Category: Theology

The historical theology of many streams of the Church for the most part was in unity on their understanding of the Church as a third race (dating from as early as the second century), a new people of God and neither Jew nor Gentile. The Church was understood to be composed of people who had been Jews and Gentiles, but were no longer Jews or Gentiles. The identity of the Church was also described as a New and True Israel that had replaced the old ethnic Israel that had been finally rejected by God due to their rejection of Israel.

It is easy to see how texts were used to support this decision. “…if anyone is in Messiah he is a new creation” (2 Cor 5:17). Today some interpret this to say that when one is in the Messiah, they enter a new creation. We read that in Messiah, “There is neither Jew nor Gentile” (Galatians 3:28). Of course the passage also states that there is neither male nor female, and the Church never taught the elimination of the distinction of the sexes. Yet we can understand how the Church understood these texts.

Ephesians was especially important in forming this definition, With regard to the relationship of Jew and Gentile, “He has made the two one and has destroyed the barrier, the dividing wall of hostility … His purpose was to create in himself one new man out of the two, thus making peace, and in one body to reconcile both of them to God through the cross …” (Eph 2:14-15). Also, “There is one body and one Spirit – just as you were called to one hope when you were called, one Lord, one faith and one baptism, one God and Father of all…” (Ephesians 4:4).

What about Ethnicity?

Other texts also seem to support this idea of a third race, (third race – genus tertium, is a term mentioned by Tertullian and taken up again in the 19th century by Adolf Harnack). This idea describes as a new unified people of God where the old distinctions of ethnicity are no longer valued. I Corinthians 12:12-13 states that, “The Body is a unit, though it is made up of many parts; and though all its parts are many, they form one body, so it is with Christ. We were all baptized by one Spirit into one body — whether Jews or Greeks, slave or free — and we were all given the one Spirit to drink.” We can quote other texts such as Peter noting that all believers are a holy priesthood and are being built into a spiritual house made up of living stones (I Peter 2:4-5).

How are these statements of unity, one body, a spiritual building, a new man etc. to be “unpacked.” Are they to be taken as literally ending the role of ethnic Israel? Or that ethnic distinctions are of no continuing value? Is the “no difference” between Jew and Gentile, or male and female in regard to all things, or just with regard to salvation and positional spiritual status with God, (“Seated us with him in the heavenly realms” Eph 2:6).

It’s Multi-layered

Others have pointed out that we, Jew and Gentile, and male and female, are the same and one in certain regards but not in all regards. So it is only with regard to salvation in the Messiah and spiritual status that we are the same, and indeed that we are One Body. However, other texts make it clear that on other levels in God’s working with nations and ethnic peoples, there is still an important distinction and purpose for Israel and distinctive peoples. The other texts of Scripture use other analogies and metaphors and present teaching more in line with the emphases of the Hebrew Bible on the everlasting role of ethnic Israel in God’s plan of world redemption and in the Age to Come. The nature of the relationship of Israel, the Church, the Body of the Messiah of Jew and Gentile, is multifaceted and multi-layered. The greatest danger is to over-simplify the Scriptures and to ignore the weight of texts that do not fit into a favored view or to twist these texts to fit.

Indeed, there are texts that lead to a profoundly different theology than the third race interpretation of historical theology. These texts lead to a very different definition of the Church than the third race-new Israel definition.

To look at this different definition of the Church I will present other texts that qualify the “One New Man” theology of Ephesians.

The Kingdom Theology of the Synoptic Gospels

The preaching ministry of Yeshua begins with the announcement of the Kingdom of God. “The Kingdom of God is at hand” (Mark 1:15). This is the good news. Since the publication of George Ladd’s book⁽¹⁾, the Evangelical World has more and more understood the Gospel as preached by Yeshua as the invitation into the Kingdom of God. The text is interpreted to say that with the coming of Yeshua, “The Kingdom of God is available to you. The Kingdom of God has broken into this world. The last days have begun.” Thus the ministry of Yeshua is understood as the manifestation of the Kingdom, the Age to Come, in his teaching, his signs and wonders, and ultimately in his resurrection. This is, I believe, the majority understanding in scholarship today. This understanding of the Kingdom is yielding more and more insight.

Thus N. T. Wright understands the Sermon on the Mount as teaching the Torah and applying it as is fitting for the Age of Kingdom in-breaking. The Beatitudes in Matthew 5 are understood in a new way. The poor are not blessed because they are poor and the mourning are not blessed because they are grieving. Rather, the in-breaking of the Kingdom brings a great reversal⁽²⁾. The poor are no longer determined by their poverty and those who mourn are lifted out of their grief. Those who hunger and thirst for righteousness will be filled. This interpretation was foundational to the discipleship writings of Dallas Willard, who brilliantly popularized the scholarship.⁽³⁾

The Kingdom has Come and is Coming

One of the most central parallel passages for this interpretation of the Gospels is found in Luke 7 and Matthew 11. John the Immerser sends disciples to Yeshua to ask if He is the One, the Messiah, or whether another is to be expected. This confusion about Yeshua could be the result of the doubts John experienced in his imprisonment. It did not look to him like the Kingdom had, or was about to, come. Yeshua’s answer is most instructive.

Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised and good news is preached to the poor. Blessed is the man who does not fall away on account of me –  John 7:22, 23

These are the signs of the presence of the Kingdom. Yes, Yeshua is the Messiah and the Kingdom has come, but in a partial way. It comes in a way of growing, spreading, expanding, and developing. It comes and advances in an unexpected way. One can miss it and be offended.

Kingdom Privilege

Yeshua’s teaching on the privilege of John in the same context brings out the truth with greater clarity. John is the greatest born of woman from the pre-Kingdom time, but the “least in the Kingdom of God is greater than John.” Certainly this does not mean they have greater character! It means that to be part of the Kingdom that has now dawned is a greater privilege that what John experienced. John was the bridge, but not part of the privilege of Yeshua’s disciples and those who will be added to them.

The parables of Matthew 13 explain the nature of the Kingdom with greater detail and clarity. The Kingdom has come; it began as a mustard seed but will grow to be the greatest plant in the garden (the world?). It spreads through the sowing of the seed of the Word. Wheat and tares will grow together until a final harvest and the separation of those who are evil from those who are good. Entering into the Kingdom is the pearl of great price and the buried treasure that makes the field of extraordinary value.

The resurrection of Yeshua and the pouring out of the Spirit on the Day of Pentecost (Shavuot) provide us with another great Kingdom advance. Thus another aspect of the Age to Come, (the Spirit poured out on all flesh, Joel 2:28-30) has begun to be fulfilled.

The Kingdom: Past and Future

Understanding the Kingdom of God is grounded in two orientations. First we look to the past, to the history of Israel and see the kind of nation that God was seeking to establish in the midst of the earth. We look to the best of the rule of David and the early reign of Solomon for a picture of the Kingdom in one nation that was a light drawing others to the truth about God. Then we look to the future and the prophetic picture of what will be. That future is an even greater key to understanding the New Covenant Scriptures. Indeed, in that Age to Come, the blind see, the lame walk, the deaf hear, the poor are delivered into an abundance that permeates all nations, but especially the nation of Israel. The Law of God will be written upon the heart (Ezekiel 36:24 and Jeremiah 31:31).

However, the greatest picture of the Age to Come is an international picture. David’s greater Son, the King/Messiah, rules from Jerusalem. The nations beat their swords into plowshares and their spears into pruning hooks. Nations will no longer learn war (Isaiah 2). Israel and the nations will be one under the rule of the Messiah. The extent of his dominion and the duration of his rule will be without limit. The knowledge of the Lord will cover the earth as the waters cover the seas. (Isaiah 11:9). The prophetic picture is repeated again and again; the nations will come to of the light of the Messiah, or the light of Israel’s witness (Isaiah 42:4; 49:6-7; 60:3).

The synoptic gospels all present a defense, an apologetic, that Yeshua is the Messiah and the Kingdom has come, a defense originally delivered in oral form for Jewish people that goes back to the preaching and teaching of Peter (Richard Bauckham).⁽⁴⁾ Yes, Yeshua is the Messiah and the Kingdom really did come, but not in the way that was expected and not all at once. The proof is the signs and wonders of His ministry and His resurrection from the dead. This case is extended in the book of Acts, an extension of the Gospel of Luke. In Acts 2, the outpouring of the Spirit is just one more proof that Yeshua is the Messiah and that the Kingdom has come, broken into this age.

What About The Gentiles?

This brings me to speak about how the New Testament interprets the influx of the Gentiles who respond to the message of the Gospel. Acts 15 is a key passage for our interpretation; and the whole book of Acts is crucial as an interpretive key for the theology of Jews and Gentiles in the Body of the Messiah. As Howard Marshall pointed out, the book of Acts is a book of theology not just descriptive history.⁽⁵⁾
The immediate question in Acts 15 concerns whether or not Gentiles need to be circumcised and keep the Torah of Moses to be saved (Acts 15:1). However, the answer given to this question has enormous implications for the nature of the Ecclesia that is formed in Yeshua. I use the Greek word Ecclesia, to transcend the connotations associated with the word Church. I could also use the Hebrew, Kehilah.

Clear Proof

The testimony of Peter and Paul point to the signs and wonders that were part of the Gentiles coming to faith! Indeed. The gift of the Holy Spirit proven by such manifestations was proof that God had accepted the Gentiles by faith in Yeshua without circumcision. This was so in the earlier beginning of Peter’s visit to the house of Cornelius and continued in the Antioch congregational situation, and then was repeated again in the mission of Paul.

Circumcision and keeping the whole of the Law would be required if salvation required joining and assimilating into ethnic Israel. However, not circumcising showed an acceptance of people from nations without becoming Jews. How are we then to understand the expansion of the people of God and the inclusion of Gentiles, those of the other nations?

Influx of the Gentiles

At first glance the response of the leader of the Jerusalem Congregation, Jacob (James) in Acts 15 regarding the Gentiles who were being saved, is curious. He quotes a passage from Amos 9:10-11 that is millennial in its original context. In a Septuagint version, which some think is the better reading;

Simon has described to us how God at first showed his concern by taking form the Gentiles a people for himself. The words of the prophets are in agreement with this, as it is written, 

“After this I will return and will rebuild David’s fallen tent. Its ruins I will rebuild and I will restore it that the remnant of men may seek the Lord and all the Gentiles who bear my name says the Lord, who does these things that have been known for ages.

What Did Amos Mean?

Jacob’s view is that God is taking a people for himself from the Gentiles, not that he is taking some people and converting them to be Jews or to be now a part of a third race. His quotation of Amos looks toward the final things, the last Age, when Israel and the nations are one under the rule of the Messiah. So let’s look at the quote from Amos with greater focus.

Jacob’s argument fits the whole context of the Synoptic Gospels. If the Kingdom has come, has broken into this world, as proven by the signs and wonders of Yeshua and the Apostles, and the outpouring of the Holy Spirit, then another aspect of the Kingdom would also be fitting. That other aspect is the coming of the Gentiles to submit to the government of David. Though Yeshua does not yet rule on a throne on earth from Jerusalem, He has begun to rule and is seated at the right hand of God.

Light to the Nations

The prophets speak in multiple places about the conversion of the nations, their coming to the light of the Messiah. He is a light to the nations, a banner for the peoples, and brings God’s salvation to the ends of the earth. Gentile inclusion without conversion to Judaism is the picture of the prophets, and this is now already taking place. However, there is still the “not yet” of the full turning of the nations to the God of Israel.⁽⁶⁾The Amos text is seen as already beginning to happen. The Tent of David is the re-establishment of Davidic covenant and the gathering is coming under his rule, under the covering of his Tent. The coming in of the Gentiles is further evidence that Yeshua is the Messiah and the Kingdom has broken into this Age.

This orientation is clear in several texts where the Gentiles do not become Jews and where the Jews and Gentiles do not become a third race together. For example, Romans 15 provides us with a very important text.

For I tell you that Christ has become a servant of the Jews on behalf of God’s truth, to confirm the promises made to the patriarchs so that the Gentiles may glorify God for his mercy, as it is written.

“Therefore I will praise you among the Gentiles, I will sing hymns to your name.” Again it says: Rejoice, O Gentiles, with His people.” And again: Praise the Lord, all you Gentiles and sing praises to him, all your peoples.” And again, Isaiah says:” The Root of Jesse will spring up, One who will arise to rule over the nations the Gentiles will hope in him.” -Romans 15:8-12

The Pauline use of these texts, when we translate the word gentiles from the Greek to nations, shows us the promise in clear terms. Israel and the nations are destined to become one under the rule of the Messiah. However, at the present time, we see Jews and Gentiles (those from the nations) as one in the Messiah. They are an eschatological foreshadowing of the Age to Come. They show the Age to Come as already demonstrating itself in the present Age.

The Glory of the Nations

Amos 9 and Romans 15 and found that Israel and the nations are destined to become one under the rule of the Messiah. The perspective in Revelation 21 is very similar. After describing the New Jerusalem as having foundation stones with the names of the 12 Apostles, and on the gates were the names of the 12 tribes of Israel. Then we read,

The Glory of the nations will be brought into it. – 21:26

The picture seems to be that every nation or ethnos has its own distinct glory to be brought into the New Jerusalem. This would then help us to make sense ofRevelation 7 where the 144,000 would represent the Messianic Jews and those from all nations represent the Gentiles. The idea that both groups are the same but with different symbolism does not fit as naturally as seeing them as two groups that are part of the people of God.⁽⁷⁾

Olive Tree Distinction

The most important classic text using the analogy of the Olive Tree also preserves unity with distinctions. The Olive Tree represents the people of God. The people of God are for the most part the Jewish people until the Gospel goes out to the Gentiles. Romans 11 brings out these distinctions.

1.  The nations are portrayed as wild olive trees. Those saved from them were cut out from these trees and grafted into the cultivated olive tree.
2.  The only cultivated nation is the Jewish Olive Tree.
3. They both share in the nourishing sap from the olive root.

The Jewish people are the natural branches, some are broken off. We should not assume that the broken off branches are simply the ones who have not received Yeshua. That issue at the time of Paul’s writing was still being worked out. It was known among faithful Jews that some were unfaithful, and Paul addresses that in Romans 2. However, God is able to graft these broken off branches back into the olive tree. The wild branches are branches from the nations and still represent those nations, or are the saved remnant from their nations just as the Jewish followers of Yeshua are the saved remnant of their nation (Romans 11:6). The Jewish Yeshua/followers are the offering of the first fruits that brings sanctification to the rest of the nation, Israel (Romans 11:16). So the nation of Israel, the Jewish people, remains elect and chosen.

Unity with Distinction is Maintained

The Acts 15 decision not to require the specifics of Jewish responsibility for Gentiles, including circumcision and other specific markers of Jewish identity (which the New Perspective Pauline theology interprets as the “works of the law”) does not release the Jewish Yeshua/believers from this specific Jewish covenant responsibility. Acts 21 clarifies the implications of the Acts 15 Council for Jewish Yeshua/believers when Jacob instructs Paul to offer sacrifices for the completion of Nazarite vows for four men. Paul had also taken a vow and completed the time period (Acts 18:18). Paul’s public offering was made so that everyone would know that Paul walked in an orderly way, keeping the Torah. The implication here is that Jews are called to keep the specifics of Jewish covenant responsibility. Paul easily complies with the request of Jacob. It does seem to be the purpose of Luke to show the unity with distinctions of Jew and Gentile in the Messianic movement.

I Corinthians 7 shows a continued distinction between Jew and Gentile in the Body of the Messiah.

This is the rule I lay down in all the churches. Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised … Each should remain in the situation he was in when God called him. I Corinthians 7:17-18,20⁽⁸⁾

Galatians 5 fits the same pattern of teaching. The Gentiles are enjoined not to receive circumcision. If one does, “He is obligated to obey the whole law.” However, by clear implication, since a Jew is so circumcised, he is so obligated. This necessarily leads to a distinction in ways of life.

One New Humanity

Ephesians 2 provides us with a different description that can be interpreted in a way that coheres with what we have written to this point.

The pagan past of the Gentiles is presented in stark terms. They were,

“excluded from citizenship in Israel and foreigners to the covenants of promise, without hope in the world” – Ephesians 2:13

But now the wall of partition has been broken down; the wall of separation in the Temple, used figuratively as a barrier, since it divided the court of the Gentiles form the court of the women and then the inner court that only Jewish men could enter. From this God has created one new humanity. This should not be taken as a third race but the newness of life shared by Jew and Gentile that make us one people together in the Messiah. This transcends race, while it yet maintains distinctions of ethnic callings. So Paul states that they are, “Fellow citizens with God’s people and members of God’s household.” It is analogous to the unity of male and female in marriage.

A Shared Destiny

The RSV version provides the helpful interpretive translation that states that the Gentiles have become part of the commonwealth of Israel. The idea is that the Gentiles are in some sense part of an expanded Israel since they are bonded to Israel by their bonding to the King of Israel and the saved remnant of Israel. This does not do away with their ethnic identities that represent those identities before God. This is why the word commonwealth is so helpful. They do not become Jews, though a Jew lives within them. They do not replace Israel either as part of a third race or in any other way. Yet there is an expanded Israel in a broad sense, as the people of God, and Gentiles share in priestly calling!⁽⁹⁾

Conclusion

With this reading, we see that Israel is part of the identity of the Ecclesia and that the Ecclesia is part of the identity of Israel. These identities are still to be discovered by some. So what is the Ecclesia? It is all who are in Yeshua, but it is also those from the nations who have been bonded to the Messianic Jewish remnant and thereby connected or bonded to or united with Israel for the sake of world redemption. This bonding takes place through being united with the King of Israel, Yeshua who brings Jew and Gentile together and into connection to the nation of Israel.

The destiny of the Church is tied to the destiny of Israel, a joint destiny. The destiny of Israel is also tied to the destiny of the Church. The people from the other nations that are joined to the Body are also joined to the heritage of the Jewish people, as their spiritual ancestry. Therefore we could say in a short form that the Church is those from the nations who have joined themselves to Israel, the Jewish people, and its destiny for the sake of the redemption of the world. Of course, their first joining to Israel is with the saved remnant of Israel and its King. However we should see what Mark Kinzer calls an “Israel-Christology” whereby there is no separation in being joined to the King of Israel and Israel since Israel and its King are corporately one⁽¹⁰⁾.
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1.  George Ladd, The Gospel of the Kingdom, Eerdmans: Grand Rapids, Michigan, 1959. 2
2.  N. T. Wright, Jesus and the Victory of God, Minneapolis: Fortress Press, 1996, pp. 288, 289.
3.  Dallas Willard, The Divine Conspiracy, New York: Harper Collins, 1998, pp. 100, 101.
4. Richard Bauckham, Jesus and the Eyewitnesses, The Gospels as Eyewitness Testimony, Grand Rapids: Eerdmans, 2006, pp. 155, 181, especially 179.
5.  Howard Marshall, Luke, Historian and Theologian, Grand Rapids: Zondervan, 1978. Marshall argues that Luke purposes to show the relationship of one people that maintain unity with the distinction of Jew and Gentile.
6.  Markus Bockmuel, Jewish Law in Gentile Churches, Grand Rapids, Baker Academic, 2000, pp. 5-7, 81-82, 147-148, 158, 160-162. He argues that the New Testament reflects that debate between the school of Shammai where salvation was only possible to those who converted to Judaism, verses the school of Hillel which taught that people from the nations could find salvation by commitment to God and following universal law. He sees the distinction between universal law and Jewish specific law as already understood in the school of Hillel.
7.  David Frankfuter commentary on the book of Revelation, p. 476, in Amy-Jill Levine and Mark Zvi Brettler, The Jewish Annotated New Testament, New York: Oxford University Press, 2011.
   R. Kendall Soulen, The God of Israel and Christian Theology, Minneapolis: Augsburg-Fortress Press, 1996, p. 169-171.
8.  David Rudolph, “Messianic Judaism in Antiquity and in the Modern Period,” in David Rudolph and Joel Willitts, Messianic Judaism, Grand Rapids, Zondervan, 2013, p. 23, 24.
9.  Mark Kinzer, Searching Her Own Mystery, Eugene, Oragon: Cascade, 2015, loc. 1276-1292, 3900-3949, Daniel Juster, Growing to Maturity, Rockville, Maryland: Union of Messianic Jewish Congregations, 1982, 1985, pp. 221-223, Jewish Roots, Shippensburg, Pa: Destiny Image, 2013, p. 57, 58 The Irrevocable Calling, Clarksville, Maryland: Lederer, 2007, pp. 44, 46, 47. All of these books argue for this type of definition. Do note that Kinzer’s is the most comprehensive response to the Catholic Church on these issues.
10.  Kinzer, On Israel-Christology, loc. 2336-2375, 2482.

Among those who believe in the Bible as our absolute standard, the issue of divorce and remarriage remains a particularly vexing problem. Different interpretations on how to understand the Bible’s teaching has produced very difficult divisions in the Body of the Messiah.

The context of Yeshua’s teaching on divorce and remarriage can be compared to the debate between the two primary schools of Pharisees: Hillel and Shammai. Hillel was understood to be more moderate, although the more strict school of Shammai was likely dominant in the first century. Hillel taught that a man could divorce his wife for any reason, whereas Shammai taught that only adultery was legitimate grounds for divorce. In this case Yeshua’s teaching was closer to the more strict view of Shammai (Matthew 19:9).

The views among Bible-believing Christians are the following:

1. Old Anglican: There is never a legitimate divorce and remarriage, which was argued by Gorden Wenham, a widely-respected Bible scholar of the last generation. Remarriage is forbidden as long as the spouse is alive. Therefore until one dies, both parties in a divorce must live a single celibate life. This may seem extreme, but his arguments are strong, and represent a literal interpretation of Yeshua’s words, “except for adultery.”

2. Modified Old Anglican: There can be legitimate grounds for divorce so that the innocent party can remarry. The guilty must remain forever single to show repentance. Anything less is not repentance.

3. Classic Protestant: There are some biblical grounds for divorce and remarriage, namely: adultery and abandonment (I Corinthians 7). The innocent (relatively-speaking) party can remarry. The guilty party can also repent and then remarry, but is forever disqualified from leadership.

4. Modern Protestant: Others argue that the definition of abandonment is broader than just literal physical abandonment, and includes such violations as: (1) refusing sex for no good reason (I Corinthians 7:5), or (2) failure to be responsible to provide (I Timothy 5:8), or (3) physical violence (Ephesians 5:28-29). This view ascertains that Yeshua’s words need to be expanded to include covenant breaking at any gross level. They would usually interpret Yeshua’s words to mean that whoever divorces his spouse for the purpose of marrying another, commits adultery.

5. Modern Liberal: This view expands the grounds for divorce to include other reasons besides gross covenant breaking, such as: inability to get along, difficulty working things out, or great disparities of desired life style. In such cases, divorce and remarriage would be permitted.

Our view is that #5 is not faithful to the biblical text and would lead to an increase of divorce. This should be rejected. In the other 4 views we still need to deal with the complex processes of repentance and restoration after there has been a case of adultery, abandonment or divorce.

Eschatology is teaching on the Last Days and the Age to Come.

A consensus has developed in the doctrine of eschatology in the Christian world. We could almost call these points truisms today, though not all are aware of them. Here is the general consensus: The Last Days began with the coming of Yeshua and continued to progress with his death, resurrection and the giving of the Holy Spirit on the day of Pentecost (Shavuot). The Kingdom of God has come, but its full manifestation will come with the second coming of Yeshua.

Cataclysm and Intervention

The Last of the Last Days now refers to the events that will take place shortly before the Second coming of Yeshua. This time will include a very difficult trial for God’s people, as they are resisted by the powers of darkness. In Jewish thought this time is called the birth pangs of the Messiah (Sanhedrin 98). Classical Jewish eschatology pretty much tracks with the Church on this issue of a great trial at the end of this age. I call this view Cataclysm and Intervention.
However, at the end, God’s people will be delivered and we will enter into the Age to Come. This broad consensus is even reflected in the Roman Catholic Catechism that states,

Before Christ’s second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh. 675

The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and resurrection. The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God’s victory over the final unleashing of evil…677

What About Israel?

Our teaching is very much in accord with this consensus, but we believe it is missing the end times piece connected to Israel and the Jewish people. Concerning Israel, the Hebrew Scriptures constantly give reference to a final battle (Joel 3, Isaiah 25-27, Ezekiel 38, 39, and so many more) connected to the Jewish people in Israel. Let us just reference one.

Zechariah 12, 14 – Here we read of the invasion of the nations and the battle for Jerusalem. This leads to an amazing time of repentance after the battle, and Israel looks upon Him whom they have pierced (12:10) which classically is looked at as Israel turning to Yeshua. At the end of this great battle the nations all turn to God and worship God annually in Jerusalem at the Feast of Tabernacles (Sukkot).

Thankfully, we are seeing Israel and the Jewish people becoming a general consensus in the church’s end time theology in our day — just as they were a central focus for the Hebrew prophets as they spoke of the events of the end times.

My trip in November began with meetings in Dallas, Texas with the International Coalition of Apostolic Leaders (ICAL), who represent thousands of churches. The fellowship was very good. Guy Cohen of Ketzir Asher in Acco attended with me. It was the first time that I was a plenary speaker. My message on the identity of the church as a body connected to Israel and Israel’s destiny, along with Jurgan Buhler of the Christian Embassy excellent message on Israel and the Church may have brought breakthrough for ICAL.

I left the ICAL meetings for one night to attend the transition of leadership meeting for the Messianic Jewish Bible Institute. 20 years ago, I was one of the founders of this important ministry. In this Banquet we recognized Wayne Wilkes 20 years of service and also the new young President Nic Lesmeister. Former Governor Rick Perry was the key note presenter and was wonderfully relevant and supportive.

Then I traveled to Denver to spend time with Steward and Millie Lieberman who are connected to a new Tikkun congregational plant and spoke twice to the congregation. Next my son Ben and I along with several Tikkun congregational leaders attended The Messianic Jewish Roundtable sponsored by Jewish Voice under Jonathan Bernis. A few hundred attended. Again, I was privileged to bring a major address on building a leadership team with covenant love and trust. The idea of vision, character, program, implementation and enforcement were presented as keys to building trust.

Next was Rosh Pina, our congregation north of Baltimore for very important meetings with the leaders and the people. Then on to Frederick Maryland for three days of our Tikkun American Apostolic Team meetings where the nine members of our team planned and strategized for our next year and beyond. We now have a strong team of effective leaders who travel to train and equip in our congregations. Included was a review of our Institute program. In January we have four regional Institutes in the West (Phoenix), Mid-West (Nashville), North East (New York), and Mid Atlantic (Frederick Maryland). We also reviewed plans for our late spring conference at the end of May and early June, with guests Mike Bickle and Misty Edwards from IHOP, and also Eitan Shishkoff, Asher Intrater, Paul Wilbur and myself. It will be like a heritage reunion conference.

There are so many texts that assert a glorious place for Israel in the Age to come.  Space only allows us to quote a few.

Judah will be inhabited forever and Jerusalem through all generations.(Joel 3:20)

I will bring back the captivity of my people Israel; they will rebuild the ruined cities and live in them. They will plant vineyards and drink their wine; They will make gardens and eat their fruit. I will plant Israel in their own land, never again to be uprooted from the land I have given them, says the Lord your God. (Amos 9:13-15)

In the last days the mountain of the LORD’s temple will be established as chief among the mountains, and will be raised above the hills, and all nations will stream to it.   Many peoples will come and say, “Come let us go up to the mountain of the LORD, to the house of the God of Jacob.  He will teach us his ways, so that we may walk in his paths. The law will go out form Zion, the word of the LORD form Jerusalem.  He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. (Isaiah 2: 1-4)

These scriptures seem to describe conditions on a renewed Earth, not in Heaven.

Note the parallel in Isaiah 11.  After the sword comes from the anointed of the LORD, the Messiah, and He slays the wicked, we read in vv. 4-9:

The wolf will live with the lamb, the leopard will lie down with the goat, The calf and the lion and the yearling together, and a little child will lead them.  The cow will feed with the bear, their young will lie down together, And the lion will eat straw like the ox. The infant will play near the hold of the cobra, and the young child put his hand into the viper’s nest. They will not hurt or destroy on all my holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea.

This description again is of a renewed Earth.

Isaiah 2, Isaiah 19:20-24,  Isaiah 65, 66,  Zechariah 14, Malachi , Rev. 11, Acts 15, Romans 15, Rev. 21.  These passages describe a real world with real people who are wonderfully distinct.  The Age to Come is best understood as all goodness, beauty and truth that we have known in this world, redeemed and enhanced at an amazing level beyond our comprehension.

Zechariah 14 says that all nations will come up to Jerusalem to celebrate the Feat of Tabernacles.  Those who do not go up will not have rain on their lands.  This does not seem to fit the everlasting Age of Consummation—ie, the eternal state in a new heavens and a new earth.

In addition, there are promises of a restored Levitical Priesthood and a restored Temple.  (Ezekiel 40-48, Jer. 33:17-18)

This idea of a restored Temple where sacrifices are offered is the most difficult of the millennial text for people whose sensibilities cannot embrace the literal idea.  Even some pre-millennialists cannot embrace it.

For pre-millennial thinkers, Revelation 20 provides an interpretive key to these passages, Satan is bound for 1000 years and the martyrs live again.  They rule and reign with Messiah for 1000 years.

If those who have embraced Yeshua are the Bride of the Messiah, then who are the guests at the wedding?  If we rule with him, who are the ruled?

How will the 12 apostles of Yeshua sit on thrones and judge the 12 tribes of Israel?

We could go on and on.   However, one can see how only a pre-millennial view ties together these many passages and makes the symbolism more coherent.  We also believe that there is an application of these same truths to every tribe, tongue and nation in the Millenium.  The literal fulfillment of prophecies to the nation of Israel causes most Messianic Jews to embrace pre-millennialism—exactly what was believed by the Apostolic church for the first few centuries.

This statement is a representation of not only many young people today, but of even some older people who are in their senior years of disillusionment with congregational life as they experienced it. Yet, it is so very different than what would have been stated decades ago both by Jews and Christians. At that time the idea of being a part of a congregation was not based on a person’s perception of what he or she needed, but rather on what God required. God was understood as the great King who was to be feared. Yes, He is loving, but flouting his will was considered very dangerous. So the idea was common, that if one was to walk in the blessing and protection of God, we had better find out what his will is and conform our lives to that will. The question was not “what do I need?” but “what does the Lord require of me”?

One cannot fairly read the New Covenant Scriptures without seeing that God requires all who claim to be followers of Yeshua to be committed to a congregation where they are to be submitted to a qualified eldership as the shepherds and overseers of their lives (I Peter 5:1-5). We can begin with all the texts that speak of the responsibility of congregational members to their elders, from submitting to them (Hebrews 13:7, 17), being instructed by them (I Tim. 3, Titus 1) and exercising the gifts of the Spirit in a context of gatherings that assume their oversight and discernment (I Cor. 12, 14).

In addition, one should not determine their true needs without the revelation of God. It is like a car. We may think it is running fine. The idea that I have to take it to the shop for regular maintenance doesn’t seem to be needed. I pass the recommended standard and all seems to be running fine, until one day the engine freezes up and after being towed to the shop, I am told I “need” a new engine.

However, as God sees us, and in his definition of need, we truly need congregational life and eldership oversight. Here is why:

1. God expects us to be in submission to an eldership to whom were are accountable so that we might be taught and grow into the likeness of the Messiah. I know of no one who professes faith who has ever gotten very far in this without congregational life. For in the ups and downs of life together in a congregation, in forgiving, submitting, and serving, we grow. We need congregational life to fulfill the Biblical demand to be conformed to Yeshua. We need congregation to grow in character.
2. We need a congregation to grown in our exercise of the gifts of the Spirit.
3. We need a congregation to bring regular corporate worship before God. This is both our responsibility as part of his corporate Temple and as part of intercessory responsibility as his priesthood.
4. We need a congregation so we might be taught and mentored by those who have attained what we have not yet attained. This includes everything from marriage and family life, to personal devotion. Plus, the Bible says that God has given five kinds of gifted people, apostles, prophets, evangelists, pastors and teachers to equip us for the work of ministry (Eph. 4:11ff). But they cannot equip us if we are not in congressional life and submitted to their gifting to equip us.
5. We need a congregation to fulfill God’s command and to walk in the fear of God and to be assured of his blessing. If we are in known disobedience here, we cannot expect His blessing on our lives.

In the 1980s, Asher and I studied the subject of healing with great intensity. We studied the most prominent teachers on what the Bible teaches about healing. We ourselves saw some really amazing, outstanding healings, but also some very disappointing sicknesses that eventually ended in death.

Our close friend Dr. Michael Brown is perhaps one of the greatest experts on the subject of Biblical healing. He received his Ph. D. from New York University for his thesis on healing in the Hebrew Bible. This was made into an important book entitled Israel’s Divine Healer.

Here are three very common views on healing:

1.  While our ordinary immune system from God brings healing and is a gift from God, supernatural miraculous healing and creative miracles of restoration are very rare. We can and should always pray for such miracles, but in the normal course of the life of believers, diseases and terminal illnesses will take their normal course for both believers and non-believers. This is the human situation after the fall. This is the primary view of non-charismatics that includes many Israeli, Messianic Jewish leaders.
2. We are to pray for healing. If we pray for healing as a regular practice and submit to opportunities for praying for healing, we will see much more supernatural healing. However, we need to trust God and know that ultimately healing is a matter of God’s sovereignty. The best thing we can do to believe for healing is to walk in fellowship with God, avoid sin, and live in trusting relationship while availing ourselves of healing prayer. This is the Vineyard view that was taught by John Wimber.
3. Healing is always God’s will. If we will give ourselves to God in the right way, meditate on the Scriptures on healing, and confess them as God’s certain promises, we should always be healed. God’s promise of healing is absolute, so if a person does not receive supernatural healing, the failure to receive is the person’s failure to build his faith to receive it. Faith for healing is something that a person is responsible to acquire. This is the view of the Word of Faith movement teachers: the late Kenneth Hagin, Kenneth Copeland, Andrew Womack and many others. For these brothers, if the promise is not absolute and obtainable then it undercuts the building faith to receive the healing.

Our view does not fully fit into any of these three. We can summarize our view by the following that is according to Dr. Brown’s book. Healing is the general will of God for his obedient people, but one can not make this a universal law and conclude that it is God’s absolute will to heal in every single case. We can know that it is God’s general will to heal on the basis of the following:

1. The promises to Israel for physical health if they would live an obedient life. This includes deliverance from “the sicknesses of Egypt,” miscarriages and the blessing of living a long life.
2. The inclusion of sicknesses as being healed in the atonement of Yeshua, as in the Isaiah 53:“he bore our sicknesses…by His stripes we are healed.”
3. The healing ministry of Yeshua is a manifestation of the will of God for people.
4. The conclusive statement of Peter on the atonement, that “He Himself bore our sins on the tree, by his stripes you have been healed,” is not only spiritual but physical healing.
5. In times of revival and heightened spiritual fervor and awareness, healing is much more frequent. Note for example Pensacola, the early Vineyard movement and in the Bethel Church of Bill Johnson.
6. However, though healing is God’s general will, we see in the death of Elisha and the sickness of some in the New Covenant Scriptures, that healing is not an absolute promise for every case at all times.
7. The kind of faith that moves mountains is a “God kind of faith” that only God can ultimately grant. He indeed usually grants us the faith we need for what we are called to do and this usually includes faith for healing.

So what do we learn from this? Part 2 coming soon!

If you missed last week’s introductory article to this subject, be sure to catch up on what you missed!

When a person is told that the reason he or she is not healed is always his or her fault, and this also includes tragic accidents and death, we believe this is wrong teaching. The reason a person is not healed may be that they did not build a life of faith through the Word, but it also may not be so. At any point a person can repent, seek God and immerse himself or herself in the Word. Of course, if the person had faith according to Mark 11:24 they have what they ask. However, a person cannot fully determine that they will have that kind of faith. It has to be granted by God. So we would rather talk about what a person can do to maximize the potential of healing and to rest in God if the healing does not come.

1. First we counsel people to place themselves in the hands of God and submit to him as LORD. They should confess all known sin, curses, bitterness, un-forgiveness and generational curses that may not have been renounced in our early discipleship. (This is implied by James.)

2. Secondly, they should take the Lord’s Supper. It has healing power.

3. They should call the elders to anoint with oil and pray for healing. (James)

4. They should focus their mind on their destiny in eternal life and the Age to Come and be fully given to the Hope of their ultimate destiny. Thereby they defeat the fear of death.

5. They meditate on the goodness of God and Messiah and on the Biblical promises of healing to give opportunity for God to grant healing faith. So there is something that we can do, but it does not assure us of the absolute certainty of healing. However, we can maximize opportunity for building receptive faith.

6. They avail themselves of Spirit led opportunities for conferences, healing ministries etc. This should be prayed about and led by the Spirit without a frantic pursuit of healing ministers and conferences.

7. They do well to avoid pronouncements that they are healed. In addition, we seek to preclude well-meaning people form pronouncing healing or from leading the congregation into the intensity of standing in an absolute way for such healing and then the possible crash that comes as a result.

8. Yet we do avail ourselves of proven prophets that can speak a word into the situation, and grounds that need to be broken and other possible pronouncements. The situation of my youngest son is a case in point. The first time he was taken ill at 1 year old with a fatal heart disease, the doctors gave no hope and said he would die. Credible prophets spoke the word that he would be totally healed and recover. We saw the most amazing supernatural recovery. 11 years later, when he was on life support, we organized the most intensive prayer for his healing. This was confirmed by mature prophets, but not one mature prophet could get a word from God that he would be healed, raised from the dead, etc. So we knew that while we were battling, we could not rest on any clear prophetic word. Though we read Scripture promises, God did not grant us the faith to raise him up.

So let us all pray for healing. Let us build our faith for it. When sickness comes, let us first go to God and pray and seek to receive faith for healing. Let’s pray for healing as long as the person is living. However, let us recognize the sovereignty of God in these matters and embrace the whole Bible and its teaching in these matters.
If anyone has the patience for a very scholarly and good book, we do recommend Michael Brown’s book Israel’s Divine Healer.

Philippians is one of the prison epistles of Paul and as a prisoner, he did not know whether he would live or die. At such a time, a person would write what is of upper most importance to a congregation that he planted at great cost.

In the first chapter Paul is at pains to encourage the Philippians to know that his imprisonment has been for the good of the Kingdom and that the Gospel has spread by his witness from prison. The second chapter presents the example of the Messiah, who left his fathers throne, suffered and died in the most painful humiliation and then was exalted in his resurrection and ascension. So we are to show the same humility and be willing to lay down our lives that we may be raised like him to everlasting life. Chapter three warns against false teachers, affirming that our goal is to know him, the power of his resurrection and the fellowship of his sufferings which leads to everlasting life.

However, the closing exhortations are remarkable for their clarity and power. If we do the four things commanded in chapter four, our lives will be revolutionized in the most wonderful way. First, we are to rejoice always. (v. 4) This is accomplished by not being anxious but by making all our requests known to God and entering into that peace of God that passes all understanding. (v. 6)

Secondly, we are to discipline our minds. (v. 8) That is we are to think of whatever is true, honorable, just, pure, lovely, commendable (virtuous and worthy of praise). This discipline of thinking is the key to walking in faith, peace and joy. A person whose mind is always filled with good things is a person of attracting faith and optimism.

Thirdly, we are to follow good leaders. In this case Paul puts forth his own example. People do need leaders to follow to the extent that they follow the Messiah. Paul says that we are to follow him as he follows the Messiah. We need good leadership examples to grow. (v. 9)

Fourth and finally, we are to be content (v. 11-13, v. 19). This contentment is through trusting in the Messiah and knowing that we are in the will of God. We will be content in all circumstances, whether being entertained by the rich or sitting in a jail cell. We can to all things through the Messiah (v. 13) Great holy ones who have been imprisoned have testified to this great contentment, and Paul is indeed testifying from such a situation. When you are content and generous, God abundantly supplies (v. 19)

May we all obey the Scriptures in these four things, to rejoice always, to discipline our thinking, to follow the teaching and example of good leaders, and finally, to be content in all things.