion call to get ready and fully engage and prepare for the whole month. We do see a foreshadowing of the trumpets of the judgments in the book of Revelation. On the 10^th day, Yom Kippur is observed. Confession of sin takes place, sin is forgiven and covered (kippur). Of course, Yeshua, our High Priest, fulfilled the meanings and brought His own blood into the most Holy Place. The day looks forward to the general repentance of Israel and the nations where repentance will take place and His Yom Kippur/Passover atonement will be applied more fully to the whole world.

Sukkot is a festival of the final harvest of the year. It is also the largest harvest. We are to dwell in makeshift dwellings and remember our time in the desert before entering the promised Land. This is to remind us that God provided in the desert and that our provision comes from Him. However, it also looks forward to the Kingdom of God being in full manifestation on Earth. After the last wars, the nations will enter the Kingdom of God and send representatives to the Feast, including all who battled against Israel and survived. We are therefore commanded to rejoice during the week of the Feast. This was the Feast in which Yeshua proclaimed himself the Light of the World. The context may have been the candle-lighting ceremonies in the Temple. Also, he proclaimed himself the Water of Life. “If any man thirsts let him come to me and drink.”

The rejoicing on Sukkot would have especially been an enhanced rejoicing every seventh year, the Sabbatical Year, and the 50^th year, the Jubilee Year. First, on the Sabbatical year, all debts were canceled. All who were indebted were given a new start. This is an amazing law. It influenced American law so that one can declare bankruptcy and be released from debt every seventh year. All who fell into need and debt would have a new start, a clean slate. Also, the land was to lie fallow and be renewed. God promised that if Israel acted in faith, the sixth-year harvest and what grew naturally would be so abundant, there would be no lack. Such a law could only be possible by supernatural provision by faith obedience. As a principle of agriculture, we know that land renewal is so important and fields must have fallow years. The Feast of Sukkot therefore would produce much greater rejoicing in the sabbatical year.

The Jubilee Year was much greater than the Sabbatical Year. Not only was debt canceled. That happened in the 7^th Sabbatical year in the cycle, the 49^th year, but the 49^th year led to the 50^th where land was redistributed. All who had to sell their land now received it back. The land returns to the family owners, even if the leader of the family who lost it had died. Since in an agricultural society great wealth is in the Land, the restoration of the Land in this way precluded an ensconced class of the very rich and those who would live on the land as serfs.

Yeshua proclaimed his ministry as a time of Jubilee and his announcement in Luke 4, that his ministry would reverse circumstances for the poor, the sick, the demonized, the grieving, the imprisoned, and the abused, was an amazing announcement. It proclaimed liberty as the announcement on Yom Kippur on the Jubilee year. “Proclaim Liberty throughout the Land” became the cry of the patriots in the American Revolutionary War and is inscribed on the Liberty Bell. The goal of the Torah is amazing, to see that all had provision and a store of wealth.

Alas, we are told in Jeremiah that Israel did not have faith to keep the Jubilee year. This raises other questions about economics. The Bible allows for rich and poor in society, and gaining wealth in trade, production and more. It is not re-distributed. But a part of the wealth is, that is the land. The great debate between the most libertarian, the progressive Democrats and the Socialists is a great debate with a huge gap of the divide. For Libertarians, income taxes are a type of stealing. The Democrats say that the rich need to pay their fair share (which percentage is never defined and then the higher taxes end up being charged to the consumer in higher prices). The socialists want to level wealth and income. What a great gulf! There is a middle ground, that the wealthy would pay for lifting the poor by providing job training, real education, and police protection so that the young would not turn to criminals for their advance. Rather than the government doing so, I would like to see the incentives for taxes such that the rich have to give a percentage that they choose to private programs that they believe are doing the best job with real results. Corporations can do job training and then hire. This is more productive than paying for often worthless college experiences.

At any rate, let us rejoice this Sukkot.

Image source bit.ly/2ZcL89H

The Call to Paid Congregational Leadership

When I was sixteen years old, I remember a camp speaker who testified of his own calling that the words of the Paul the apostle, whom we call Rav. Shaul, applied to him, “Woe is me if I preach not the Gospel.” This burned in my heart, and I saw myself being called to full-time pastoral ministry. In my college years, this was derailed. I was 19 when confusion, doubt, philosophical anxiety, and more became a three-and-a-half-year struggle for this young philosophy student. How could I make a living and pursue truth questions? I decided I would become a philosophy professor concentrating in philosophy of religion. Then when faith returned in the spring of 1970 during my first year of graduate studies in philosophy of religion, that pull to pastoral ministry began to grow. A year and a half later, during my first year at McCormick Seminary in Chicago, still in philosophy of religion, a conviction for this calling was restored. My spiritual father from Wheaton College, Chaplain Evan Welsh, helped open the door to my first pastorate, at the First Hebrew Christian Church in June 1972. However, I traced the desire to high school where we read about great pastoral leaders and missionaries. They were extolled as models.

Today, both in the Messianic Jewish world and the larger Church world, far fewer than are needed are receiving the call to full-time ministry. I appreciate those who are called for a season or a lifetime to do tent-making ministry. However, I have come to believe that where permitted, full-time leadership is also needed to see the Kingdom of God go forth with power. Yes, believers are called to involvement and impact in all legitimate vocations. Discipling them to know biblical principles as they impact the spheres of their calling is crucial. However, if we do not have trained and capable leaders in congregational life, and the five-fold equipping ministry, the impacts on the spheres of life where people find their vocations will be weak and limited. Supplying full-time ministers is foundational to all else. In the old Catholic days, still common when I was a child, Catholics had large families and hoped that one son would be a priest or a daughter a nun or maybe they could have one of each. I think we can learn from their model of prioritizing the importance of those callings to ministry.

For us, it is crucial to emphasize in our preaching, teaching, and modeling, the importance of the high calling to be in full-time congregational ministries. Those who are in such ministries need to show that it is a joyful, fulfilling life that is compatible with healthy families and even children who want to go into the same work as their parents. We need to do much more to testify concerning the specialness of the call, the joy of it, the privilege, and the fruitfulness of a life so lived. In high school, there were times in our congregations, clubs and camps where young people would sense a call and commit themselves to full-time ministry callings. My dear wife Patty jokes that this was so emphasized in her youth that she committed herself to several different countries as a missionary. I dearly hope that these ministry-calling vocations are given much more emphasis in both the Messianic Jewish world and the larger Church. It should be part of regular preaching and teaching.

Messianic Judaism – Five Foundational Points

Messianic Judaism has to maintain five foundational foundations. One of the five is a negative point that keeps us from aberrations. Messianic Judaism is based on these foundations. The basic points are in bold.

Jews who come to faith in Yeshua are called to identify and live as Jews, as part of the Jewish people. This was the first discovery and foundation of theology in Messianic Judaism.
Living a Jewish life is based on the pattern of life found in the Torah and applied as fitting to the New Covenant. Rabbinic traditions are embraced when they are in accord with the Spirit and letter of the Bible. We live a Yeshua-centered life.
Jewish life in Yeshua requires creating congregations and groupings that socially reinforce Jewish life in Yeshua.
Gentiles are not called or convenantly responsible to live according to the Biblical Jewish Torah patterns. Gentiles are called to understand the teaching of the Torah, the Sabbath, the Feasts, circumcision, and the food laws. They may be led by the Spirit to join with Messianic Jews in celebrations or may have celebrations near to the seasons of Jewish celebration, but this is strictly a matter of the leading of the Spirit. There is no superiority to doing nor not doing such celebrations at the times. Galatians, Col. 2, and Romans 14 mean what they say. Those who do not accept Gentile liberty in this regard fall into varieties of One Law Movements which is the major heresy that we struggle against. Churches confuse this with the Messianic Jews, think they are us and barriers go up. One law movements tend to be anti-Church traditions and slander their traditions as wrong and pagan.
Messianic Judaism is pro-Church and recognizes that we are one with all churches that truly confess Yeshua and the authority of the Bible. We affirm the heritage and practices of the churches to the extent that they cohere with the teaching of the letter and spirit of the Bible. While there are things that are to be corrected in the church and its history (anti-Semitism, replacement theology) we nevertheless must seek unity for we are one Body (John 17;21)

Resourcing Israeli Congregations

Over many years my convictions have not changed in regard to the priorities of giving for Christians who want to support Israel. The greatest support from Christian giving goes to humanitarian causes in the Land through organizations that do not confess Yeshua. This by far outstrips all other giving. One organization is the recipient of tens of millions annually. The second largest share goes to humanitarian aid to non-congregation non-profits that are run by Messianic Jews. Only after these two is giving to Messianic Jewish Congregations. Some Messianic Jewish leaders in congregations bemoan this reality and really believe that it is wrong to support Jewish organizations that that are run by non-Messianic Jews. This is not my view. When it is known that Christians who love the Jewish people give large sums and sacrificially, it does have an effect on the hearts of people. They become more open to the Gospel. This is also the case with humanitarian aid organizations that are led by Messianic Jews, and there are some good ones. Yet my conviction is still that the lion’s share of giving is best given to the Messianic Jewish Congregations. Here are some practical reasons.

Messianic Jewish congregations are directly involved in sharing the Gospel. The Gospel is the greatest gift we can give to the Jewish people. Fostering Gospel ministry should be our first priority.
Yeshua said he would establish his congregation under chosen elders and the gates of Hell would not prevail over his congregation. The first century context shows that this was a network of congregations.
Many Messianic Jewish Congregations run humanitarian organizations. Many of our congregations in Tikkun do. They are solid in their work and could do so much more with greater funds.
Messianic Jewish Congregations with humanitarian aid can have a seamless quality of follow up, getting to know the people, building relationships and then sharing on the love of God.

Some Christians think that supporting congregations is not fitting since congregations should be self-supporting by their members. There are two arguments that are contrary to this. First, the humanitarian aid work of congregations goes way beyond the local programs of congregations. The second concerns the unique situation of Israel.

I want do draw out this second unique concern. The reason why congregations in Israel have such difficulty supporting their own work by the tithes and offerings is due to the very unique circumstances of Israel. In Israel the taxes are double, the salaries are about half, and the cost of living, especially housing are out of sight. Many work two jobs and husbands and wives work to make ends meet. The time pressures are enormous. So, the funds given to congregations for their rent, staff, and necessary equipment are usually a great strain. Few own their own facilities. Giving for this would be very helpful. Most are therefore supported from the outside. (Many Jewish religious organizations are as well.) However, if the leaders spend too much time traveling for funds, they will not be putting their efforts into the work at the level needed. Many who are the best fund raisers produce little in the land. The other model that could work is a network of self-supporting house congregations where the leaders are in full time business or professional life. Some are doing this, and I support these efforts, but I believe we still need congregations that release people to full time ministry. House congregations cannot do full orbed ministries including humanitarian aid work, counselling, and special programs for youth and children. I would like to see people called to raise resources for the congregations. One organization that was started to do just this found resistance to the project and found themselves mostly raising funds for non-congregational ministries. So sad!

In conclusion I would like to suggest that Christians who give their funds to support Israel give primarily to Congregational ministries in the Land. I hope that someday at least they would give 50% of such giving to congregations. If Christians who support Israel would do this, the effect would be dramatic. Of course, they need to vet the congregation ministry to make sure the leaders are qualified, trustworthy, and that it is a stable and fruitful work.

Powers Of Light And Darkness

Angels, Demons and Spiritual Warfare, What the Bible Really Says

There are so many practices in spiritual warfare that are practiced by some segments of the Christian and Messianic Jewish Communities. Some claim Scriptural warrant, but when you look at the texts in context, they do not mean what is being extracted from them. Some of the interpretations are what we call isagesis, reading in, verses exegesis, explaining what is really in the text. Some practices claim to be based in the leading of the Spirit. Our book seeks to understand both what the Bible really says and what can be credibly claimed as being led by the Spirit.

To answer our questions, we have to first survey the Bible and present that it says on angels, demons and spiritual warfare. Spiritual warfare is important in gaining ground for the Kingdom of God. What are the most important biblical on angels and demons. What do they do? What is their power? How do we best oppose them on the basis of biblical teaching.

In addition, we have the testimony of leaders from various nations that engaged in operations that seemed to have a major effect in rolling back the forces of darkness, including commanding those forces to let go. I have been in prayer meetings where people addressed the principality over city, sometimes by name. At other times they have addressed the Prince of Persia or other demonic ruling powers. Should people be doing this?

We hope that this book is enlightening and brings biblical balance and advance to the issue of spiritual warfare.