What is Messianic Judaism?
by Marcos Brodsky Editor
In order to explain the term “Messianic Judaism” we must first explain what it means to be Jewish. It is generally understood that being Jewish means being a descendent of Abraham, Isaac and Jacob. The term “Jewish” can also be used for a certain culture common to Jewish people, but “Jewish” in its original meaning (praiser of God) refers to the faith of Abraham, Isaac, and Jacob. This last meaning of the term implies being a follower of the historic religious practices of the Jewish people, collectively called Judaism. In this sense, it is applied to anyone who has joined himself to the faith of the people of Israel.
Among the millions of descendents of Abraham, Isaac, and Jacob throughout the world, there is a small, but growing, group who call themselves Messianic Jews. They believe in the Holy Scriptures, practice Jewish customs, and Jewish religious practices including following the Torah. However, unlike most Jewish people today, they believe that Yeshua (Jesus) is the Messiah. As such, they receive
critics from their families, and the Jewish community, for not going along with their Jewish leaders. They also are at times criticized by gentile Christians for not conforming to the “Christian culture” of the day. To much of the Jewish community they have abandoned Judaism, but to many of the Christians they are “too Jewish”. So why do these Jewish people resist both of these groups instead of just blending in? Why are there Messianic Jews?
The term "Messianic" means a follower of the Messiah. Messianic Jews believe that
Yeshiva is the Messiah for many good reasons. Not only has Yeshiva fulfilled the prophecies of the “suffering Messiah” and most of those of the “Messiah ben David”, but through acceptance of him they have found a personal relationship with the God of Abraham, Isaac, and Jacob. The evidence of this relationship being a personal faith, peace, an
abundant life, and an assurance in an everlasting life to come. As Messianic Jews they have not had to “leave their Jewish identity, heritage and culture to ‘convert’ to a new or foreign religion”, but have experienced the fulfillment of the atonement and redemption promised in the Holy Scriptures. As a result most Messianic Jews are much more "zealous for the Torah” than they were before they accepted
Yeshiva thus following the example of the first century Messianic Jews (Acts 15:19-21; 21:17-27). They understand that they are saved by faith in the blood atonement provided by
Yeshiva, and not on the basis of their own righteousness or good deeds (Isa. 64:5-6; Eccl. 7:20). They obey God’s word in loving response to what God has done for them. This love for God is also expressed as a love for Israel, the Jewish community, mankind, and God's creation.
As Messianic Jews they refrain from calling themselves "Christians” (Greek for Messianic), preferring Hebrew terms, and practice their faith in the original “first century” way. This includes the Biblical Holy Days and traditions that are consistent with the Scriptures, rather than Gentile traditions that were incorporated into the 4th century gentile church. This includes recognition of the seventh day as being the Sabbath (Gen 2:1-3; Ex. 20:8-11; 32:12-17), and the day of choice for worshiping the Lord for Messianic Jewish congregations. Messianic Jews observe the Biblical Holy Days prescribed in Leviticus 23, which were ordained to be "celebrated as a perpetual statute throughout your generations, in all your dwelling places...forever" (Lev. 23:14; 21; 31; 41), but emphasize their
fulfillment in the Messiah Yeshiva. Messianic Jews also tend to observe Biblical Kashrut (laws of clean and unclean meats -- Lev. 11; Deut. 14) and practice circumcision as a part of the
Abraham covenant for all the physical descendants of Abraham (Gen. 17:9-14; 1 Cor. 7:17-20).
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What is a Messianic Gentile?
Scripturally, the term "gentile' refers to someone who was born of non-Jewish parents and who did not identify himself with Israel through ritual conversion. Thus, a "Messianic gentile" could be applied to anyone who was born of non-Jewish parents and who is a follower of
Yeshiva.
Most gentile believers have chosen to worship the Lord in a setting that is largely devoid of anything culturally Jewish, thus the traditional church is missing most of its Jewish roots. There is, however a small but growing group of gentiles who have left the gentilized form of Christianity to join with their Jewish brothers who worship the Messiah of Israel in the original Jewish way. They have found that in returning to the Jewish roots of their faith they have achieved a deeper understanding and a more fulfilling expression of their faith. Many of these gentiles live out their faith in a Jewish context, celebrating in their own homes the Biblical holidays as fulfilled by
Yeshiva. They often keep Biblical kashrut (Kosher laws) and other customs freely, without legalism, as a way to worship the Lord.
We see in the New Covenant that Messianic gentiles have met every requirement to be accepted as full spiritual partners with their Jewish brethren in the Messianic faith. "Wherefore remember, that ye being in time past Gentiles...at that time ye were without Messiah, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Messiah
Yeshiva ye who sometimes were far off are made nigh by the blood of Messiah. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;" (Eph.2:11-13). Furthermore, Acts 15:23-29 makes it clear that in order to become a child of God, a gentile does not need to undergo conversion to Judaism to be accepted in the community of believers. In fact, Rav Shaul (Paul) takes it one step further stating that Messianic gentiles should remain as they are and not seek to become part of Israel in the flesh (I Cor. 7:18-24).
Those who are gentile participants in the Messianic Jewish faith are not second class citizens, but are equal partners with their Jewish brethren. However, as equal partners in a Messianic Congregation, they must share the vision of a culturally Jewish expression of faith, and an outreach that reaches the Jew first, and also the unsaved gentile (Ro.1:16-17). After all, there are many other places of worship where they can go to practice the faith in a culturally gentile way.
In summary, although it is improper and inaccurate for gentile believers to claim a physical Jewish linage, it is good to share how they too have come to faith because of their relationship with the Jewish Messiah -
Yeshiva. When unbelieving Jewish people hear of the zealousness of gentile believers for the Jewishness of their faith, and their excitement over the very Jewish Messiah, it can provoke the unbelievers to jealousy. We trust that unbelievers will come to see that
Yeshiva is not the "gentile god," but the "Redeemer of Israel."
THE ASSEMBLY OF THE MESSIAH
IS THE OLIVE TREE
AS IN ROMANS CHAPTER. 11
We believe that all who have accepted Messiah
Yeshiva for salvation are members of the
Universal Body and future Bride of the Messiah. This body began at the Shavuot (Pentecost) when believers were filled with the Holy Spirit ten days after the ascension of
Yeshiva. This body will be completed when the Messiah returns for His bride. Membership in the body of Messiah is not based on any earthly organizational affiliation but is based solely on faith in Messiah
Yeshiva. The body of Messiah is distinct from
the Nation of Israel today AND the Gentiles of all Nations, but both Jewish and Gentile believers made into one new man by faith in Messiah
Yeshiva
are a Peculiar Nation even living in the Dispersion but belonging together (Matthew 16:18; Acts 1:5; 2:14-38; I Corinthians 12:13; Ephesians 2:11-15; Ephesians 5:23-27; Colossians 1:18-20; 3:14-15).
Local assemblies of believers should encourage both Jews and Gentiles to live together in unity without
denying their respective cultural distinctive. As a visible manifestation of the universal Body of Messiah. Its purpose is to glorify God through outreach, instruction, worship, fellowship, accountability, and discipline. (Matthew 18:15; 28:19-20; Acts 2:42-47; 14:23; 15:24-28; Romans 14:1-15:21; Ephesians 4:11-13; Colossians 2:16-23; Hebrews 10:19-25).
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Romans Chapter 11
I say then, Did God cast off his people? God forbid.
For I also am an Israelite, of the seed of Abraham, of
the tribe of Benjamin.
2 God did not cast off his people which he foreknew. Or
know ye not what the scripture saith of Elijah? how he
pleadeth with God against Israel:
3 Lord, they have killed thy prophets, they have digged
down thine altars; and I am left alone, and they seek my
life.
4 But what saith the answer of God unto him? I have left
for myself seven thousand men, who have not bowed the
knee to Baal.
5 Even so then at this present time also there is a
remnant according to the election of grace.
6 But if it is by grace, it is no more of works:
otherwise grace is no more grace.
7 What then? that which Israel seeketh for, that he
obtained not; but the election obtained it, and the rest
were hardened:
8 according as it is written, God gave them a spirit of
stupor, eyes that they should not see, and ears that
they should not hear, unto this very day.
9 And David saith, Let their table be made a snare, and
a trap, And a stumblingblock, and a recompense unto
them:
10 Let their eyes be darkened, that they may not see,
And bow thou down their back always.
11 I say then, Did they stumble that they might fall?
God forbid: but by their fall salvation [is come] unto
the Gentiles, to provoke them to jealousy.
12 Now if their fall, is the riches of the world, and
their loss the riches of the Gentiles; how much more
their fulness?
13 But I speak to you that are Gentiles. Inasmuch then
as I am an apostle of Gentiles, I glorify my ministry;
14 if by any means I may provoke to jealousy [them that
are] my flesh, and may save some of them.
15 For if the casting away of them [is] the reconciling
of the world, what [shall] the receiving [of them be],
but life from the dead?
16 And if the firstfruit is holy, so is the lump: and if
the root is holy, so are the branches.
17 But if some of the branches were broken off, and
thou, being a wild olive, wast grafted in among them,
and didst become partaker with them of the root of the
fatness of the olive tree;
18 glory not over the branches: but if thou gloriest, it
is not thou that bearest the root, but the root thee.
19 Thou wilt say then, Branches were broken off, that I
might be grafted in.
20 Well; by their unbelief they were broken off, and
thou standest by thy faith. Be not highminded, but fear:
21 for if God spared not the natural branches, neither
will he spare thee.
22 Behold then the goodness and severity of God: toward
them that fell, severity; but toward thee, God`s
goodness, if thou continue in his goodness: otherwise
thou also shalt be cut off.
23 And they also, if they continue not in their
unbelief, shall be grafted in: for God is able to graft
them in again.
24 For if thou wast cut out of that which is by nature a
wild olive tree, and wast grafted contrary to nature
into a good olive tree; how much more shall these, which
are the natural [branches], be grafted into their own
olive tree?
25 For I would not, brethren, have you ignorant of this
mystery, lest ye be wise in your own conceits, that a
hardening in part hath befallen Israel, until the
fulness of the Gentiles be come in;
26 and so all Israel shall be saved: even as it is
written, There shall come out of Zion the Deliverer; He
shall turn away ungodliness from Jacob:
27 And this is my covenant unto them, When I shall take
away their sins.
28 As touching the gospel, they are enemies for your
sake: but as touching the election, they are beloved for
the fathers` sake.
29 For the gifts and the calling of God are not repented
of.
30 For as ye in time past were disobedient to God, but
now have obtained mercy by their disobedience,
31 even so have these also now been disobedient, that by
the mercy shown to you they also may now obtain mercy.
32 For God hath shut up all unto disobedience, that he
might have mercy upon all.
33 O the depth of the riches both of the wisdom and the
knowledge of God! how unsearchable are his judgments,
and his ways past tracing out!
34 For who hath known the mind of the Lord? or who hath
been his counsellor?
35 or who hath first given to him, and it shall be
recompensed unto him again?
36 For of him, and through him, and unto him, are all
things. To him [be] the glory for ever. Amen
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