The movement entitled “Messianic Judaism” has been around since the middle of the nineteenth century, although some of its adherents claim that it began with believing Jews in the first century A.D. Among some there has been increasing interest in the movement during the past forty years, while others wonder why it exists and what it stands for.
As God began to work among believers in the nineteenth century to restore the truth of the church, interest in prophecy increased. An examination of prophecy gave rise to an interest in Israel and how its future would fit into the picture. It became clear that God was going to bring His ancient people back into their land again at some point and bless them during Christ’s glorious kingdom reign called the millennium. As a result of the preaching of the gospel at this time, a number of Jews believed in the Lord Jesus. However, while they clearly recognized that Jesus was the true Messiah, some did not want to abandon their Jewish heritage, beliefs, customs and religious rituals. Thus, various groups were formed that sought to ally belief in Jesus with Judaism and ultimately to bring Judaism and Christianity together.
Their Practices and Beliefs
Today there are quite a number of these groups, with a wide range of practices and beliefs. Some embrace practically all of the same truths as evangelical Christians, while believing that God wants the Jewish people to remain distinct. Others emphasize Jewish customs more and follow at least some parts of Jewish law. However, all of these groups have some beliefs in common.
They all believe that Jesus was the true Messiah and Saviour. However, they do not believe that Jesus came to begin “another religion,” but rather simply to fulfill the Old Testament promises to Israel. They believe in the new covenant which will bring Israel into blessing on earth. They believe that God now allows Gentiles to trust in Him and that such Gentiles can be “grafted into Israel” (see Rom. 11:1717And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; (Romans 11:17)) by that same new covenant. They even refer to these saved Jews and Gentiles as “the church” or “called out” ones, but all within the framework of a better Israel.
Most Messianic Jews do not use the “Christian” label, but rather label themselves in a manner that reflects their Jewish identity. They call their places of worship congregations or synagogues, and they call their leaders rabbis. Worship services are usually held on Saturday, in keeping with the Jewish belief in the Sabbath. They typically display Menorahs and Stars of David as symbols, and they often use the Hebrew Torah scrolls in their services. They wear traditional Jewish clothing, recite traditional Jewish prayers, and celebrate Jewish holidays and feasts such as the Passover. (Some celebrate a so-called “Christian” version of the Passover, where Jesus is the main focus.) Many continue to observe the Jewish dietary laws and practice circumcision of male children.
The Orthodox Jews
As might be expected, the Messianic Jewish movement is not accepted by the Orthodox Jewish community, which refers to them as “former Jews.” Orthodox Jews do not recognize Jesus as the true Messiah and continue to expect Him to come. Also, the Messianic Jewish movement is not generally accepted by Jews who have converted to Christianity. Jews who have become Christians generally refer to themselves as Christians. They are connected with Christian places of worship and are assimilated into the Christian mainstream.
Distinguishing Judaism From Christianity
What does the Word of God say about such a movement? Before commenting on it from Scripture, we must point out with sadness that failure among Gentile Christians has tended to foster a desire to return to Judaism and its principles. Instead of displaying the proper character and heavenly calling of the church, many believers today have settled down in this world. A large number of Christian groups have adopted practices of worship and service that have a Jewish flavor, such as a ritualistic form of service, beautiful buildings, instrumental music and a priesthood distinct from that which encompasses all believers. Thus, it is not surprising that Jewish believers pick up on this and carry it a step further. Even more serious is an attitude of anti-Semitism that continues to exist even among some Christians, making it difficult for Jewish believers to be assimilated into the Christian community. Many Jewish believers feel that Gentile believers have misunderstood and even ignored Israel’s position before God and that they have not spent much time in the Old Testament. Indeed, one Messianic Jew commented:
“Most of our Jewish people only read and learn from the writings of the Torah. The church mostly spends time in the Brit Hadasha (New Covenant). Through correlating these books, Messianic Judaism presents more depth in understanding and knowledge.”
Thus, those who subscribe to Messianic Judaism feel that God is working through them to bring believing Jews and Gentiles together to have a common hope. This hope is based, however, on identification with the Jewish people and the land of Israel.
If we look into the Word of God, we see that some of the thoughts connected with Messianic Judaism are true. It is true that God is working today among both Jews and Gentiles, for He has “made both one, and hath broken down the middle wall of partition between us” (Eph. 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14)). It is true that much of the church has ignored God’s promises to Israel and that the church often does not understand the prophecies of the Old Testament concerning Israel. As a result, Old Testament prophecies of blessing are applied to the church when they do, in fact, apply to Israel. So there is much misunderstanding on this subject, even among true believers.
However, we have to point out that there is no room in the purposes of God, as revealed in the New Testament, for a movement such as Messianic Judaism. This movement would seek to separate what was taught by those like Peter and James in the early days of the church from what was later taught by Paul. But we know that Paul was given a special revelation of the truth of the church, and the other apostles recognized this. Paul could say of himself, “I am made a minister, according to the dispensation of God which is given to me for you, to fulfill [complete] the word of God” (Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25)). Peter could speak of “our beloved brother Paul,” but also mentions that “in all his epistles . . . are some things hard to be understood” (2 Peter 3:1516). While it is true that the church began with Jewish Christians, the Jewish nation in general rejected the preaching of the gospel. Concerning the Lord Jesus, they “sent a message after him, saying, we will not have this man to reign over us” (Luke 19:1414But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (Luke 19:14)). This prophecy was fulfilled at the stoning of Stephen. As a result, God turned His attention mainly to the Gentiles. So Paul and Barnabas could say to the Jews, “It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:4646Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. (Acts 13:46)). Paul continued to preach to the Jews as well as the Gentiles, but the main blessing in this dispensation has been among Gentiles, for God has said, “Blindness in part is happened to Israel, until the fullness of the Gentiles be come in” (Rom. 11:2525For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Romans 11:25)).
The New Covenant
It is not correct to say, as some Messianic Jews affirm, that the new covenant does not replace the old covenant. Rather, we read in Hebrews that “He taketh away the first [covenant], that He may establish the second” (Heb. 10:99Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. (Hebrews 10:9)). Also, we read in Hebrews 8:1313In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. (Hebrews 8:13), “In that He saith, A new covenant, He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” The old covenant was based on what man might do to gain God’s favor, and there could be no blessing under it, for all had failed, whether Jew or Gentile. All blessing, whether in heaven or in earth, must be on the ground of the new covenant — what Christ has done.
In speaking of the new covenant, we must remember that a covenant in Scripture is always for the earth and for an earthly people. Thus, the new covenant is properly with Israel, for they had failed under the old one. God is going to fulfill His promises to Abraham, but it will be done in grace on the ground of what Christ has done. However, we must be clear that the church is not in covenant relationship with God; it is a heavenly company. The church comes into the good of the new covenant, for all blessing, whether in heaven or on earth, flows from the work of Christ. That is why Paul could speak of himself as “one born out of due time” (1 Cor. 15:8). As a Jew he would naturally look for future blessing on earth, but as belonging to the church, he came into the blessing of the new covenant before the nation of Israel experienced it. The church is the body and bride of Christ and is not in covenant relationship with God.
The Heavenly Calling
Messianic Judaism ignores the heavenly calling of the church and places little or no emphasis on heavenly blessings. Its hopes are earthly, for they look for a reformed and regenerated Israel on earth. The church’s hope, on the other hand, is heavenly, for “our commonwealth has its existence in the heavens, from which also we await the Lord Jesus Christ as Saviour” (Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20) JND). Messianic Judaism places little or no importance on the Lord’s return to take us home, but rather places a great deal of emphasis on His later return to set up His kingdom.
It is clear from Scripture that God is not working today among any particular nation, tribe, language or ethnic group, but He is gathering from every nation to form His church. “In every nation; he that feareth him, and worketh righteousness, is accepted with Him” (Acts 10:3535But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10:35)). Nor is God gathering His church on the ground of Jewish hopes and their future restoration, but rather He is gathering it for heavenly blessings. There is no doubt that once the church has been taken home to be with Christ, God will again begin to take up the cause of His earthly people Israel and will bring them back into blessing in their land. Eventually He will “gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him” (Eph. 1:1010That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10)). For now, God recognizes unbelieving Gentiles and unbelieving Jews. However, among believers, He recognizes only the church of God. Paul could say, “Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor. 10:32). If a Jew believes in Christ today, he is part of the church. As such, God wants him to enjoy all the blessings of the “heavenly calling” spoken of in Hebrews 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1). God wants him to look forward, not to earthly blessings, but to the “heavenly Jerusalem” (Heb. 12:2222But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, (Hebrews 12:22)). May we not allow anything to dim the blessed relationship between Christ and the church, and may we not turn back again to those things which were only the “shadow of good things to come” (Heb. 10:11For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)). W. J. Prost