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Answering The Beliefs of Judaism

Landon Thurman

Answering The Beliefs of Judaism

Table of Contents

Claim 1: Human Beings Are Inherently Good

Doctrinal Belief: According to the Hebrew Bible, humans we created by G-d in His very own image or tzelem ʾĔlōhīm (צֶלֶם אֱלֹהִים) to live with Him forever in love and peace in a special garden of paradise or gan-Elohim (גַן־אֱלֹהִים). Genesis 1:27 explains, “So God created man in his own image, in the image of God created he him; male and female he created them” (cf. 5:1-3, 9:6). In the third chapter of Genesis, there is an account of the first humans that G-d made rebelling against Him and thereafter being exiled from paradise in a fallen condition that inevitably leads to their deaths and mortality of their progeny. Beliefs regarding the inherent goodness of human beings after paradise lost vary among Jewish traditions (i.e., Orthodox, Conservative, Reconstructionist, Reform, Humanist, and Messianic), but a good number of them hold that humans are born spiritually and morally pure just like Adam and Eve, even being inclined towards making good moral choices that are acceptable and pleasing to G-d the Creator of human life (whose name is so holy that many Jews drop the “o” from God and write G-d instead, acknowledging the holiness of the very name of God, known as the Hashem).

Biblical Position: The first humans created were made perfectly innocent and in the very image of G-d, which did not change even after they sinned against their Maker. That said, something did change for the offspring of the first humans, namely they did not enter the word in innocence free from sin as their parents did. Like the children of Adam and Eve, we (humans) are all conceived and born in sin, because we are the offspring of sinners all the way back to the first humans, Adam and Eve, who willfully rebelled against G-d and as a result brought death into creation (Gen.1-3). Because we descend from them, we all face the reality of death and also inherit their spiritually rebellious genes being born with a sinful nature (Psalm 51:5, 58:3), which the narrative of Genesis documents in the sinfulness of humanity’s first children and the generations after them who all rebel against G-d and die (Gen. 3-6:11). The Jewish book of Ecclesiasticus written around 200 BC by the Judahite scribe Ben Sira of Jerusalem, explains how “Sin began with a woman [Eve], and we must all die because of her” (25:24). Along with being effected by Eve, all humans are condemned in Adam who was the federal head of humanity, which means when he sinned against G-d he acted as a representative figure on behalf of us all bringing universal consequences to all humans after him. Additionally, we are not just sinners because of Adam or Even, indeed we also are rebellious sinners in our own right, who freely and regularly sin against the Creator of life and hence He is just to punish us with death (Ez. 18:4). This scriptural understanding of humanity being born spiritually dead to G-d, is often referred to as the doctrine of original sin and it has been considered the accepted understanding of the Hebrew Bible through the ages, although the majority of Jewish people today following the traditions of the rabbis reject this biblical teaching.

Psalm 51:5, “Behold, I was brought forth in iniquity, and in sin my mother conceived me.”

Psalm 58:3, “The wicked are estranged from the womb; These who speak lies go astray from birth.”

Proverbs 20:9, “Who can say, ‘I have cleansed my heart, I am pure from my sin’?”

Other Supportive Scriptures: Ps. 14:1-3; 53:3; Ecc. 9:3; cf., Rom. 3:23; 5:8-12; 6:23; Eph. 2:1-3; and 1 Cor. 2:14.

Claim 2: Redemption is Based Upon Fulfilling Mitzvoth (The Laws)

Doctrinal Belief: For non-Jews who wish to be cleansed of sin and right with G-d, they need to observe the Noahide laws (Sheva Mitzvot B’nei Noach), which are a much shorter list of commandments (only 7, i.e., no idolatry, cursing God, murder, sexual immorality, thievery, eating animals alive, and upholding just adjudication or dinim), that come from the prophet Noah for the world. The sanctification of life or purifying of oneself from sin for Jewish people involves much more than the Noahide laws. It is done by drawing closer to G-d through the Hebrew Bible or Tanakh (consisting of the Torah, the Nevi’im, and the Ketuvim) and also in strict obedience to its Mitzvoth (מִצְוָה) as given by prophet Moses to Israel. These 613 commandments are found in the Torah in the book of Leviticus and they regulate all aspects of Jewish life and worship. The Ăsereṯ haDəḇārīm (lit. ’The Ten Words’ or Ten Commandments), found in Exodus 20:1-17 and Deuteronomy 5:6-21 form a brief synopsis of the larger collective biblical Law. In addition to these written commands in the Hebrew Bible, there is also a sizeable body of oral laws from Jewish Rabbis that are to be obeyed and doctrines to be held, which are recorded in the Mishnah and Talmud (note: among Jewish traditions the oral law is held in different degrees of authority, with many placing it as equal to the written Bible itself and a small minority who have a low view of them, maintaining they contradict the written words of God and thus are errant). Together, all of these oral and written laws form the Halakha (הֲלָכָה), give Jewish people and formal converts to Judaism a way of behaving so as to have a right relationship with G-d. Another key aspect for dealing with sin both individually and corporately for Jewish people involves sacred rituals (such as the weekly practice of Shabat) and sacrifices mediated through a priesthood at the holy Temple in Jerusalem, which was tragically destroyed by the bloodthirsty antisemitic Roman Empire in the first century. Hence, many Jews today are praying for the Temple to be rebuilt so that full atonement of sins can be sought again.

Biblical Position: The Scriptures reveal that humans cannot sanctify or purify themselves through rituals or sacrifices made at a Temple (Hosea 6:6, Hebrews 10:4) nor even obedience to the written commands of Moses, let alone to the oral interpretation of Rabbis. Though the rabbinic tradition is full of insight and the written revelation of Moses comes directly from G-d, what the prophet gave to Israel was not a manual for making oneself holy within, rather it was a message of redemption that comes from outside of us, giving sinners a holiness that is not their own. Salvation then is a gift that G-d gives by grace through faith in Him and the Torah was given to show us our sin and need of forgiveness (as well to make Israel a distinct nation of priests in a fallen world), which becomes clear through the commandments and symbols in biblical rituals, such as blood sacrifices that picture innocent life taken in the place of guilty sinners. The Jewish prophet Yəšaʿyāhū (Isaiah) told God’s people, “We are all as an unclean thing, and all our righteousness are as filthy rags,” so then even our good is tainted with sin (Is.64:6). That same prophet foretold that ultimate redemption would come through the innocent suffering Servant of God (עבד יהוה), which historically was understood by the Jewish people to be Israel’s Messiah (cf., 4Q541frag.9, and 11Q13). This messianic understanding was heralded by the historic Yeshua (or Jesus) of Nazareth (Mark 10:45), who lived a perfectly holy life and died for the sins of His people, fulfilling Isaiah’s prophecy and many other prophecies in the Hebrew Bible concerning Isael’s Messiah. The sobering reality that the Bible teaches us is that we are all sinners who have broken G-d’s laws and thus deserve death in this life and punishment in the afterlife: however, the good news of the sacred Scripture and history is that Yeshua has come to die for us, in our place. In summary, redemption cannot be obtained by obeying divine laws that we have already broken and thus it can only come by grace through faith in G-d alone through the Messiah (Yeshua), who has come to redeem His people solely through His fulfillment of the Law and the prophecies, satisfying the demands of the Law in perfection and not by our works. That said, works matter to the Bible and also the believer, so those who are truly saved by G-d will “work in the Lord in reverence and joyful trembling” (Psalm 2:11, cf. Philippians 2:12-13).

Genesis 15:6, Then he believed in the LORD; and He reckoned it to him as righteousness.

Isaiah 28:16, Therefore thus says the Lord G-D, “Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed.

Habakkuk 2:4, “Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith.

Other Supportive Scriptures: Deut. 30:6; Ps. 51:10-12, 118:22; Pro. 3:5-8; Isa. 49:23; Hos. 6:6; Jn. 3:3; Act. 2:21; Rom. 3:19-26, 9:30-33; Gal. 3:6-9; 5:4-6; Eph. 2:8-9; Heb. 11:8-10; Jam. 2:10; 1 Pet. 2:4-8

Claim 3: There Is No Need for A Redeemer or Intermediary

Doctrinal Belief: Jewish beliefs regarding the need for a Goel (גואל) or Redeemer to act as an intermediary between sinful humans and a holy G-d do vary depending on tradition, but some emphasize a direct relationship with G-d and personal responsibility for their atonement (i.e., making right one’s wrongdoing or sin) through obedience to the Mitzvoth (see question #2 above) and by the observance of Yamim Tovim (ימים טובים) or Jewish holidays. These holidays were tied to the historic liberation of the Jews by G-d from slavery in Egypt (known as “the Exodus”), during which God manifested Himself via an intense fiery cloud (Exodus 13:21–22) that later indwelt the portable Tabernacle (Ex.40:34) and thereafter the planted Temple (1 Kngs.8:10-11), which itself acted as in intermediary through a designated priesthood of Levites that mediated sacrifices for the sins of the people and led them in worship around the holidays, not to mention throughout the year. Most notably among the holidays as it relates to atonement is Yom Kippur (יוֹם כִּפּוּר‎), which literally means ‘the Day of Atonement” (see Lev. 23 and Num.29). On this day the people would fast and the priests would cleanse the Tabernacle or Temple, thereafter receiving sacrifices and conducting a blood ritual involving a scapegoat sent into the wilderness (Azazel). The problem for biblical Jews today is that the Jewish Temple in the holy city of Jerusalem was destoryed almost 2,000 years ago, so if it is needed for aquiring one’s atonement they are without mediation. That said, for many it is believed G-d has granted a special acception for His people in this temporary era while they await the time to rebuild their holy Temple. Meanwhile, through obedience to the Mitzvoth and observing the holidays as best as one can albeit without the Temple or priesthood, really devoted people can access atonement through teshuvah (repentance), prayer (tefilla), charity (tzedakah), acts of kindness (gemilut chasadim) and confession (vidui).   

Biblical Position: Because of Adam’s sin, everyone ever conceived and born enters life in a state of slavery to sin, far worse than what the Jewish people experienced in Egypt. Hence, humanity is in desperate need of a new Exodus, that is, a radical redemption that would pay the price to set the slaves free as Moses once did for Israel by G-d’s power. Sin is transgression of the law and rebellion against G-d, which has separated man from Him. Nothing we could do on our own would be sufficient to mediate between ourselves and a holy G-d for the forgiveness of sin. Why? Because the law of G-d presumes obedience, hence we do not get rewarded for obeying it in God’s courtroom, rather we get punished for breaking it. Similarly, in human courtrooms we do not get rewords for not killing people, however, we rightly get punished for murder. A murderer could not appeal to all of the people he had not killed in order to atone for the one he did. Hence, while doing good is good, we must not confuse doing good with actually atoning for our guilty verdict in God’s courtroom. Because we stand condemned by God’s law, we need someone innocent to take our place.  Y’shua of Nazareth gave His innocent life as a sacrifice to be the prophesied Goel of His people. As the Redeemer, He represents those who have placed their trust in Him perfectly before G-d the Father. It is only by the great Mediator that we can stand before G-d clothed in the righteousness of the Messiah Himself. On the cross, Y’shua graciously took the sins of His people upon Himself in exchange for His righteousness that He freely gives to sinners who repent of their sin and come to Him in faith, trusting His person and work on their behalf. Those who trust in Him, G-d is making into a spiritual Temple (Eph.2:19-22) and royal priesthood (1 Pet.2:9) for this age to share in love that as new Exodus has come, freeing slaves to sin and liberating them to life in Israel’s Messiah, Yeshua.

Leviticus 22:19-20

for you to be accepted—it must be a male without defect from the cattle, the sheep, or the goats. Whatever has a defect, you shall not offer, for it will not be accepted for you.

Leviticus 25:48–49

then he shall have redemption right after he has been sold. One of his brothers may redeem him, or his uncle, or his uncle’s son, may redeem him, or one of his blood relatives from his family may redeem him; or if he prospers, he may redeem himself.

Job 14:4, “Who can make the clean out of the unclean? No one!

Psalm 49:7-8, No man can by any means redeem his brother or give to G-d a ransom for him— For the redemption of his soul is costly, and he should cease trying forever—

Psalm 130:3, If You, LORD, should mark iniquities, O Lord, who could stand?

Psalm 143:2 , And do not enter into judgment with Your servant, for in Your sight no man living is righteous.

Ecclesiastes 7:20, Indeed, there is not a righteous man on earth who continually does good and who never sins.

Isaiah 64:6, For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; And all of us wither like a leaf, and our iniquities, like the wind, take us away.

Other Supportive Scriptures: Jsh. 1:18; 1 Kin. 8:46; Mat. 26:28; Jn. 8:34; Act. 4:12; Rom. 3:20; 5:12; 6:6-20; 2 Cor. 5:21; Gal. 2:16; Eph. 1:7-8; Col. 1:13-14; Heb. 9:11-15; 11:6-12; 13:20-21; 1 Tim. 2:5-6; 1 Jn. 3:4-6

Claim 4: The Messiah is Not Divine and Hasn’t Come

Doctrinal Belief: The vast majority of religious Jewish people today believe in a future Messiah who will arise in human history, proving himself by his mighty power and by bringing shalom to the earth. Jewish beliefs about the nature of the Messiah figure in the Hebrew Bible may vary, but all modern traditions following after the Mishnah and Talmud do not believe the prophesied Messiah has come yet. Further, many reject the idea of the Messiah being anything other than a mere mortal man and certainly not the divine figure in human form that the first-century Jewish followers of Yeshua (or Jesus) understood about the Messiah based on the Hebrew Bible, as explained in the first-century Jewish documents of the B’rit Chadasha (or New Testament).[MJ1]  Later rabbinic Jewish texts, such as the Talmud, record that Yeshua truly existed, worked miracles (Talmud Sanhedrin 107b, Sotah 47a), and died as a rabbi with many disciples (Sanhedrin 43a-b), although they deny the earlier first-century eye-witness accounts of Yeshua’s talmudim (disciples) that say He was divine and hence modern rabbinic Judaism today universally rejects that Yeshua was Israel’s Messiah. After the time of Yeshua, some Jews thought the second-century military figure Simon bar Kokhba was Messiah, but he died without ushering in a Messianic age nor rebuilding Israel’s holy Temple in Jerusalem. Thereafter, many Hebrews today believe the future coming Messiah will like Kokhba, that is, he will be a mere man from earth and not heaven, who will overthrow Israel’s oppressors by military might and rebuild the Temple, thereafter, bring lasting shalom to God’s people and all of creation. In this future age it is believed by many Jewish people that G-d will resurrect the dead (both the evil and the elect) to judge everyone for their sins according to His holy law (i.e., the Mosaic law for Jews and the Noahide for non-Jews or Goyim), providing a blessed life for those He saves (or pardons) and justice for those He punishes. 

Biblical Position: Throughout the Scriptures, sacred passages foretell that the coming Messiah would be more than a mere man, but also divine, as a unique mysterious form of G-d Himself coming to redeem His people, by giving His innocent holy life in the place of their sins as a man. We find in the Hebrew Bible that there are two advents (or comings) of the one Messiah. His first coming was focused on spiritual atonement, that is, to suffer on behalf of the immoralities of His people to redeem them back to Himself and welcome outsider non-Jews into His salvation as well, through His life, death, and resurrection from the dead. The second coming (or His return) has been postponed in God’s patience and it is purposed to establish G-d’s rule and reign over all the earth, bringing forth global justice and the establishment of the Kingdom of Israel along with resurrection of the dead and judgment day, before ushering in “the new heavens and the new earth” (Isaiah 66:22) that will endure forever. The Hebrew Bible refers explicitly to the Messiah as G-d in the form of man, and the B’rit Chadasha documents the case that this was the historic Yeshua, who is both God and man, providing perfect sacrifice for sinners in His humanity and also giving divine forgiveness (which God alone can do) in His deity. Further, these holy texts and subsequent early creeds based on the testimony of the early Jewish disciples explain how Jesus was divine and human in the one person of God the Son, who eternally dwells with the Father and Spirit together as one God in three persons. The ancient Scriptures and creeds come together in harmony to reveal the essential unity between the historic Yeshua, the prophesied Messiah, His two comings, and the covenants of the G-d of Israel that He has fulfilled in His first coming and will bring with His divine power—far greater than Kokhba or what any mortal man possesses—when He returns, which can happen any hour now, so we must prepare our hearts for that day by confessing our sins and receiving the Messiah’s gracious atonement for sinners, by trusting in His innocent life, vicarious sacrifice, resurrection, and coming Kingdom.

Isaiah 7:14; 9:6, Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. 9:6 For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty G-d, Eternal Father, Prince of Peace. (Immanuel literally means “G-d with us.”)

Psalm 110:1-3, The LORD says to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” The LORD will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.” Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, Your youth are to You as the dew. (Yet the Messiah’s rod and power will subdue all enemies. The Messiah’s rule and power are clearly equal to G-d’s. Psalm 2:11-12 “Worship the LORD with reverence and rejoice with trembling. Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!”. Note how “the Son” is set poetically in parallel with “HaShem.”)

Daniel 7:13-14, “I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. “And to Him was given dominion, Glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed.

Daniel 9:26-27, Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.” (This clearly teaches that the Messiah is going to come, make atonement for sin, reconcile His people back to Himself, further fulfill the prophecies, and be cut off before the second temple was destroyed in 70AD.)

Philippians 2:6–11 , “Although He [Yeshua] existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

Other Supportive Scriptures: Gen. 3:15; Ps. 22; 45:6-7; Isa. 6:1-10; 45:21-22; 53:1-12; Jer. 23:5-6; Mic. 5:2; Mal. 3:1-2; Mat. 1:23; Mrk. 2:5-11; Mrk. 14:61-62; Lk. 5:20-24; Lk. 22:66-70; Jn. 1:1-3; 1:14-18; 5:17-26; 8:24; 8:57-59; 10:27-39; 12:41; 20:27-28; Rom. 9:6; Phil. 2:5-8; Col. 1:15-16; Col. 2:8-12; 1 Tim. 1:16-17; 2:3-4; 3:16; 6:13-16; Tit. 1:3; 2:10-14; Heb. 1:1-8; Jude 25; Rev. 21:6-7

Claim 5: The World to Come will Save this World through Israel’s Messiah and Restored Temple

Doctrinal Belief: Jewish living and theology today focus a great deal on G-d’s binding covenants with Abraham, Moses, and David, with an emphasis on obeying the written and oral laws of Moses and the entire Hebrew Bible as well as later rabbinic traditions in this world (HaOlam HaZeh), in anticipation of the world to come (HaOlam HaBa). This is also true for non-Jews who want to have a place in the world to come, which they can secure by being a Ger toshav (righteous Gentile) through observance to Noahide laws in the Hebrew Bible (Genesis 9:4-6, cf. Tosefta Avodah Zarah 8:4, Sanhedrin 56a-b) and by being a blessing to Jewish people (Gen. 12:3, Dt. 30:7, Jer. 30:20). Many religions outside of Judaism place their hope in dying and making it to heaven, whereas for Jewish faith—though there is a concept of heaven and hell after death—their ultimate hope is in the dead resurrected into a renewed earth with Eden restored and the holy city of Jerusalem as the center of it all. 

The present fallen age we are living in will one day be saved by Israel’s Messiah, who is prophesied to be a descendant of the great King David (2 Sam. 7:12-16, Is. 11:1-2, Jer. 23:5-6). This Messiah will play a central role in the reestablishment of the Temple in Jerusalem and restoration of Jewish worship (Ezekiel 40-48), ushering in peace for all of the nations of the earth, many of whom are currently at enmity with one another over claims to the land of Israel and the existence of a Jewish nation in that place. One day the true descendants of Abraham will find rest in the land (Gen. 12:1-3, 15:1-21, 17:1-22) with their Davidic Messiah ruling from the holy city of Jerusalem, after He has raised the dead and judged every human and nation for their sins. Those who make it through this judgment and inherit the Messianic Kingdom, G-d will give them a New Covenant, which was spoken of long ago by the prophets Jeremiah and Ezekiel, who foresaw in the world to come there would be an ultimate forgiveness and cleansing of God’s people (Jer. 31:34; Ezek. 36:25). In Jeremiah’s prophecy, the New Covenant is distinguished from the Mosaic covenant (Jer. 31:32), as involving an internal transformation of people’s souls as though a washing away of original sin that the external commandments of Moses could never provide (Jer. 31:33–34). Ezekiel also sees this New Covenant as providing internal cleansing and renewal (Ezek. 36:25–26, 29–30, 33–35), even including the indwelling of the Holy Spirit (36:27, cf. Junilees 1:22-24), who will supernaturally work out obedience in G-d’s people (36:27) restored from exile to have rest in the land (36:24, 33–35). The prophet Joel foresaw the world to come and also described the ministry of the Holy Spirit within the redeemed inhabitants of this day, which he said would include “all people,” that is, both the Jews and the non-Jewish Ger toshav: “After all of this I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will dream dreams; your young men will see revelatory visions. Even on male and female servants I will pour out my Spirit in those days” (Joel 2:28-29). Jewish believers await this era to come with their Messiah. 

Biblical Position: The Bible (including the B’rit Chadasha) agrees with most—if not all—of the above (depending on some very minor interpretive differences among Christian scholars) regarding this world and the world to come through Israel’s Messiah, which extends beyond one’s soul making it to heaven at death into a grander vision of the earth and all of creation—including the dead—being made alive again and brand new. That said, there is more data to add to the above based on the historical evidence of the B’rit Chadasha, most notably that the Davidic Messiah who will make all of the above happen is Yeshua and this coming of Him will be His return and not His first visit to the earth (“I will come again,” Yeshua said in John 14:3). Further, history testifies how Yeshua perfectly fulfilled the prophecies of the Hebrew Bible and actually rose from the dead after the antisemitic Roman government publicly executed Him. In fact, as it relates to ‘the world to come’ it is worth noting that the resurrection of His body is the first piece of the HaOlam Haba, as the first-fruit of the harvest that is to come when He returns and raises the dead (1 Cor. 15:20,23). While we await this day for the Messiah, resurrection, and the bringing of the New Covenant promised to Israel, the B’rit Chadasha declares that this New Covenant to be poured out in its fulness in the future has actually already been inaugurated by Yeshua in this world through His vicarious death and victorious resurrection (e.g., Luke 22:20, 1 Cor 11:25, Col. 2:14). As one first-century Jewish disciple wrote: “For this reason He [Yeshua/Jesus] is the mediator of a New Covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance” (Hebrews 9:15). 

Though inaugurated, the fullness of the New Covenant will be realized when Yeshua returns to sit on David’s throne and restore Israel to both G-d and the land of promise (Rom 11:11–31). So then, in HaOlam HaZehthere is a New Covenant reality to be experienced as a foretaste of the best that is yet to come. This experience includes the complete forgiveness of our sins (past, present, and future) and pardon from the punishment of sin that we all deserve. Humanity thus has a choice to rely on good works to try to merit their salvation before Messiah returns, or instead to throw oneself at His mercy today and be forgiven by His works under the Torah for us, including His death as a sacrifice in our place, dying the death that we deserved. As one eye-witness—Sha’ul ha Tarsi—of the risen Yeshua explained, “When the kindness of God our Savior [Yeshua] and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Messiah Yeshua our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life” (Titus 3:4–7). With this in mind, we have the promise of the Holy Spirit and the New Covenant given to us today, offering a “salvation to everyone who believes, to the Jew first and also to the Goyim” (Rom. 1:16, 2:9-20). This salvation was never a Christian versus a Jewish thing, for the early church was predominantly Jewish, cherishing the covenants and Torah, along with their ethnic identity and faith in Israel’s Messiah, Yeshua. The B’rit Chadasha reminds the non-Jews that they were “excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yeshua you who formerly were far off have been brought near by the blood of Messiah. For He Himself is our peace, who made both groups into one…” (Eph. 2:12–14). The testimony of Scripture is clear that in Abraham’s seed—the Messiah—the nations have truly been blessed, providing salvation to all who come to Him. “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).

Zechariah 8:3–8, “Thus says the Lord, ‘I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the Lord of hosts will be called the Holy Mountain.’ “Thus says the Lord of hosts, ‘Old men and old women will again sit in the streets of Jerusalem, each man with his staff in his hand because of age. ‘And the streets of the city will be filled with boys and girls playing in its streets.’ “Thus says the Lord of hosts, ‘If it is too difficult in the sight of the remnant of this people in those days, will it also be too difficult in My sight?’ declares the Lord of hosts. “Thus says the Lord of hosts, ‘Behold, I am going to save My people from the land of the east and from the land of the west; and I will bring them back and they will live in the midst of Jerusalem; and they shall be My people, and I will be their God in truth and righteousness.’”

1 Corinthians 11:25–26, In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.

Hebrews 8:7–13, For if that first covenant had been faultless, there would have been no occasion sought for a second. For finding fault with them, He says, “Behold, days are coming, says the Lord, When I will effect a new covenant With the house of Israel and with the house of Judah; Not like the covenant which I made with their fathers On the day when I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not care for them, says the Lord. 1“For this is the covenant that I will make with the house of Israel After those days, says the Lord: I will put My laws into their minds, And I will write them on their hearts. And I will be their God, And they shall be My people. “And they shall not teach everyone his fellow citizen, And everyone his brother, saying, ‘Know the Lord,’ For all will know Me, From the least to the greatest of them. “For I will be merciful to their iniquities, And I will remember their sins no more.” When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.

Acts 1:6–8, So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”

Conclusion

1. Messiah will be from the lineage of Abraham, Isaac, Jacob, Judah, Jesse, and the Son of David (Gen. 18:18, 21:12, 28:13-14, 49:10; Isa. 11:1-2, 11:10; Jer. 23:5-6)(Lk. 3:31-34). 2. Messiah will be born of a virgin (Isa. 7:14)(Matt. 1:20, 21). 3. Messiah will be born in Bethlehem (Mic. 5:2)(Matt. 2:1, 2). 4. Messiah will be declared the Son of G-d, (Ps. 2:7)(Matt. 3:17). 5. Messiah will perform miraculous healings (Isa. 35:5-6)(Lk. 7:21-22). 6. Messiah will be betrayed for thirty pieces of silver (Zech. 11:12)(Matt. 26:14-15). 7. Messiah will be crucified (Ps. 22:16)(Jn. 19:17-18). 8. Messiah will not have any bones broken (Ps. 34:20)(Jn. 19:32-33). 9. Messiah will be resurrected (Ps. 16:10)(Act. 2:31-32). 10. Messiah will ascend to heaven (Ps. 16:10)(Mrk. 16:19). Following the picture that the Lord reveals to us in His word is that He is the Rock of our salvation (Ex. 33:21-23; Deut. 32:4, 32:18; 1 Sam. 2:2; 2 Sam. 22:2-3, 22:32, 22:47, 23:3; Ps. 18:2, 18:31, 18:46; SS 2:14; Isa 2:10, 8:14, 17:10, 28:16; Hab. 1:12; Matt. 7:24-25, 16:15-18; Rom. 9:33; 1 Cor. 10:4).

The Jewish Scriptures paint seemingly two different pictures of the Messiah to come. For one, they talk about the Messiah, who will come as the reigning King who will usher in unprecedented peace on earth. Many other verses talk about the Messiah being a suffering servant who will suffer and die for the sins of His people. For centuries, rabbis believed there would be two Messiahs, the King Messiah Ben David and the suffering servant Messiah Ben Joseph. The rabbis, unfortunately, were not able to see that one Messiah would accomplish both missions. He came, as Isaiah chapter 53 so clearly states, to die and “suffer” for the sins of His people. He went to the nation of Israel but was rejected. There is a lot to digest, but it is G-d’s Spirit who has drawn you to this information. We pray that you will continue your examination of the evidence of who Y’shua truly is and His claims to be the Jewish Messiah in fulfillment of Hebrew prophecy.The most important question to consider is “What is the Gospel?” Jesus is the Son of G-d and G-d incarnate (Jn. 1:1-3, 14; Rev. 1:8). He was conceived by a virgin and lived a sinless life (Isa. 7:14; Matt. 1:18). He performed miracles, preached repentance, and willingly died on the cross to save us from our sins (2 Cor. 5:21; Lk. 9:23-27; Act. 2:23). He rose on the 3rd day and sits at the right hand of the Father, interceding for believers (1 Cor. 15:3-4; Act. 1:9-10; Heb. 7:25). He will return to judge all who have rejected the Gospel (Matt. 13:41-43, Jn. 5:28-29, 2 Th. 1:7-10, Jud. 14-15). Those who reject Christ will be cast into the Lake of Fire in the end (1 Cor. 6:9-10; Eph. 5:5-6, Rev. 20:14-15, 21:8). G-d calls all men everywhere to repent and believe in the Gospel (Mrk. 1:15; Act. 17:30). G-d is patient and merciful, but every day we reject His offer of forgiveness is another day we are storing up wrath for ourselves (Rom. 2:4-10). To be forgiven, we must humbly admit our sins and ask for His mercy and grace to forgive and save us through repentance and trusting in Christ alone (Rom. 5:6-11). Then seek a relationship with Him through prayer, daily Bible reading, and find a biblically sound local church. Eternity is a long time to be wrong and today is the day of salvation (2 Cor. 6:2). For more information, help, guidance, or counseling, email us or visit our website for the resources we provide. We will do whatever it takes to help serve your needs. 


The Answering The Beliefs of Judaism Gospel Tract

Order our brochure, which is designed for the purpose of empowering believers to share the gospel message, engage in evangelism, and gain a better understanding of the beliefs of Judaism and how they stand against scripture alone. As a Christian, it’s crucial to understand the beliefs of Judaism, recognize how to answer the objections properly, and be ready in season and out of season to contend for the faith. We aim to equip Christians with the knowledge and understanding to engage in meaningful conversations and effectively challenge false teachings that could lead to heretical beliefs. We ask for your help in sharing this information with any of your Jewish neighbors, friends, or family members. Thank you for supporting our ministry. Check out the link below:

https://testimoniesofgod.org/answering-the-beliefs-judaism/

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Testimonies Of God seeks to empower and encourage the members of Christ’s Body in the principles of biblical evangelism and to provide them with practical tools to proclaim the gospel.