Messianic Jewish theology

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Messianic Jewish theology is the study of God from a Messianic Jewish perspective.

Contents

[edit] Scriptural Canon

Messianic believers commonly hold the Tanakh to be divinely inspired. The Tanakh includes the Torah (first five books of Moses), Nevi'im (the Prophets) and Ketuvim (the Writings). The Apostolic Writings (also known as the New Testament) are often considered to also be divinely inspired. Many hold them to be equal in authority to the Tanakh, but this is not universal and can vary from individual to individual even within the same synagogue or Torah study group. Messianic believers are most often troubled by the writings of Paul (whom they often call Rabbi Sha'ul) and may reject his writings or hold them in less esteem than those of the Gospel writers. Often, the emphasis is on the idea that the Tanakh is the only scripture the Early Church had and that, except for the recorded words of Jesus, the Apostolic Writings were meant as inspired commentary on the Tanakh.

Canon:

  1. Torah [תורה] meaning one or all of: "The Law"; "Teaching"; "Instruction". Also called the Chumash [חומש] meaning: "The five"; "The five books of Moses". It is the "Pentateuch".
  2. Nevi'im [נביאים] meaning: "Prophets"
  3. Ketuvim [כתובים] meaning "Writings" or "Hagiographa".
  4. Gospels of Matthew, Mark, Luke and John
  5. Acts
  6. General epistles of James, Peter, Paul and of the author of Hebrews
  7. Revelation

A large number of Messianic Jewish congregations and ministries adhere to the opinion that the New Testament was originally written in Hebrew or Aramaic, as opposed to the Koine or common Greek of the extant versions; but this is not a universal view. This contention is a matter of considerable debate in the Messianic movement, and one that has caused its credibility with many in evangelical Christianity to suffer. Most Messianic organizations and ministries have not addressed critical theories regarding the composition of the Pentateuch such as JEDP, and often assume exclusive Mosaic authorship, perhaps even down to the "jot and tittle" or minute markings of the text. Issues pertaining to the historical composition of the Scriptures are either not discussed by Messianic Jews, or approximate theories present in evangelical Christianity.

David H. Stern has produced a Messianic Jewish version of the Bible called the Complete Jewish Bible. This has been well received in Messianic Jewish circles, and even by some in evangelical Christianity. However, a main criticism of it is that it follows a paraphrased and not literal mode of translation.

In 1999, James S. Trimm brought out a Bible translation in English titled the Hebraic Roots Version, taken from the Hebrew and Aramaic. The Tanakh portion of the HRV is a revision of the 1917 Jewish Publication Society version of the Tanakh, which is in the public domain. The HRV New Testament is an original translation taken directly from the Hebrew and Aramaic sources. Trimm explains the various witnesses to the text of the Tanakh, including the Masoretic Text, the Samaritan Pentateuch, Dead Sea Scrolls, Peshitta Aramaic Tanak, Aramaic Targums and Greek LXX. The introduction also documents the Massorah (marginal notes to the Masoretic Text manuscripts), which indicate scribal revisions in the text, such as 134 places where these marginal notes indicate the scribes revised YHWH to ADONAI. There have been some criticisms of the translation.[1]

[edit] Scriptural commentary

Messianic believers also look to Jewish texts, such as the Babylonian Talmud and other rabbinic commentary, for historical insight into an understanding of biblical texts and halakha. Much like Karaite Judaism, most Messianics do not accept rabbinic commentary or halakha as authoritative, especially where it contradicts the scriptures of the Messianic canon listed above. This, however, is debated, and must be considered from congregation to congregation, or ministry to ministry.

Many Messianic congregations use traditional Jewish rabbinic commentaries relating to oral traditions to gain insight into biblical teachings and passages and to understand some of the traditions and understandings that the first-century New Testamnet writers would have been familiar with. These oral teachings are called Mishnah and Gemara.

As far as Messianic commentaries on various books of the Bible are concerned, the Messianic Jewish movement, with the exception of a handful of commentaries written on the Torah and New Testament texts, such as Matthew, Acts, Romans, Galatians, and Hebrews, largely lacks comprehensive commentaries. David H. Stern has released a one-volume Jewish New Testament Commentary, but it overlooks many of the issues of composition, history, date and setting, and only provides select explanatory notes from a Messianic Jewish point of view. Some in evangelical Christianity have observed this as a weak point of the movement that needs to be remedied.

[edit] Essential doctrines

The factual accuracy of this article or section is disputed.
Please see the relevant discussion on the talk page.
  1. The Scriptures - The Bible (The Tanakh and Apostolic Scriptures in their original autographs) is the inspired Word of God. The product of holy men of old who spoke and wrote as they were moved upon by the Holy Spirit and is accepted it as an infallible guide in matters pertaining to conduct and doctrine (II Tim. 3:16; I Thess. 2:13; 2 Peter 1:21).
  2. The Unity of God - There is one God (HaShem), revealed in three persons: the Father, the Son, and the Holy Spirit (Deut. 6:4; John 1:1-2, 14-18; John 10:30; John 14:16-17, 26; John 16:7-15).
  3. Jesus the Messiah - The deity of Jesus (John 1:1-18), and his virgin birth (Is. 9:6; Is. 7:14; Matt. 1:18-25), in His sinless life (Is. 53; II Cor. 5:21; Lk. 1:35), in his miracles (Matt. 4:23-25), in his vicarious and atoning death through his shed blood (Is. 53; Dan. 9:24-27; Rom. 3:21-31; Heb 9&10), in his bodily resurrection (Zech. 12:10 & ch.14; Matt. 28), in his ascension to the right hand of the Father (Ps. 110; Ps. 16:10; Acts 1:1-11; Heb. 1:1-3), and in his personal return in power and glory (Dan. 7:9-14; Matt. 26:57-64; Rev. 1:1-18). Jesus is the way, the truth, and the life; no one comes to the Father except through him (John 14:6; John 6:29, 40, 44; I John 5:11-12).
  4. Man, His Fall And Redemption - Man is a created being, made in the likeness and image of God, but through Adam's transgression and fall, sin came into the world. "All have sinned, and come short of the glory of God." "As it is written, There is none righteous, no, not one." Jesus, the Messiah, the Son of God, was manifested to undo the work of the devil and gave His life and shed His blood to redeem and restore man back to God (Rom. 5:14; Rom. 3:10; Rom. 3:23; I John 3:8). Salvation is the gift of HaShem to man, separate from works and the law, and is made operative by grace through faith in Jesus, producing works acceptable to God (Eph. 2:8).
  5. Eternal Life And The New Birth - Man's first step toward salvation is godly sorrow that leads to repentance. The New Birth is necessary to all men and, when fulfilled, produces eternal life (II Cor. 7:10; I John 5:12; John 3:3-5).
  6. Sanctification - The Bible teaches that without holiness no man can see God. The Doctrine of Sanctification is a definite, yet progressive work of grace, commencing at the time of regeneration and continuing until the consummation of salvation (Heb. 12:14; I Thess. 5:23; II Peter 3:18; Phil. 3:12-14; I Cor. 1:30; Rev. 14:12).
  7. The Resurrection - The personal return, in power and glory, of Jesus to judge the living and the dead (Dan. 7:9-14; Matt. 26:57-64; Rev. 1:1-18). The resurrection of both the saved and the lost; they that are saved unto the resurrection of life, and they that are lost to the resurrection of damnation (John 5:19-29).

[edit] Non-essential doctrines

  1. The Torah - The Torah (five books of Moses) is a comprehensive summary of God's foundational laws and ways, as found in both the new and older covenant (Ex. 19&20; Deut. 5; Jer. 31:31-34; Heb. 8:10; Matt. 5:17-19). The encouragement of all believers, both Jews and Gentiles, to affirm, embrace, and practice these foundational laws and ways are clarified through the teachings of Jesus (Matt. 5:17-19; I Cor. 7:19; Rev. 14:12).
  2. Baptism In The Holy Spirit - The Baptism in the Holy Spirit and fire is a gift from God as promised by Jesus to all believers and is received subsequent to the New Birth (Matt. 3:11; John 14:16, 17; Acts 1:8; Acts 2:38, 39). The gift of tongues is one of the many manifestations of the Holy Spirit (Acts 19:1-7; Acts 2:4; I Cor. 12:1-11). We believe in the operation of all the gifts of the Spirit as enumerated in God's Word. Embracing all of the ministry of the Holy Spirit.
  3. The Church - The church began with Moses and the call for Israel to come out from Egypt. This Israel, who came out of Egypt, was comprised of both native-born and gerim—"sojourners" whose clan identity was outside that of the tribes of Jacob (Ex.12:38). Together they stood at Sinai and entered into covenant with God. According to the Exodus account, the native-born along with the foreigner constituted the covenant people who received the Torah at Sinai (Ex. 19). Collectively they, the native born and the foreigner who accepted the covenant, are referred to as Israel. This Israel is what Stephen referred to as the "church" in the wilderness (Acts 7:38). Those who were outside of Israel's descendants could and would be brought into the covenant community (church) by doing what father Abraham did to become righteous—namely, he placed his trust and faith in the promised Seed (the Messiah). Just as many foreigners became part of Israel then, so today many from the nations are being grafted into the olive tree of Israel by placing their faith in the promised Seed of Abraham, Jesus, the Jewish Messiah of Israel. Just as the prophet Isaiah foretold (Isa. 56), God is gathering many from the nations to those whom He already gathered (Israel). Together these individuals comprise the universal church (covenant community of God). These Jews and Gentiles in Messiah collectively are called Israel throughout the Scriptures. There is no other "church" or covenant community; just one new man, one torah, one Messiah, one Spirit, one God. Some of the physical descendants of Jacob have rejected Jesus and remain cut off from the covenant community of God, but are still a part of greater Israel and will be grafted back into the church (covenant community of God) when they turn from their unbelief and place their faith in Jesus as the promised Seed of Abraham (Rom. 11). Ethnic status is not altered by acceptance or rejection of Jesus, but covenant status is. Covenant status is determined by faith in Jesus. In the end, it is not ethnic status but rather covenant status that fulfills salvific history.

[edit] Additional doctrines

[edit] Sin and atonement

Messianic believers define sin as transgression of the Law of God (1 John 3: 4-5).

Some adherents atone for their sins through prayer and repentance—that is, acknowledgment of the wrongdoing and seeking forgiveness for the act. Other Messianics disagree with these practices, believing that all sin (whether committed yet or not) is already atoned for because of Jesus's death and resurrection.

[edit] Faith and works

Faith, to the Messianic Believer, is trusting and believing in God and His Will. Most adherents to Messianic Judaism believe in a showing of their faith through good works (Jacob 2: 17-26; James 2: 1-26). There are those that have more polarized views, such as sola fides, or a faith only view, and others who believe in salvation solely through works. When it comes to major Protestant issues such as Calvinism or Arminianism, the emphasis on God's sovereignty or his free will, the movement is varied and both views are present.

[edit] The People of God

This section to deal with the Messianic perspective on defining who exactly makes up God's chosen people.

[edit] Covenant membership

Messianics believe that God's chosen people are the descendants of Jacob, later known as Israel, and that this designation is everlasting.

[edit] Jews only theology

Some Messianic congregations and group affiliations have declared the Gentiles (the "nations") as having no part in Messianic Judaism in an attempt to keep Messianic Judaism ethnically Jewish.

Although Messianic Judaism fully accepts Gentiles into most congregations as equals and co-heirs of the promises of God, some Gentile believers have felt that they are not treated with the same amount of favor as ethnically Jewish believers. This has caused divisions within the Messianic Movement, prompting Messianic Gentiles to adopt various views regarding their inclusion and acceptance within Messianic Judaism. See Two House Theology and Grafted-In Theology below.

[edit] Two House theology

Two House theology comes from the idea that the "House of Judah" in scripture refers to Jews, and the "House of Israel" refers to the Lost Ten Tribes of Israel. Where scripture says the House of Israel and Judah will again be "one branch", they believe it is referring to the idea that in the last days of the world, right before Jesus returns, that all those descended from Israel will come back to Israel.

Two House theology postulates that the reason why so many Gentiles are coming into Messianic Judaism is that the vast majority of them are really Jewish and just don't know it yet. They believe that the vast majority of Gentiles coming into Messianic Judaism are those of the Lost Ten Tribes of Israel, and adherents often search their ancestral genealogies to find some reason to believe that they are really descended from Israel. They thus believe that if one is descended from Israel, one would then have a reason to follow Torah and be part of Messianic Judaism. Torah observance is then promoted as being only for the native born Israelite or those converted as a proselyte and not for anyone else.

There some advocates who are more moderate in their approach to the Two House controversy, who choose to see it as an overlooked element in the eschatological restoration of Israel. This growing position has gained sympathy with some in Messianic Judaism among those holding to the "One Law" position, where individuals can "agree to disagree" because the Two House teaching is a matter of eschatology, and thus not of a core theological nature. These people often favor a mainline Jewish style of halacha, versus one that favors a Karaite approach and insists on the usage of God's name, YHWH, as is consistent with many, but not all, Two House congregations and ministries.

[edit] Grafted-in theology

Grafted-in theology, or Faithful Remnant Theology, declares that the Messianic Jews and Gentiles are to be identified as being a part of the nation of Israel via identification within a group known as the "faithul remnant of Israel".

Leaning heavily on the New Perspective on Paul, and verses in the Torah that speak of a "mixed multitude" receiving the Torah, grafted-in theology attempts to resolve the issue of Gentile inclusion in Messianic Judaism.

First, starting with an idea from scripture that the nation of Israel included the "mixed multitude" that came out of Egypt during the Exodus, they explain that God gave the Torah to a nation called "Israel" which was made up of both those born into it, and those from Egypt who were Gentiles. They also share verses that say there "will be only one law for all the people, for both the native and the foreign-born" - an idea that concludes that the Torah is for all those within the nation of Israel, both those born into Israel and those that are not - that one and the same Torah applies to both who are called "Israel".

Second, grafted-in theology postulates that within Israel, there is and always has been a "faithful remnant". This remnant, being part of Israel, is therefore obligated to follow the Torah just like the rest of those who are called "Israel". They then explain that this "remnant" has one identificaton requirement: an Abrahamic faith - a faith that, like Abraham, makes one righteous in God's sight, and a partaker in all of God's promises for those that are defined as "righteous". The Gentiles then are already not part of it, until they have this same faith. So then the Jew is not born into the "faithful remnant" just like they are born into Israel, but must also have this same faith in order to be counted as part of the "faithful remnant of Israel".

Finally, these believers identify this "Abrahamic faith" as that of a salvific faith in the promised Messiah. This is based on their belief that Abraham's faith was only counted as righteous once he believed that through him there would be a seed that "all families of the earth shall be blessed".

Proselyte conversion then, which is to make a Gentile into a Jew, is not necesssary since inclusion within the "faithful remnant of Israel" is by faith alone and not by a man-made conversion ritual summarized by the Apostle Paul as "circumcision".

With this new perspective hermaneutic, grafted-in theology uses much of the Apostle Paul's writings to support their position. His verses in Romans are perphaps most used by this group, as Paul mentions that "not all Israel are Israel" and that the Gentiles have been "grafted into Israel" by their faith in Jesus.

[edit] End times theology

The majority of Messianics believe in a literal 7000 year period for the human history of the world, from Creation to Judgment, within the following framework:

  • 6000 years of human history (The Olam Hazeh - The World Now)
  • Tribulation
  • Battle of Armageddon
  • Wrath of God
  • 1000 years of Messianic Kingdom (The Olam Haba'ah - The World to Come)
  • Final Battle between Good and Evil
  • Judgment Day (Great White Throne Judgement of Revelation)

This framework is based on a belief that there was literally six days of Creation and a seventh day of rest. It relies heavily on the concept that each day of Creation, besides acting as a literal account, can also represent a prophetic account of God's intended plan for human history. It is a concept some Messianics say is found throughout scriptures in reference to the Messianic Kingdom being referred to as the "World to Come" and the Messianic Kingdom lasting for "1000 years." Furthermore, they point out that references to the "World to Come" are also interchangeable with the entering of God's people into his "rest" -- a sabbath rest, a reference to the sabbath day, which was first revealed during the Creation week.

Most Messianics believe in a literal 1000 year reign of Jesus from Jerusalem just after the Battle of Armageddon. While most Messianics are premillennial in their eschatology, there is considerable debate between the pretribulation and posttribulation rapture positions. Important to note is that while most evangelical Christians adhere to a pre-tribulation rapture position, with few post-tribulationists, the numbers are more evenly divided in Messianic circles. Many believe that we are living now in the last years or decades of the 6000 year time frame of human history; the period right before the Tribulation.

Messianics also contend that no serious study of the End Times should ever leave out the significance of God's appointed times--the major Jewish Festivals in the Torah--and their fulfillment as prophetic events as it relates to the person of Jesus and to Israel. Many Messianics believe that just as the Spring Festivals (Passover, First Fruits, Shavuot) were literally fulfilled to the day at Jesus's first coming, the Fall Festivals (Yom Teruah, Yom Kippur, Sukkot) will be literally fulfilled to the day at Jesus's second coming.

It is notable that not all Messianics are premillennial, and some are amillennial, postmillennial, or preterist.

[edit] Torah

The issue of Torah observance in Messianic Judaism has been a contentious one. This section aims to present both sides of the issue so the reader can find an understanding of where different congregations come from in their view regarding Torah observance.

[edit] Overview of the Issues

Traditional Christianity affirms that the Torah is the word of God, though some Christians deny that all of the laws of the Pentateuch apply directly to themselves as Christians. The New Testament indicates that Jesus established a new covenant relationship between God and his people (Heb 8; Jer 31:31–34) and this new covenant speaks of the law or Torah being written upon the heart.

Some have interpreted Mark's statement "thus he declared all foods clean" (Mark 7:19) to mean that Jesus taught that the pentateuchal food laws were no longer applicable to his followers, see also Antinomianism in the New Testament. The writer of Hebrews indicates that the sacrifices and the Levitical priesthood foreshadowed Jesus Christ's offering of himself as the sacrifice for sin on the Cross, and many have interpreted this to mean that once the reality of Christ has come, the shadows of the ritual laws cease to be obligatory (Heb 8:5; 9:23–26; 10:1). On the other hand, the New Testament repeats and applies to believers a number of Old Testament laws, including "Love your neighbor as yourself" (Lev 19:18; cf. Golden Rule), "Love the LORD your God with all your heart, soul and strength" (Deut 6:4, the Shema), as well as the Decalogue or Ten Commandments (Exod 20:1–17).

In fact, in the Expounding of the Law, Jesus said that he did not come to abolish the Law, but to fulfill it; the opposite of Marcion's version of Luke 23:2[1]: "We found this fellow perverting the nation and destroying the law and the prophets". See also Adherence to the Law and Antithesis of the Law.

Some Messianic believers have suggested that believers should observe Torah today. This is because they believe that all of the Old Testament commands did not have to be reaffirmed individually for them to be applicable; rather they believe that Jesus and the New Testament writers reaffirmed them as a whole (interpreting Matthew 5:17-20, 23:1-3, 23:23, 28:19-20, etc. to support their cause). This interpretation has led to a deeper examination of context and to different interpretations of New Testament passages which have been traditionally understood to invalidate parts of the Law. Because of this belief, commands such as dietary laws, seventh day Sabbath, and Biblical festival days such as Passover (Christian holiday) are observed in some way within such segments of Christianity.

As with Orthodox Judaism, capital punishment and sacrifice are not practiced because there are strict Biblical conditions on how these are to be practiced, although it is supported in principle. Christians who believe in spiritual salvation by grace through faith, who also attempt to follow Torah law, do not do such works in order to achieve justification and hence salvation, but rather because they believe is it a way of more fully obeying and imitating God as He intended [2].

The general Messianic stance, however, on whether or not the laws found in the Torah should be observed is unclear. The following subsections explain the differing opinions.

[edit] Law and Grace

There are those that believe that Jesus and Paul did away with the ceremonial and civil laws found in the Torah, based on a belief that the law can be separated into moral, ceremonial, and civil law (See Christian view of the Law. ).

Other Messianics contend that Jesus and Paul reaffirmed following all the laws found in the Torah, and that there is no distinction between moral and ceremonial law in the eyes of God (See New Perspective on Paul).

[edit] A Jewish Jesus

The latter view believes that Jesus was Jewish, and advocated following the Torah because John 1:1 says that Jesus was the The Torah made flesh and that he could not have contradicted himself.

[edit] A Jewish Paul

This view also believes that Paul was a Jewish Pharisee, and maintained his Pharisaism even as a believer. This is based on Acts 23:6, detailing events after Paul's acceptance of Jesus as Messiah. "But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question."

Moreover, Paul had his hair cut off at Cenchrea because of a vow he had taken (Acts 18:18), which was wholly in keeping with his continued observance of the laws and traditions of Judiasm.

They maintain that Paul set out to defend the gospel as one not of legalistic works and ceremonial prosyletic conversion, but a gospel of non-condemnational Torah obedience made possible by what Jesus did for his followers.

[edit] See also

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