Identity or Destiny? – November 2024 Outreach Israel News

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John McKee delivers the November 2024 Outreach Israel News update.

We live in very precarious and uncertain times, where severe questions about when we are, on the timeline of salvation history, are definitely being asked! Many of us can look back on the events of the past year—and especially what has taken place since the events of 07 October, 2023—and doubtlessly conclude that we have taken some big jumps forward, toward the return of Yeshua the Messiah. The conflict between Israel and Hamas, Hezbollah, the Houthis, and Iran, and their Russian allies—makes us want to each consult with passages in the Prophets and Revelation. Seeing all of the pro-Palestinian, anti-Zionist, and anti-Jewish protests across the West—invoke memories of Nazi Germany and the Holocaust. While many of those protesting against the so-called “Zionist entity” are Islamic—many are also claiming followers of Yeshua of Nazareth. How many of them have forgotten the Messiah’s own word: “for salvation is from the Jews” (John 4:22, TLV)?

To be certain, there are many different ways people have been responding to the current tensions. One of the most important ways, has been for different Messianic voices and influencers to speak out strongly against supersessionism or replacement theology. Various conservative Christians have not taken huge stands in support of Israel and the Jewish people, because they believe that God is finished with them and that the Church is a New Israel. Likewise, there have been Messianics emphasizing that we need to be more spiritually astute to when we are living, psychologically prepare ourselves, and be better equipped to perform the mission of God. If there is less time ahead of us than before, there is nothing better for Messianics than to be strongly fulfilling the mandate of seeing Jewish people come to faith in Yeshua, and us all standing shoulder to shoulder in these end-times.

Still, it is hardly a surprise, in light of growing world anti-Semitism and anti-Judaism, why many, especially younger Messianic Jews, would want to see themselves recommitted to matters of Jewish identity and continuance. Jewish heritage is something indeed worth fighting for! Yet, a number of Messianic Jews can be observed as emphasizing their Jewish identity to such an extent—that their identity as followers of Messiah can be overshadowed. Likewise, while none of us should ever think that Jewish and non-Jewish people are one-hundred percent identical, as various natural differences and distinctions do exist—the Messianic community has had various voices over-emphasize distinctions, at the expense of common matters of faith. This has neither helped nor encouraged unity, mutual partnership, and co-laboring in the Messianic mission. And perhaps most overlooked, is that an over-emphasis on Jewish identity, or distinction, can most severely overshadow the most important thing we all need to be discussing and probing: the unique prophetic destiny and purpose of the descendants of Abraham, Isaac, and Jacob.

Common Claims of Replacement Theology

The Messianic Jewish community has been uniquely placed to combat not only the effects of historic Christian anti-Semitism—but most especially supersessionism or replacement theology. Many of us within the Messianic sphere of influence, are perhaps not always aware of the significant, negative impact of supersessionism, on a great deal of current Christian thought. Even with the significant impact of the Holocaust and creation of the State of Israel in 1948, there are many Christian people and institutions, who in various ways claim that the Church is a New Israel, and that the Jewish people are a nation in rebellion to their Creator for rejecting Jesus as Messiah. While we would expect a great deal of supersessionism to come from the religious Left, it is also to be seen from those on the religious Right. Many who you would expect to stand with Israel and the Jewish people in this hour, are not, because they believe that God has transferred Israel’s promises to the Church.

Frequently, on the basis of Galatians 3:28, those supporting replacement theology will claim that Jewish identity and heritage have been rendered inoperative: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for you are all one in Messiah Yeshua” (TLV). It is to be observed how there is broad academic agreement how Paul’s statement subverted an ancient Jewish prayer, where an observant Jewish male would thank God for not being made a pagan, a slave, or a woman (t.Berachot 6:18). Galatians 3:28 features quite prominently in contemporary evangelical debates over women in ministry and ordained female clergy. One can honestly deduce from Galatians 3:28, that one’s natural human distinctions are less important than possessing common salvation in the Lord Yeshua. Yet conservative readers of Galatians 3:28, hardly believe that anatomical distinctions in gender disappear because of faith in the Lord. Similarly, while many First Century Jews had hyper-inflated views of Jewish importance and chosenness—Paul himself lauded Jewish heritage and identity (Romans 3:1-2), and continued to affirm how his kinfolk had a central role in salvation history (cf. Romans chs. 9-11). A Biblical emphasis on the common human need for salvation in the Messiah and our shared faith as being most important, hardly means that all distinctions disappear and evaporate. This is especially true of the heritage of Jewish Believers in Israel’s Messiah.

The importance of Jewishness has been downplayed, within many centuries of Christianity, by claiming that true Jews are those who have circumcised hearts. Romans 2:28-29 does say, after all, “For one is not a Jew who is one outwardly, nor is circumcision something visible in the flesh. Rather, the Jew is one inwardly, and circumcision is of the heart—in Spirit not in letter. His praise is not from men, but from God” (TLV). This has often been taken to mean that those who are ethnically non-Jewish or Gentile, but who profess faith in Jesus, are actually the “true Jews.” Those who are ethnically Jewish, but who do not profess faith in Jesus, are not to be regarded as Jewish anymore. It is entirely faulty to take Romans 2:28-29 in this direction, though, as Paul’s wider argument in Romans 2:17-27 previously, was specifically addressed to Jewish people: “But if you bear the name ‘Jew’ and rely upon the Law and boast in God” (Romans 2:17, NASU). Paul’s statements were directed to Jewish Believers in Rome, who might have looked to their circumcision status and possession of the Torah, as a means by which to claim special favors before God. Paul told them that it was entirely insufficient, if there were no attendant circumcision of the heart. Non-Jewish Believers are not told in Romans 2:28-29 that they can be “spiritual Jews.” Jewish people are told in Romans 2:28-29 how the most important identity they can have, is based in a circumcision of the heart.

For sure, one of the biggest challenges to be presented—especially given the rise of world anti-Semitism—is what to do with the Revelation 2:9; 3:9 references to the Synagogue of Satan. Throughout many centuries, ignorant and prejudiced Christians have used Yeshua’s word about “those who say they are Jewish and are not, but are a synagogue of satan” (Revelation 2:9, TLV), and applied it to the corporate Jewish people as being liars and imposters. Christians are now the “true Jews.” Today’s Messianic Jewish movement often interprets Revelation 2:9; 3:9 as referring to non-Jews or Gentiles, who claim some kind of Israelite identity. Almost no one, at least to my knowledge, has sufficiently tried to evaluate what Revelation 2:9; 3:9 meant to the Believers in ancient Smyrna and Philadelphia. If this were something actually probed, then as seen in ancient Christian works such as the Martyrdom of Polycarp, there was a Jewish element to these ancient Believers being persecuted. Revelation 2:9; 3:9 cannot, however, be applied universally to the entire Jewish community for all time. These passages do, though, prompt Messianic Jewish Believers to consider the degree to which they can be self-critical—little differently than how the Prophets of Ancient Israel were. This is not often something the Messianic community does very well.

Are Non-Jewish Messianics Actually Trying to Replace Jewish Believers?

The place of non-Jewish Believers, within today’s Messianic community, has been a place of tension and strong debate—certainly for all of the years our family has been involved. For certain, each Messianic congregation and venue, needs to be evaluated on its own merits, case-by-case. There are places which tend to be welcoming of non-Jewish Believers, as part of the Ephesians 2:15 “one new man/humanity,” but there are other places which are not so welcoming. When today’s Messianic Judaism stresses that non-Jewish Believers have to be specially called by the Lord into the Messianic movement, much of it indeed involves a recognition of how matters of inclusion and equality, are still very much in process. Messianic Judaism is not evangelical Protestantism.

For many non-Jewish Believers in the Messianic Jewish community, my family included—they are not trying to live although they are ethnic or cultural Jews. While they have connected to a faith heritage in the Scriptures of Israel, and have often taken on outward Torah practices such as the seventh-day Sabbath/Shabbat, appointed times/moedim, and a kosher style of diet—they are also diligently co-laboring beside Jewish Believers in the restoration of Israel. They do consider themselves to a part of the Commonwealth of Israel (Ephesians 2:11-13) or Israel of God (Galatians 6:16), grafted-in as wild olive branches (Romans 11:16-18). They are not trying to either replace or displace Messianic Jewish Believers, but have been supernaturally drawn by the Holy Spirit to the Messianic movement. Many Messianic Jewish rabbis and leaders recognize a legitimate place for non-Jewish Believers in Messianic congregations and synagogues, and indeed welcome them in as a testament to the Ephesians 2:15 one new man/humanity. They recognize how families such as my own, especially given our unique ministry, can be used to help stabilize people who are struggling, as well as help to forward the Messianic mission.

To be sure, there are various sectors of Messianic Judaism, which have been less than welcoming of non-Jewish Believers. Many non-Jewish people, in wanting to tangibly connect to their faith heritage in the Scriptures of Israel, have felt turned away from some Messianic Jewish congregations and synagogues. A number of these people have returned to previous church settings, often with bad feelings about Israel and the Jewish people. More of these people are seen to enter into independent Hebrew Roots fellowships. While the reasons they have felt turned away from Messianic Judaism do vary, frequently they were told that their participation in various matters of Torah would blur or erase the distinct importance of the Jewish people. Do such people not know the difference between a Jew and a Gentile? Many theological accusations can be levied from passages such as Galatians 5:2-3 and 1 Corinthians 7:17-24, with few knowing what to do, or what some alternative approaches are. Also, no one wants to be branded today as holding to a “One Law/One Torah theology,” which has, unfortunately, often been the cause of a great deal of judgmental legalism and condemnation.

I heard a prominent Messianic Jewish educational organization, recently, stress that what are considered various sign commandments—such as wrapping tefillin/phylacteries, wearing tzitzityot/fringes, or placing a mezuzah on the doorpost of one’s house—are what make the Jewish people distinct.[1] Other outward Torah instructions, such as Shabbat, the appointed times, or kosher, may also be considered what make the Jewish people distinct. One new man unity between Jews and Gentiles, can only come when distinctions between them are recognized. A further implication is that when non-Jewish Believers, possibly are seen to keep various outward Torah instructions, a Jewish person’s identity can then be obliterated.

It cannot be under-emphasized how Jewish and non-Jewish people are not one-hundred percent the same, a notable error of much of One Law/One Torah theology. Jewish people have an undeniable, natural connection to the Torah, as a part of their ethnic and cultural heritage—which non-Jewish Believers in Israel’s Messiah do not have. Various differences and distinctions do not go away because of Messiah faith. But, the unity of what is more correctly labeled as the Ephesians 2:15 one new humanity, is not predicated upon any kind of differences or distinctions. Differences are present among a diverse selection of Believers for sure—but the unity God desires is predicated upon the common faith we possess, in what the Son of God has accomplished on the tree of sacrifice.

Sadly, a unity based on distinctions first, rather than common faith in the Lord first, does permeate a sizeable enough part of the contemporary Messianic Jewish movement. Our family has encountered a differences and distinctions first ideology, for all three decades we have been a part of the Messianic movement. We do not consider a differences or distinctions first worldview, to be facilitating too much of mutual honor, respect, or love—especially when non-Jewish Believers, being genuinely moved by the Spirit to partake of outward things of Torah, can be told, at least indirectly, to return to their previous Church settings.

A differences or distinctions first worldview, actually offends a great number of Messianic Jewish Believers—who do recognize that significant friends and allies of the Messianic movement, have been unnecessarily turned away. Messianic Jewish Believers who are inclusive, do not want non-Jewish Believers to think they are ethnically Jewish by participating in Shabbat or Passover. Yet they are hardly offended when non-Jewish Believers join in, with them, in participating in the festivals of Israel, doing something which Yeshua and His first followers did. Many Messianic Jewish Believers I know and care for quite a bit, recognize how there are non-Jewish Believers who love Israel and the Jewish people—and are hardly trying to erase or degrade their Jewish identity, by participating in things Messianic. They agree that our unity is to be predicated by our common faith in what Yeshua has done for us. Many Messianic Jewish Believers are indeed honored and gratified, when non-Jewish Believers partake of outward things of Torah; they just do not want to see them get engulfed in legalism or works righteousness.

There are many, many, inclusive Messianic Jewish leaders, who want to welcome non-Jewish Believers into their congregations and synagogues, as co-laborers in the restoration of Israel, and being part of one new man. Their major issues with a One Law/One Torah theology, have been how there can be a huge amount of legalism and judgmentalism associated with it. An emphasis on the New Covenant supernaturally writing God’s Instruction, onto the hearts and minds of His own, is far better (Jeremiah 31:31-34; Ezekiel 36:25-27). Many inclusive and welcoming Messianic Jewish friends I know, have been very relieved to hear how I have had strong disagreements with a One Law/One Torah theology. They have even been a little shocked, as to how volatile some discussions have gotten. I have seen visible signs of relief, on the part of many, when detailing some of my major issues with One Law/One Torah.

Yet, when I have told various inclusive and welcoming Messianic Jewish Believers, how I have noted how there were various differences between native and sojourner in Ancient Israel—they tend to light up. But then, I may proceed to say that native and sojourner in Ancient Israel had far more in common than not. And likewise, how today’s Messianic movement needs to focus on common matters of faith first. Far too frequently, I will then see the same Messianic Jewish Believers go deadpan silent. They know that theologically I am right, and that spiritually I am right. They also know that some of their other Messianic Jewish colleagues have perhaps even erred—badly—in over-emphasizing differences and distinctions first. Many non-Jewish Believers have been turned away from the Messianic community, who should not have been. But they just cannot seem to verbalize it. Is this a consequence of a further, generational maturation which needs to take place?

A Critical Destiny for the End-Time Move of God

People who are secure in who they are, both in the flesh and in how the Lord has redeemed them from their sins, are those who recognize how Messiah faith focuses on what He has done for us first. Those who are insecure, either in the flesh or in their spiritual maturity, are those who will focus on differences or distinctions first. A sizeable sector of today’s Messianic Jewish movement—with some help from those within evangelicalism—has decided to focus on differences or distinctions first. And if one is able to step back, and look at the bigger picture of what God has been doing, it has resulted in many of today’s Messianic Jews, and others, failing to really grasp what makes the physical descendants of Abraham, Isaac, and Jacob truly distinct.

Who are some of the main types of people, who are seen to (over-)emphasize distinctions over common faith? They are mostly Messianic Jews, living in the Diaspora, planning for presumably normal Western living, as Jews outside of the Land of Israel. They can be seen to be strongly working for Messianic Judaism to be formally recognized as a Judaism, by non-Messianic Judaism. Their missiology can also be connected to wanting to see a sizeable part, of established Christendom, formally recognize the legitimacy of Messianic Judaism. Likewise, a bilateral ecclesiology is required, so non-Jewish people do not utterly overwhelm Messianic Jews in Messianic Judaism. Messianic Judaism, as an established Judaism, needs to be a place where Jewish heritage and continuance are passed across generations. This can only come about by one knowing their place, and their distinctions.

The issue of passing along Jewish heritage and continuance, is vitally important. But this is not the only vision present in the Messianic Jewish world. Alternatively, the Messianic Jewish movement is a prophetic, end-time move of the Holy Spirit. From some of the original Messianic Jewish pioneers in North America, their vision was to establish congregations and synagogues, where Jewish Believers in Yeshua did not have to give up on being Jewish, could raise their families as Messianic Jews, and most importantly be places where outreach and evangelism to the Jewish community could be facilitated. For sure, many non-Jewish Believers would be welcome as visitors, wanting to be enriched from their faith heritage in Israel’s Scriptures. Many Messianic Jews have non-Jewish spouses. And, for those non-Jewish Believers, genuinely called by the Lord, they have certainly had a welcome place as brothers and sisters and co-laborers in the restoration of Israel.

One Messianic Jewish vision, often seen in academic works, is working to see Messianic Judaism recognized as a formal branch of Judaism, by both the Synagogue and Church. This vision will be seen to focus more on distinctions, than common faith in the Lord. Another Messianic Jewish vision, focuses more of its time on evangelism, and in seeing Jewish people come to Messiah faith. It also recognizes the important place non-Jewish Believers can have, within this mission. This vision will be seen to focus more on the prophetic tasks the Messianic Jewish movement has been mandated with, from the Holy One of Israel.

Differences and distinctions do exist among the people of God. But when you see more and more of an emphasis on such differences to be emphasized—over against the Messianic mission, which is to ultimately see Acts 1:6 finally answered and the Messiah return to take up His throne from Jerusalem, we should be concerned.

An Expectation of Participation?

When today’s Messianic Jewish movement invokes over itself that it is “the end-time move of God,” what does this mean? Is it just a sound byte, for marketing purposes, so that evangelical Christians can give generously to Jewish ministry? Or, is it something to actually be affirmed, as various realities take place involving the modern-day State of Israel, the emergence of the Messianic movement onto the scene of history, and future matters to be materializing? How many of today’s Messianic Jewish young people, may actually participate in future, end-time events? How prepared is today’s Messianic Jewish movement, for an impending end-game? What are some things we need to be possibly thinking about?

For sure, most of us have attended a Messianic congregation or synagogue, or a large conference event, and have heard some major allusion to Ezekiel’s valley of the dry bones. This is commonly approached as representing the rebirth and return of Israel, perhaps even from the malnourishment and starvation of the Holocaust:

“The hand of ADONAI was upon me. The Ruach ADONAI carried me out and set me down in the middle of the valley. It was full of bones. He led me all around them. Behold, there were very many on the floor of the valley. Behold, they were very dry. Then He said to me, ‘Son of man, can these bones live?’ I answered, ‘ADONAI Elohim, You know.’ ‘Prophesy over these bones,’ He said to me. ‘Say to them: “Dry bones, hear the word of ADONAI!” Thus says ADONAI Elohim to these bones: ‘Behold, I will cause Ruach to enter you, so you will live. I will attach tendons to you, bring flesh on you and cover you with skin. Then I will put breath in you. You will live. You will know that I am ADONAI.’ So I prophesied just as I was commanded. As I prophesied, there was a noise, and behold, an earthquake. Then the bones came together, bone to its bone. I saw, and behold, there were tendons on them, flesh came up and skin covered them above, but there was no breath in them. Then He said to me, ‘Prophesy to the Ruach. Prophesy, son of man, and say to the Ruach, thus says ADONAI Elohim: “Come from the four winds, Ruach! Breathe upon these slain, that they may live.”’ So I prophesied just as He commanded me. The Ruach came into them and they lived. They stood up on their feet, a vast army. Then He said to me, ‘Son of man, these bones are the whole house of Israel. Behold, they say: ‘Our bones are dried up; our hope is lost; we are cut off—by ourselves.’ Therefore prophesy and say to them, thus says ADONAI Elohim: ‘Behold, I will open your graves. I will bring you up out of your graves, My people. I will bring you back to the land of Israel. You will know that I am ADONAI, when I have opened your graves and brought you up out of your graves, My people. I will put My Ruach in you and you will live. I will place you in your own land. Then you will know that I, ADONAI, have spoken and that I have done it.’ It is a declaration of ADONAI” (Ezekiel 37:1-14, TLV).

Occurring immediately after the dry bones prophecy of Ezekiel 37:1-14, is the two-stick oracle of Ezekiel 37:15-28. This is a prophecy fraught with a great deal of controversy, across the broad Messianic spectrum. It details a future reunion of the Southern and Northern Kingdoms of Israel, and many companions, into a united people of God. Regardless of how some in the Two-House sub-movement may have greatly abused this prophecy, and associated it with some fanciful Lost Tribes speculations—no objective reader can deny how this prophecy is presently unfulfilled. While there are matters, which can only be known as the future unfolds, it is unfortunate how in much of today’s Messianic Judaism, Ezekiel 37:1-14 will be read affluently—but then Ezekiel 37:15-28, with its clear future implications, will be almost blotted out from one’s Bible reading, and treated as though it is not even present in the text:

“The word of ADONAI came to me saying: ‘You, son of man, take one stick and write on it, “For Judah”—for Bnei-Yisrael joined with him. Then take another stick and write on it, “For Joseph”—the stick of Ephraim and all the house of Israel joined with him. Join them one to another for yourself, as one stick, so they may become one in your hand. When the children of your people speak to you saying, “Won’t you tell us what you mean by these?” say to them, thus says ADONAI Elohim: “Behold, I will take the stick of Joseph—which is in the hand of Ephraim and the tribes of Israel joined with him—and I will put them together with the stick of Judah, and make them one stick. They will be one in My hand.” The sticks that you write on will be in your hand before their eyes. Then say to them, thus says ADONAI Elohim: “Behold, I will take Bnei-Yisrael from among the nations, where they have gone. I will gather them from every side and bring them into their own land. I will make them one nation in the land, on the mountains of Israel, and one king will be king to them all. They will no longer be two nations and never again be divided into two kingdoms. They will never again be defiled with their idols, their detestable things or with any of their transgressions. I will save them out of all their dwellings in which they sinned. I will purify them. Then they will be My people and I will be their God. My servant David will be king over them. They will all have One Shepherd. They will walk in My ordinances and observe My rulings and do them. They will live in the land that I gave to My servant Jacob, where your ancestors lived. They will live there—they, their children and their children’s children, forever, and My servant David will be their prince forever. I will cut a covenant of shalom with them—it will be an everlasting covenant with them. I will give to them and multiply them. I will set up My Sanctuary among them forever. My dwelling-place will be over them. I will be their God and they will be My people. Then the nations will know that I am ADONAI who sanctifies Israel, when My Sanctuary is in their midst forever”’” (Ezekiel 37:15-28, TLV).

Unfortunately, some of the immaturity in today’s Messianic movement, has prevented some reasonable and rational analysis of Ezekiel 37:15-28, being permitted. And this is serious, because the restoration of the Kingdom, is a vital theme of the Last Days! If one can read the famed dry bones prophecy, but then cannot read the two-stick prophecy which follows it—what about some other related prophecies? In light of what has been taking place since 07 October, 2023, and with a great focus on events in the Land of Israel, surely the expectations of Zechariah 10:6-11 should be considered by many within today’s Messianic Judaism:

“I will strengthen the house of Judah and save the house of Joseph. I will bring them back, for I have compassion on them. They will be as though I had never spurned them, for I am ADONAI their God and I will answer them! The Ephraimites will be like a warrior. Their hearts will be glad as with wine. Their children will see and be glad. Their hearts will rejoice in ADONAI. I will signal for them and gather them. Surely I will redeem them and they will be as numerous as before. Though I scatter them among the peoples, they will remember Me in distant places. They and their children will survive and return. I will restore from the land of Egypt and gather them from Assyria. I will bring them into the land of Gilead and Lebanon till there is no room for them. He will cross the turbulent sea and calm its raging waves. All the depths of the Nile will dry up, the pride of Assyria brought down, the scepter of Egypt removed” (Zechariah 10:6-11, TLV).

When this prophecy is read, it should invoke a number of questions about what is presently happening in the Land of Israel today, or perhaps being readied to happen. Its implications for today’s Messianic movement should not just be glossed over.

To what degree are today’s Messianic Jewish Believers, being theologically and spiritually prepared for the end? What are the young people, particularly in Diaspora Messianic Judaism, being encouraged to do? Are they paying attention to the signs of the times? Are they paying attention to what is happening in the Holy Land? Are they readying themselves to possibly make aliyah, return to the homeland of their ancestors, and even be equipped to (directly) participate in future end-time events? Is it possible that the Two Witnesses of Revelation, are among us today? Is it possible that the 144,000 sealed witnesses from the Twelve Tribes of Israel, are among us today?

Or instead, are today’s Messianic Jewish young people, being more readily encouraged to go get a professional education, start a career, get married, start a family, and be firmly planted in a Diaspora (cf. Luke 17:27-28) far away from the Land of Israel? How many of today’s Messianic Jewish young people, are even considering their future destiny, as descendants of Abraham, Isaac, and Jacob? Even though much of our faith community might bill itself as “the end-time move of God,” how much of this is even a possible reality in the hearts and minds of many? Surely the events of the past year (07 October, 2023-present), should have stimulated some more conversations, on the part of some within the Messianic movement!

The Future Before Us

Jewish identity is something which is important. All of us in today’s Messianic movement should agree with this. But is it possible, that an over-emphasis on differences between Jewish and non-Jewish Believers, has clouded the judgment of many? While we will be surely hearing more and more about Jewish distinction, we have hardly been hearing enough about Jewish destiny. This is something which involves the return of the descendants of Abraham, Isaac, and Jacob to the Holy Land—and in their vital role in heralding the return of King Yeshua to Planet Earth! Is this something which can only be stimulated by further difficulties, anti-Semitism, and anti-Zionism in the Diaspora?

Messianic Jewish Believers should be protective of their identity. Yet some, in recent days, have overstressed their identity in outward matters of Torah—at the clear expense regarding their destiny, and direct participation in future end-time events. This has also hurt various non-Jewish Believers, who have been genuinely called by the Lord, to co-labor with Jewish Believers, in the restoration of Israel. And what does it mean, for example, when non-Jewish Believers might be honoring Shabbat or the kosher dietary laws—much better than some Messianic Jews? Furthermore, when many Messianic Jewish young people are not observing the four prohibitions of the Apostolic Decree (especially against immorality!)—which some believe are all that Gentile Believers are to keep (Acts 15:20, 29)—what does that say about our present state of development?

I am a non-Jewish Believer, from a conservative evangelical Protestant background, whose family got called into the Messianic movement. I cannot make aliyah to Israel. I will not be one of the Two Witnesses. I am not going to be one of the 144,000. But I can, as a co-laborer with Messianic Jewish Believers, help to serve the interests of Acts 1:6 and Romans 11:26ff in other ways. My ministry as a Messianic Teacher, is widely designed to help bring stability, in our increasingly more complicated times. Time will tell if, in my teaching capacity, I have to more forcibly remind us all, how today’s Messianic movement has an important mission in heralding the return of Yeshua the Messiah, to the Earth!