Messianic Apologetics

🇺🇸 🇮🇱 Addressing the Theological and Spiritual Issues of the Broad Messianic Movement

Articles

The Messianic Jewish movement that has grown and been emerging in the late Twentieth and early Twenty-First Centuries has achieved much for the Kingdom of God, which it should be genuinely proud of. It has made a significant, positive contribution in the lives of many Jewish men and women who have come to saving faith in the Messiah of Israel, giving them a place where they do not have to assimilate and give up their Jewishness.

Perhaps an unforeseen side-effect is that it has also made a significant, positive contribution in the lives of many non-Jewish, evangelical Christian men and women, who have come to know the Jewishness of Jesus and the New Testament in a much more profound and tangible way. Many of these people have entered into the Messianic movement and its congregations, and have made a Torah obedient lifestyle their own, as they seek to emulate Messiah Yeshua. As we continue to see various developments occur within a broad Messianic community, which in the 2010s includes both Messianic Judaism and various other independent forms of Messianic and/or Hebrew/Hebraic Roots faith expressions, the question of how non-Jewish Believers relate to Israel—especially given the end-time reality of the nations coming to Zion to be taught God’s Law (Micah 4:1-3; Isaiah 2:2-4), and those of the nations joining with the Jewish people (Zechariah 8:23)—is undeniably going to increase.

The topic of eternal punishment is one of the most unpleasant and least desirable which any Bible teacher will ever have to discuss. I myself get no sense of enthusiasm, excitement, anticipation—and certainly no joy—out of the requirement of how any discussion on death, the afterlife, and human destiny, requires an analysis of what happens to the unredeemed. This is something which simply has to be addressed, and one which the author of Hebrews actually considered to be elementary to people of faith (Hebrews 6:2). To only address the positive side of human destiny, and not the negative side, would be a dereliction of a responsible teacher’s duty to the Biblical message and story.

Death is one of the most difficult topics which any human being ever has to deal with. None of us likes dealing with the death of a family member, a close friend, or even people we do not know but still admire. Many people regularly visit the gravesite of a loved one, whereas others have their remains cremated and scattered into the wind. Even if you do not regularly visit a cemetery where your loved one may be buried, thoughts and memories of the deceased will undoubtedly still come to your mind from time to time, and the last memory you may have of such a person—that of your loved one’s funeral—is perhaps what you remember.

The Holy Scriptures give us as Believers a great deal of comfort, as we know that we will see those who die in the faith again. Those of us who believe in the doctrine of resurrection, know that a gravesite is not the final destination.

The festival of Sukkot or Tabernacles (also commonly called Booths) begins on 15 Tishri and is intended to commemorate the time which the Ancient Israelites spent in the wilderness after the Exodus. Images of the post-Exodus period, God wanting Israel to remember what happened in the desert, and perhaps most importantly the need for His people to physically be reminded of His desire to commune with them, are all themes which are seen throughout one’s observance. The Feast of Tabernacles was considered to be so important in the Torah, that God gave it the distinction of being one of the three times of ingathering, along with Passover and Shavuot (Leviticus 23:39-43).

The Day of Atonement for Messianic people can equally be a challenge, because of a possible emphasis on celebration at Yom Teruah/Rosh HaShanah, instead of a serious attitude and call to reflection from the sounding of the shofar. Many Messianic people likewise have difficulty reverently focusing on their relationship with the Lord, and in considering where they need to improve in their spiritual walk. For us, while recognizing that our ultimate forgiveness is indeed found in Yeshua, we still need to know that we are limited human beings with a fallen sin nature, and that we need the Lord to empower us for good works. We need to be reminded that without Him, we are nothing, and we need to intercede for the salvation of others.

There is a great deal of significance attached to this day in Jewish theology, as it is most often emphasized as a time when God looks down from Heaven and reconsiders where He stands with people. It is a time when His people are to rejoice and celebrate, remembering His goodness, but also begin a sober examination of their humanity, and consider faults and sins which must be rectified.

The modern Messianic movement got started as an outreach of Jewish Believers, to see the Jewish people come to saving faith in Israel’s Messiah. To be sure, there are other things which have taken place since, such as non-Jewish Believers entering in and more tangibly embracing their Jewish Roots. There are theological and spiritual issues, which the original leaders could not have anticipated being discussed. We pray that God raises up the right people to perform the diversity of tasks before us. The original mission of seeing Jewish people come to faith in Israel’s Messiah still has not gone away. And, if you are a part of today’s Messianic movement, you have to ask yourself, “What contribution am I making to Jewish evangelism?”

Everyone who expresses trust in Yeshua the Messiah (Jesus Christ) believes that we are a part of what is commonly called “New Covenant faith.” But what is New Covenant faith? We all recognize that at the Last Supper, our Lord said, “This cup which is poured out for you is the new covenant in My blood” (Luke 22:20, NASU). The sacrificial work of Yeshua has surely inaugurated the reality of the New Covenant, which includes complete forgiveness and permanent redemption from the power of sin, as well as people being filled and empowered by the Holy Spirit. Yet, not enough evangelical Protestants today are familiar with the fact that the expectation of the New Covenant, as it is commonly called, is something rooted within some distinct prophecies of the Hebrew Bible or Tanach.

Micah 4:1-3 and Isaiah 2:2-4 both contain a very important prophecy, speaking of the significant influence of Israel in the “end-times,” and how the nations are to be instructed from God Himself in the ways of peace. Both of these passages feature prominently within the Jewish liturgical tradition, but they have had significantly more influence in motivating faithful Jews and Christians to be active in care for the downtrodden, humanitarian efforts, and in helping to foster world peace. Micah 4:1-3 and Isaiah 2:2-4 are very well known to Jewish and Christian philosophy, even though in today’s Messianic community these passages are probably not probed as much as they should be for their theological, spiritual, and missional significance. This prophecy, delivered via two prophets, anticipates great changes which will affect the entire world, directly involving God’s Torah.

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