Tag Archives: David Rudolph

Minor Convergence

I just returned from the Society of Biblical Literature conference in Atlanta and was flipping through a new book by James Dunn when I noticed the below discussion of Messianic Jews and footnote. Little by little, our little community is being recognized and appreciated.

-David Rudolph on Facebook

dunn rudolph

Although it’s more or less common for people writing from within the Messianic Jewish and Hebrew Roots movements to cite Christian scholarly sources, you don’t often find those sources acknowledging the existence, let alone referencing Messianic Judaism, and scholarly volumes written and edited by Messianic Jews. On the other hand, James D. G. Dunn has written on The New Perspective on Paul, so I would expect some overlap on viewpoint.

Today’s missive is intended to be brief. I just wanted to share this small mention of the Rudolph and Willitts volume in Dunn’s latest book, a volume which I reviewed in-depth (just search this blog for “Introduction to Messianic Judaism” to find all of my review articles).

Messianic Judaism is gaining some credibility, if not within the “average church,” then at least from one Christian scholar and researcher.

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Render to Israel

The Joseph story is several things at once — things in addition to being an account of something that happened way back in the days of the patriarchs. It is probably a story comforting to Israelites during or after the exile in Babylon. It is a story with foreshadowings of Israel’s later tribal relationships. But the thing that interests me the most is how the Joseph story is an example of God’s covenant blessing through Israel to the nations, who in turn bless Israel, and how this blessing becomes a mutual thing. Soulen called it “mutual blessing.” It is a pattern not only for Israel and the nations, but is a way of life that repairs the world. “Bless and curse not . . . do not return evil for evil.”

-Derek Leman
“The Meaning of the Joseph Story”
Messianic Jewish Musings

When I read the above-quoted paragraph, it struck me as an excellent summary of the relationship between Israel and the nations of the world, particularly the people of the nations who are called by His Name (Amos 9:12). It’s the relationship between Israel and the people of the nations who have come to faith in God through the merit of trusting in the accomplished works of Moshiach ben David, Yeshua (Jesus).

Last Spring, I wrote a multi-part review of D. Thomas Lancaster’s sermon series What About the New Covenant beginning with Part One here. Starting over two years ago, I initiated my own personal investigation into the New Covenant which extended into the following Spring. The upshot of all this was the discovery that only Jewish Israel is the object of the New Covenant and that it takes some work to figure out how anyone who isn’t Jewish can be blessed.

I’ve already posted enough links for the interested reader to follow my investigation and my reviews of this material, so I won’t repeat myself here. Suffice it to say that it’s not easy to find the linkage between the New Covenant and the people of the nations. It’s there, but it’s elusive.

But Derek’s wee article about the story of Joseph captured a key part of understanding how the nations benefit from Israel and conversely, how Israel benefits (or should benefit) from us.

In one of my numerous reviews of the Rudolph and Willits book Introduction to Messianic Judaism, it was also well documented by more than one contributor that Jews and Gentiles in Messianic Judaism are mutually dependent. In spite of my stated support for exclusive Messianic Jewish communities, it becomes impossible to fully isolate all Messianic Jews from all Messianic Gentiles or the non-Jewish believers in Jesus. While the covenant and community distinctions remain, we are two populations united within one body or ekklesia through Messiah. After all, God’s Temple is to be a house of prayer for all people (Isaiah 56:7) and not the Jewish people only.

But look at how the blessings flow as described in Derek’s paragraph. The blessings from Israel to the nations come first and only afterward do we bless Israel. Israel was always meant to be a light to the nations, to attract the nations to the God of Israel by being a special, set apart people.

So keep and do them, for that is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has a god so near to it as is the Lord our God whenever we call on Him? Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before you today?

Deuteronomy 4:6-8 (NASB)

He says, “It is too small a thing that You should be My Servant
To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations
So that My salvation may reach to the end of the earth.”

Isaiah 49:6

lightThis isn’t to say that the nations in coming to God would co-opt Israel and her unique relationship with God through the covenants and the mitzvot, but it is not a mistake to believe that God has always intended to bring all the nations to Him, as it is written, “every knee will bow” (Isaiah 45:23, Romans 14:11, Philippians 2:10).

But the relationship is complementary. Consider marriage as we understand it from the Bible. While a man and a woman become “one flesh” (Genesis 2:24, Mark 10:8, Ephesians 5:31), it obviously doesn’t mean that all physical and behavioral distinctions between a man and a woman vanish on their wedding day. The man remains male and the woman remains female. They enter into a single “body” or “assembly” if you will, by accepting upon themselves a mutually beneficial and complementary set of roles in relation to one another. So too it is with Jews and Gentiles in the ekklesia of Messiah.

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.

Galatians 3:28

Such an understanding makes the above-quoted verse from Paul’s letter to the Galatians a bit more comprehensible. Being “one in Christ Jesus” is like being “one flesh” within the context of marriage. It doesn’t mean a total fusing of identity and physical characteristics. It means that even though we have different and distinct roles and identities, we all receive the blessings and benefits of abiding within the Messiah’s assembly.

In the story of Joseph, Joseph, representing Israel (and literally Israel’s son), blesses the nations of the world by saving the world, starting with Egypt, from starvation during a terrible seven-year famine. The ultimate consequence of Israel blessing the nations is that Egypt returns the favor by taking in Jacob and his entire family (representing national Israel), and giving them Goshen, the choicest portion of Egypt, as their own.

Of course, this foreshadows more sinister events, but if we stop the story right here, we have a good example of how Messianic Jews and Gentiles should relate to one another. It is through Israel that we Gentiles even have an awareness of the true nature of the Messiah and how our faith in him attaches us to God and allows us to benefit from many blessings of the New Covenant without actually being named as covenant members. We become equal co-participants in the ekklesia of Messiah, breaking bread, so to speak, alongside our Jewish brothers and sisters at the same table.

There are many Gentiles (such as me) who do not have local access to a Messianic community of Jews or even Messianic Gentiles, and yet, we are a part of a larger assembly, standing alongside each other in our mutual faith and trust in Hashem through devotion to Messiah. In that sense, we are never alone, though we may not, for months or even years, meet with another person who shares our conceptualization of the workings of the New Covenant and the continued validity of the mitzvot for the Jewish people as their obedience to covenant and King.

I recently read a blog post asking “How do you KNOW the will of God” for your life? In Judaism, one studies Torah not for the sake of knowledge, but in order to do Torah, that is, to perform and fulfill the mitzvot. This is somewhat different if you’re not Jewish and, for example, the wearing of tzitzit and laying of tefillin are not practical indicators of a Gentile’s righteousness.

ForgivenessI’ve written quite a lot lately on the topics of repentance, atonement, and forgiveness, and from my point of view, this is a full-time obligation to God for all of us. Beyond that, obedience to God is not a matter of selling your house and moving to some far away land to become a missionary to an isolated people, at least not for most of us. Obedience to God permeates every aspect of our lives and is involved in each decision and act we take in our every waking moment, regardless of who we are and what sort of work we do. Do we treat others with respect and fairness? Do we talk about people behind their backs? Do we take every opportunity to act with kindness, showing compassion, offering friendship?

It’s the answers to these questions that tell us if we are obeying God, not whether or not we put on particular “religious” clothing.

One should study Torah and do mitzvos even if not for their own sake, for doing so will eventually result in study and performance for their own sake.

-Pesachim 50b

This Talmudic statement has given rise to questions by the commentaries. Why is the Talmud condoning study of Torah for ulterior motives? What happens to the emphasis on sincerity in observance of Torah and mitzvos?

Acting “as if” can be constructive. If a person who suffers from a headache goes on with his or her activities “as if” the headache did not exist, that headache is more likely to disappear than if he or she interrupts activities to nurse the headache. “Rewarding” the headache by taking a break only prolongs it.

Study of Torah and performance of mitzvos require effort, may be restrictive, and may interfere with other things one would rather do. Under such circumstances, there may not be great enthusiasm for Torah and mitzvos. However, if one nevertheless engages in Torah and mitzvos “as if” one really wanted to, the resistance is likely to dissipate. The reasoning is that since one is determined to do so anyway, there is no gain in being reluctant, and true enthusiasm may then develop. On other hand, if one were to delay engaging in Torah and mitzvos until one had the “true spirit,” that spirit might never appear.

It is not only permissible but also desirable to develop constructive habits by doing things “as if” one really wanted to.

Today I shall…

…try to practice good habits, and do those things that I know to be right even though I may not like doing them.

-Rabbi Abraham J. Twerski
Growing Each Day for Kislev 23
Aish.com

While Rabbi Twerski is writing for a Jewish audience, I think the rest of us can take something away from his message as well. It’s not like the majority of the mitzvot don’t affect us in some way. Feeding the hungry is the same for a Gentile as a Jew. So is visiting a sick friend in the hospital, respecting your parents, honoring your spouse, teaching your children about God.

These are the blessings we receive from Israel, the knowledge that there is the One, Unique God of Heaven who made us all, and that He is personally involved in the lives of each and every one of His human creations.

JerusalemOur response needs to be both to God and to Israel, offering devotion to the Almighty and honoring Israel in her special and unique relationship with God. Paul asked his Gentile disciples to take up a collection for the poor of Jerusalem and that’s one way we can pay back Israel for her blessings to us. Another particularly important way we can bless Israel is to recognize her covenant relationship with God as belonging exclusively to the Jewish people and as established at Sinai. We need to realize and acknowledge that all of the covenants we read about in the Bible are between Israel and God including the New Covenant. It is only through Israel and the grace of God that we are saved and redeemed (John 4:22).

Jesus said “Render unto Caesar what is Caesar’s and to God what is God’s” (Mark 12:17), but I say, render unto Israel what is Israel’s and thereby bless those who have blessed us.

Mission to the Church

Question:

I read on Aish.com that “Every Jew is equally important to our mission.” Pardon my question, but exactly what is our mission?

The Aish Rabbi Replies:

No need to apologize. The only bad question is one that remains unasked.

Rabbi Noah Weinberg zt”l wrote an article for Israel’s 50th anniversary, which was published in Azure magazine. There he writes:

“Tikkun Olam” is the basis of what drives the Jewish people to greatness. It all started back with Abraham. His business was to go out and teach what it means to be “created in the image of God.” He demonstrated how a human being has to take responsibility for the world. Abraham’s undertaking was the first progressive, liberal movement the world had ever seen. And look how it succeeded!

Tikkun Olam is the Jewish legacy. In looking back at the first 3,000 years of Jewish history, we don’t recall the names of any great entertainers or athletes or corporate executives. We recall the great teachers of the Jewish message: Moses, King David, Maimonides, the Vilna Gaon. That is the essential Jewish legacy. The message was engrained in our souls at Mount Sinai and it is the single defining characteristic of our people.

Torah methodology is universal – for Jews and non-Jews, religious and secular, Israel and the diaspora, left and right. The Torah is alive and relevant for today. And for the Jewish people, the ability to effectively communicate this message is our single most important undertaking.

I hope this helps answer your question. Though this raises a whole new question: What are you going to do about it?!

-from “Jewish Mission”
Aish.com

We don’t often think of Jews as “missionaries.” In fact, except for arguably the Chabad, religious Judaism doesn’t really practice anything we’d call “outreach. And yet we see in the above-quoted text that the Aish Rabbi, referencing Rabbi Noah Weinberg, not only believes that the “Torah methodology is universal – for Jews and non-Jews,” but that the “Torah is alive and relevant for today,” and like Abraham, it should be used to teach everyone that we were all “created in the image of God” as a responsibility the Jewish people have to the entire world.

About a year ago, Rabbi David Rudolph delivered a sermon to his congregation Tikvat Israel called Our Mission in which he outlined the specific mission for his synagogue to reach out to the larger Jewish community in Richmond, Virginia.

Others objected after listening to the recorded sermon, stating that R. Rudolph was being exclusionary and that the mission of any Messianic Jewish group should be equally to Jews and Gentiles. Interestingly enough, I find R. Rudolph’s approach to be quite Pauline in nature (Acts 3:26, 19:8-10, Romans 1:16, 2:9). Rudolph’s complementary sermon is called ”We Need Each Other” (find it by going to Sermons and then scroll down and look under the “Unity” category) illustrating that Jewish and Gentile disciples in Messiah need really do need each other.

I chronicled all of this in two blog posts: Twoness and Oneness: From the Sermons of David Rudolph and Oneness, Twoness, and Three Converts. In a sense, this mirrors the larger normative Judaisms of our day in that the mission of religious Judaism is to bring secular Jews back to the Torah and to reach out to the people of the nations of the world, teaching them (us) the lessons of ethical monotheism and our responsibilities to the world as beings created in God’s image.

new heartI’ve been thinking of my own “mission” (so-called) to the Christian Church to share the “good news” of the Messiah, that all of Israel will be saved (Romans 11:26), that the Gentiles who are called by His Name (Amos 9:11-12) will come alongside Israel to raise the fallen tent of David, that the Temple will be called a house of prayer for all people (Isaiah 56:7), but only if we will take hold of the tzitzit of a Jewish man (Zechariah 8:23) who I believe is a very specific Jewish man, Messiah, Son of David, whom the Church calls Jesus Christ.

It hasn’t gone so well and frankly, I’m concerned that any sort of effectiveness I may have once experienced is rapidly waning. I guess good news for the Jewish people doesn’t sound so good to Christians who are used to sitting in the Catbird seat, so to speak.

I recently read an objection to the Noahide laws that religious Judaism applies to the rest of the world as the minimum standards by which the nations are expected to live. I also recall a story Pastor Randy told me about his time in Israel. He noticed a Jewish man would sit just outside a Christian church or seminary (I can’t remember which one) and after engaging the man in conversation, Pastor realized this man was trying to live out his “mission” to be a light to the nations. I think my friend Gene Shlomovich is trying to do the same thing and for pretty much the same reason. From their point of view, the Noahide laws are incumbent for all of humanity, Jew and Gentile alike. And if we are to take the Aish Rabbi at his word, Torah, in some manner or fashion is also applicable on all of humanity, not just the Jewish people.

But it depends on what you call Torah or instruction, and it depends on how you want to apply the specifics of all those instructions on the Jewish people vs. the rest of the world.

Actually, as far as people go, the Noahide laws aren’t a bad place to start. They are expressed as a list of (mostly) “negative commandments,” that is, a list of “don’t” but could easily be rephrased to be the opposite. Here’s how they’re listed at AskNoah.org:

  1. Do Not Worship a False Deity
  2. Do Not Commit Blasphemy
  3. Do Not Commit Murder or Injury
  4. Do Not Have Forbidden Sexual Relations
  5. Do Not Commit Theft
  6. Do Not Eat Meat Taken from a Live Animal
  7. Establish Laws and Courts of Justice

That actually doesn’t sound bad at all. Click the link I provided just above this list to read all of the explanatory text accompanying those commandments and you’ll see there’s more to them than meets the eye (the origin of the Noahide laws can be found in Genesis 9).

Here’s the list again, reworked to a list of positive commandments:

  1. Worship the One, true God and obey Him only.
  2. Sanctify the Name of God and bless Him.
  3. Preserve and sanctify human life.
  4. Cleave to and honor your spouse, forsaking all others.
  5. Only that which is yours may you use and consume.
  6. Treat the lesser beasts with compassion, committing no cruelty to them.
  7. Establish just laws and courts in judging your fellows because your God is lawful and just in judging mankind.

wrapping paperBefore complaining that you don’t have enough of God’s laws to obey, check and make sure you’re meeting even the minimum standard I’ve just listed here.

If you’ve been paying attention, you should have noticed that each of these laws is quite Biblical and expresses the desires and will of God. They read like a condensation of the laws of the Torah and each of these laws can be unpackaged to produce a lot of detail.

For instance, it would be difficult for a single individual to establish an entire court system for his or her nation, but we can take that commandment to also mean that we should treat other people in a just manner. In fact, part of the prayer Jesus taught his disciples (Matthew 6:9-13, Luke 11:2-4) includes the phrase “forgive us our debts as we also have forgiven our debtors,” implying (or outright saying) that God will forgive our transgressions in the same manner as we forgive those who have sinned against us. It is a terrible thing to fall into the hands of the living God (Hebrews 10:31).

If this is a large part of the mission of the Jewish people to the rest of the world, it’s not so bad at all. In fact, you can see the Noahide laws as the place where Jesus was starting with the non-Jewish people, principally through Paul but ultimately through all of the apostles, and then trying to elevate us, first with the four Acts 15 particulars, and then ultimately in defining how the Torah of Moses is applied to Gentile believers.

God entrusted Noah with a basic set of laws that were to be applied to all humanity. This was in the days before Abraham, and thus mankind knew or should have known what God expected of them…of us. Then, through Abraham, Isaac, and Jacob, and through Jacob’s children, the twelve tribes, the Israelites, the Jewish people, were entrusted to be a light to the nations (Isaiah 49:6).

See, just as the Lord my God has charged me, I now teach you statutes and ordinances for you to observe in the land that you are about to enter and occupy. You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” For what other great nation has a god so near to it as the Lord our God is whenever we call to him? And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today?

Deuteronomy 4:7-8 (NRSV)

lightAs you can see, Israel was to be a light to the nations from the very beginning. It is true that Israel has had great difficulty in fulfilling that mission. The Tanakh (Old Testament) is a litany of blessings and curses God has heaped upon Israel for cycle after cycle of obedience and disobedience. And yet as we’ve seen from D. Thomas Lancaster’s New Covenant lecture series, the intent of the New Covenant was not to change the Law and how it was applied, it was and is intended to change people so that we will be able to obey the law God has given us as applied to Jews and to the Gentiles called by His Name.

Jesus was the ultimate example of Israel’s “light to the world”:

Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.”

John 8:12 (NRSV)

And he transmitted or rather, reaffirmed Israel’s mission to be a light to the world to his Jewish disciples:

“You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”

Matthew 5:14-16 (NRSV)

And that light was to be shown to everyone by the Jewish disciples:

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”

Matthew 28:18-20 (NRSV)

The Master selected Paul as a special emissary to take this “good news” to the Gentiles as well as to Israel:

But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel…”

Acts 9:15

And it was first revealed to Peter that even the Gentiles could receive the Holy Spirit and be saved:

While Peter was still speaking, the Holy Spirit fell upon all who heard the word. The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and extolling God. Then Peter said,“Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.

Acts 10:44-48 (NRSV)

Unfortunately, the actual “good news” of the New Covenant blessings to the Gentiles has become rather warped in its meaning and in many cases, that it is good news to the Jew first has become forgotten, even though it is plain in the Biblical text (Romans 1:16 for example).

Spirit, Torah, and Good NewsThe Jewish mission is to repair the world (Tikkun Olam) by returning the secular Jew to the Torah and to be a light to the nations, informing us of the good news of God. From a Messianic Jewish perspective (a viewpoint I have adopted), the perfect example of the “world repairer” is Messiah Yeshua (Christ Jesus). He assigned his disciples to be a light to the Jewish people and to the nations, and particularly Paul was to both return the Jewish people to a more specific observance of Torah (this was illustrated in articles written by Derek Leman and David Matthews at AncientBible.net) and to illuminate the Gentiles in the diaspora with the light of Messiah.

But while the Christian Church has done much good in the world (and sadly in its history, also great evil), it is currently suffering from mission drift and is in desperate need of what you might call a Messianic Reformation. I think that was Boaz Michael’s intent in writing Tent of David and subsequently traveling back and forth across America giving Tent Builders seminars.

And so it is now up to we Messianic Gentiles inhabiting our churches to carry that light back into the Christian community. But history teaches that we won’t always be successful and that some will reject our offer of good news, substituting what they already believe they have for what Jesus intended apostles like Paul to teach. We know from Paul’s own history that he received “mixed reviews” and that while some eagerly accepted the gospel of Messiah, others vehemently rejected it.

And so it is with us. All we can do…all I can do, is to be a voice in the wilderness, a small ship on a vast and turbulent sea, crying out, raising my sails, hoping someone will have ears to hear and eyes to see, and for those who do, it is wonderful. For those who don’t, may God send another emissary who may gain better “traction,” and if He chooses not to (for did he send someone after Paul to all those who rejected Paul?), then may he forgive me for my failure and may he forgive all of us who do not or have not listened, as the Master taught, “forgive them; for they do not know what they are doing.”

Not all Christians are going to help raise the tent of David. Sometimes, they’ll let it fall.

Addendum: since writing and publishing this blog post, I revisited something I wrote almost a year ago called Conquering Wrong with Right. It was not so much a record of my own dissonance with normative Christianity but the Church as seen through the eyes of a millennial blogger; a young woman who doesn’t want to give up on the Church but who doesn’t see Christians living up to the ideal of Christ. I thought it was a fit addition to the current message.

Oneness, Twoness, and Three Converts

Let us use the famous story of Shammai, Hillel and the three converts (Shabbos 31) to demonstrate the fusion of Halacha and Aggadah,: A gentile once came to Shammai, and wanted to convert to Judaism. But he insisted on learning the whole Torah while standing on one foot. Shammai rejected him, so he went to Hillel, who taught him: “What you dislike, do not do to your friend. That is the basis of the Torah. The rest is commentary; go and learn!” Another gentile who accepted only the Written Torah, came to convert. Shammai refused, so he went to Hillel. The first day, Hillel taught him the correct order of the Hebrew Alphabet. The next day he reversed the letters. The convert was confused:”But yesterday you said the opposite!?” Said Hillel: “You now see that the Written Word alone is insufficient. We need the Oral Tradition to explain G-d’s Word.” A third gentile wanted to convert so he could become the High Priest, and wear the Priestly garments. Shammai said no, but Hillel accepted him. After studying, he realized that even David, the King of Israel, did not qualify as a cohen, not being a descendant of Aaron…

from “Hillel, Shammai and the Three Converts”
Saratoga Chabad

This is sort of the “B-side” to my earlier blog post Twoness and Oneness: From Sermons by David Rudolph which, in turn, was a response to a blog post written by Peter Vest called David Rudolph to Gentiles: Like Yeshua, Our Mission is to the Jews, not Gentiles

The basic allegation is that certain Messianic Jewish organizations, congregations, and leaders are being “exclusionist” and even “racist” by having a mission only or at least primarily to the Jewish people. This was based on a twenty-minute sermon delivered by Rabbi Rudolph called Our Mission. I listened to the sermon and, not finding anything disturbing or offensive in the content, looked for other sermons and materials to add some dimension to this discussion, and then I wrote “Twoness and Oneness.”

I knew that there would be some folks my response wouldn’t satisfy. There will always be someone who disagrees and there are people with whom I disagree. That’s the nature of human beings, especially in discussions of religion and politics.

The comparison of Messianic Jewish congregations to churches such as Chinese or Korean churches broke down, at least in one person’s eyes (see the comments on Peter’s blog post for details), because it was argued that if you were not Korean but attended a Korean church (let’s say you regularly attended with Korean family members or friends) your role would not be restricted because you weren’t Korean.

In certain Messianic Jewish congregations (and this is regularly debated and agonized over in many of those congregations), non-Jewish members are not allowed to fulfill certain roles or perform certain functions (be a Rabbi or be called up to an aliyah, for example) as those roles and activities are reserved for Jewish members only.

I have no idea how any of this works at Tikvat Israel, Rabbi Rudolph’s congregation, and I can hardly speak for his position, but even if it’s true, there is a foundation for making such distinctions.

Notice the quote I placed at the top of this blog post. It’s a rather famous story that would have taken place about a generation before the time of Jesus. Three Gentiles wanting to convert to Judaism for various reasons first approach the sage Shammai with their rather outrageous requests and are chased away. When they approach Rabbinic Master Hillel, he accepts all three as converts and students but he does so with a “twist.”

The relevant convert is the man who wanted to be Jewish so he could fulfill the role of High Priest and wear the priestly robes. Hillel didn’t explain that it would be a role forever denied him because, even converting to Judaism, he wasn’t a Levite and he wasn’t a direct descendent of Aaron. He let the convert find out for himself.

Hillel and ShammaiI remember reading a commentary that described a conversation between the three converts some years after these events. I can’t find where I read it and only sort of recall it (such is my middle-aged memory), but I think these three men realized finally that not only were they incredibly arrogant in their original motivations, but that Hillel, in his graciousness, enabled them to learn the truth for themselves and saved them from condemnation by Hashem.

If someone can point me to the actual commentary online so I can correct any errors in recall, I’d really appreciate it.

As applied to the latest allegations against Rudolph in specific and Messianic Judaism in general, frankly ladies and gentlemen…this isn’t “church”.

Potentially, in the Christian hierarchy, anyone can be anything provided they meet certain qualifications. You can be the Pastor of a church, regardless of lineage or background, as long as you satisfy the educational and experiential requirements.

But to be the High Priest, you must be a Levite and a descendant of Aaron. To be the rightful King of Israel, you must be from the tribe of Judah and be a descendant of David.

In the modern synagogue setting, Messianic or not, you must be Jewish to qualify for certain offices and activities (In a Reform synagogue, a Gentile can be on the board of directors, but still will never be Rabbi). As a Gentile, I would not be called up for an aliyah, to read the Torah on Shabbat, in any synagogue in the world. I certainly wouldn’t qualify as a Rabbi or Cantor, even if I had the proper equivalent education (and I would never be admitted into a Yeshiva for study as a non-Jew, though there have been rare exceptions).

Because a synagogue is Messianic, that is, because the members have come to faith in Yeshua (Jesus) as Messiah and as Israel’s King, doesn’t mean it is not a center of Jewish community and worship, and it doesn’t mean that Jewish and Gentile roles have stopped being Jewish and Gentile roles. I’ve written a great deal on the legal decision rendered by James and the Council of Apostles on the status of Gentiles within the ancient Jewish religious stream of “the Way,” and how Jewish and Gentile roles were to be managed.

Granted, after Acts 15, there would be a long period of application and adjustment as copies of the Jerusalem letter circulated in the Messianic communities in the Land and in the diaspora. We don’t have a complete record of how it was (or if it was) finally lived out, unless the Didache can give us some clues, but what we definitely don’t have is a “smoking gun” saying that Jewish and Gentile members of “the Way” were indistinguishable units in the body of Messiah (this is hotly debated in Christianity, of course, relative to Ephesians 2:15, which I addressed in my previous missive).

Again, the opinions I’m expressing are my own. I have no idea, based on the recorded sermons of David Rudolph I reviewed, how things are run at Tikvat Israel. For all I know, they may have a completely different conceptualization of these issues. This is only how I look at these matters.

I don’t say all this in the hopes of convincing anyone to change their minds and to look at Messianic Judaism in a different light. But the question was raised and I thought some people might want to read one possible answer. As I said on Peter’s blog, I’m not interested in toggling back and forth across two or more web-based venues trying to talk about all this. I just want to clarify my position on the issues at hand for the sake of anyone who might want to know.

Twoness and Oneness: From Sermons by David Rudolph

So if we synthesize what Rudolph is saying this is what we get:

(1) ethnic prioritization is Biblical even though it results in non-ethnic members feeling like “second-class citizens” (to use Rudolph’s phrase);
(2) just as Yeshua’s mission excluded non-Jews, Tikvat Israel’s mission excludes non-Jews, seeking to build a community from within the Richmond JEWISH community.

-Peter Vest
“David Rudolph to Gentiles: ‘Like Yeshua, Our Mission is to Jews, not Gentiles'”
orthodoxmessianic.blogspot.com

I don’t often interact with Peter let alone comment on his blog. I especially hesitate to write about his content on my blog since this type of conversation often degrades into the unresolvable debates our little corner of cyberspace is known for. Religious arguments can get very ugly.

But in reading Peter’s commentary on David Rudolph and Rudolph’s congregation Tikvat Israel, I wanted to learn more about the source of Peter’s allegations. Unfortunately, he hadn’t posted a link to his source material. Fortunately, Peter was willing to provide it when I asked, so I clicked the link he gave me and started listening to Rabbi David Rudolph’s twenty-minute sermon called Our Mission.

I don’t know Rudolph except through his writing and editing. I read the book he and Joel Willitts co-created, Introduction to Messianic Judaism: Its Ecclesial Context and Biblical Foundations and wrote a fairly large number of reviews of most of the different contributions to this book. Given that Rudolph’s co-editor and friend Joel Willitts is a Christian and that about half of the book’s contributors are Gentiles, it didn’t seem to me that Rudolph had some sort of bias against non-Jewish people.

Still, I was just slightly nervous about what I would hear when I clicked the “play” button on the recording. Actually, I didn’t find anything even slightly disturbing.

Is it OK to have a Chinese church?

That’s one of the questions Rudolph asked during his sermon. No one in his audience complained. I wouldn’t complain. I pass a Korean Christian Church every time I drive to the Meridian Public Library a few miles from my home. Often Christians who have a particular ethnic, national, and linguistic commonality will form churches on those platforms. I suppose I’d be welcome at the Korean church if I chose to go one Sunday, but likely I’d feel out-of-place since I don’t speak Korean and am not familiar with their cultural and ethnic practices. For the Koreans present however, it would be “home.”

Is it OK to have a Messianic Jewish congregation that has a mission specific to the local Jewish population? That’s just a bit more dicey, at least from the point of view of some Christians. I’ve attended the Reform/Conservative synagogue in my community and I wasn’t the only Gentile present (I suspect I wasn’t the only Jesus-believer present, but that’s beside the point), but I never lost the sense that this was a Jewish community. Nor would I, even in some moment of insanity, demand that the Rabbi be “inclusive” and adapt the synagogue to be more “Gentile-friendly.” In fact, that particular synagogue is already pretty inclusive, but as I said, it’s still Jewish.

Even the local Chabad synagogue will accept Gentiles, typically those who are married to Jews, although I’ve known some Christian Gentiles who have attended a number of the Rabbi’s classes. He’s OK with this on the principle of peace within the community, as long as the Gentiles don’t try to proselytize the Jews present.

But Messianic Judaism is unique in that it professes a faith in Yeshua, in Jesus of Nazareth as the Messiah, a faith that is accessible to Jew and Gentile alike. Should Tikvat Israel’s mission be aimed generically at all human beings in the Richmond, Virginia area? Is it racism or bigotry to reach out only to the Jewish people in the vicinity? Is it racism or bigotry for the Korean Church in Meridian, Idaho to reach out only to the larger Korean community? Can the Korean church offer an environment that specifically meets the needs of the larger Korean community in a way that other churches could not?

No, it’s not racism and bigotry and yes, the Korean church can offer a specific and specialized environment that’s particularly friendly and adapted to Koreans. So it is with Jewish congregations, including Messianic Jewish congregations.

david_rudolphRudolph made a large number of what I considered convincing arguments about why it was OK for his congregation Tikvat Israel, to have a mission specific to the Jews in and around Richmond. For one thing, many Jews traditionally don’t feel comfortable in normative Christian churches, particularly those believing Jews who also practice Judaism as Jews, which many Christians don’t understand and which some Christians find offensive.

A Messianic Jewish congregation makes sense for Jews who are believers and who are observant Jews. Rudolph didn’t fail to acknowledge the Gentiles who attend Tikvat Israel as Gentiles who love the Jewish people and who desire to come alongside Messianic Jews within a Jewish context. Rudolph further said that if Gentile Christianity in general over the last nearly two-thousand years, had loved the Jewish people the way that the Gentiles in Tikvat Israel love the Jewish people, Jewish people wouldn’t have learned to be afraid of Christians and Church.

From an article Rudolph wrote, I know he believes in unity between believing Jews and Gentiles within a Messianic context and indeed, that believing Jews and Gentiles are interdependent. Based on many of the writings of the staff and contributors of the Messianic ministry First Fruits of Zion (FFOZ), I have experienced and commented on that interdependence.

I performed a wider search and came across a larger listing of Rabbi David Rudolph’s sermons including one called “We Need Each Other” (on the “Sermons” page, scroll down until you see a heading called “Unity”).

Rudolph’s sermon was focused on the following piece of scripture:

…by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace…

Ephesians 2:15 (NASB)

By odd coincidence, in reviewing some commentary by Pastor John MacArthur, I came across the following statement which seems to apply to the current circumstance:

Because the Bible would never tolerate a Jewish church and a Gentile church.That is the one thing that the Apostle Paul spent the last months of his ministry trying to resolve,trying to get those two together; and when he wrote Ephesians, he said, “The middle wall is…what?…broken down and they two have become one new man.” And my own belief is that it is ludicrous to have a Messianic Jewish temple, as much as it would be to have announced out here that this is the Grace Community Gentile church. Now, how do you think that would sit with Jewish people? They would say one thing. They’re anti-Semitic. See? There’s no reason for that.

Rudolph quoted well-known American biblical scholar Harold Hoehner as saying something similar (I’m copying this quote from an audio recording, so the accuracy of the quote here is only as good as my notes):

Paul referred to a whole new race that is raceless. Not Jewish or Gentile, but a body of Christians who make up the Church.

This is much like how MacArthur and my own Pastor see Ephesians 2 in particular and the identity of “the Church” in general.

0 RInterestingly enough, Rudolph once had a very lengthy conversation with Dr. Hoehner on Ephesians 2:15, and it should be noted here that Rudolph referred to Hoehner in very complementary ways and called him a “man of God.”

Rudolph suggested alternative ways to read this passage. I won’t go into all the details. You can listen to the twenty-five minute sermon yourself, since I provided the link. Briefly though, Rudolph felt that what was torn down was a specific set of ordinances that inhibited Jews from associating with Gentiles, particularly in relation to the Temple.

However, Rudolph emphasized that the body of Messiah is a single body made up of Jewish and Gentile members who remain Jewish and Gentile, much as how Paul described the Messianic body in Ephesians 5:21-33 and referenced Genesis 2:24 where one man and one woman both became “one flesh” and yet remained distinctly one man and one woman. The married “one flesh” does not delete or replace the man and woman any more than the body of Messiah, “the Church” replaces or deletes the identities or uniqueness of the Jews and Gentiles in the body.

We become what in Hebrew is called (forgive my faulty transliteration) “Besar Echad,” one flesh, a composite unity.

At the end of his sermon (and I’m skipping over quite a bit of content), Rudolph asked how Tikvat Israel’s “twoness” and “oneness” is expressed. The “twoness” is what you’d expect if you have any sort of familiarity with the more “conservative” forms of Messianic Judaism. Jewish people in Messianic Judaism and specifically at Tikvat Israel, should remain Jewish and not assimilate into Gentile Christianity. In fact, they should endeavor to become even more observant as Jews. The Gentiles in the congregation should not try to pretend to be Jewish but to come alongside their Jewish co-participants, and support and love the Jewish people and Israel.

The “oneness” exists most obviously at the “macro” level or the overarching expression of Messianic Judaism, but it can also be observed on the “micro” level of the Tikvat Israel community. In that community you have two peoples who are of one mind and one spirit, all working together to build a community for Yeshua with a mission to reach out to the larger Jewish community. To the degree that there are Gentiles present, then it should be obvious that Gentiles are also reached by and respond to this mission, but that is part of the interdependence of Jews and Gentiles within the Messianic body.

To understand the concept of Jewish/Gentile interdependence within the Messianic Jewish community, see my commentary on articles appearing in Rudolph’s and Willitts’ book. The relevant reviews are An Exercise in Wholeness and Interdependence or Collapse.

Rudolph summed up the point of his sermon with the four words of its title: We Need Each Other. The congregation of Jews and Gentiles broke out in spontaneous applause.

I don’t find anything bigoted, racist, or exclusionary about how David Rudolph describes Tikvat Israel. I do understand why Messianic Judaism needs to reach out primarily or even exclusively to the larger Jewish population. Reading the sermons of John MacArthur makes me appreciate how “dangerous” and even “hostile” many Christian venues are to Jewish believers who have chosen not to assimilate into a Gentile Christian lifestyle but who continue to be a part of the larger Jewish community, a part of national Israel, and to be loyal to their covenant connection to Hashem and Moshiach through the observance of the mitzvot.

jewish-davening-by-waterI’ve seen how important it is for my wife to be a part of the local Jewish community, especially since she was not raised in an observant Jewish home. It’s taken a lot of courage and struggle for her to even walk through the doors of a synagogue let alone become a functioning member. This is something that most Christians would never understand but something Jewish people comprehend all too well.

Here’s something else:

Many non-Jews, and increasingly many Jews as well, find Judaism’s stress on endogamy to be racist. That’s nonsense. Membership in the Jewish people is open to any human being who is willing to take on the same commitment as those who stood at Sinai. Judaism does not sanctify gene pools but rather commitment to a mission.

One need not be Jewish to serve God. Judaism is unique among major monotheistic religions in not viewing eternal reward as contingent on becoming Jewish. Yet Jews have always believed that they were chosen for a unique mission.

-Jonathan Rosenblum
“Yair Netanyahu and His Non-Jewish Girlfriend”
Aish.com

Most non-Jews are unconscious of the critical mission required to maintain the tiny population of Jews worldwide rather than let the Jewish people fall into extinction due to assimilation. This is an even more vital and difficult mission in the Messianic Jewish movement with its continual struggle to maintain Jewish distinctiveness in the face of overwhelming Christian (including Gentile Hebrew Roots) pressure to either make Messianic groups more “Gentile-friendly” by de-emphasizing Jewish identity or by demanding that all Jewish identity also belongs to the “Messianic Gentile.” While Rosenblum is unlikely to be Messianic, his assessment of the needs of the Jewish community is spot on and applies very well to Rabbi Rudolph’s mission and message.

While I expect men like MacArthur to be relatively “clueless” to this process, many Gentile Hebrew Roots practitioners, even if they have some familiarity with their local Jewish communities, operate on the same belief that, to use MacArthur’s words, “the Bible would never tolerate a Jewish church and a Gentile church.” Both Fundamentalist Christianity and Gentile Hebrew Roots (yes, I know I’m generalizing) demand the elimination of Jewish uniqueness either by forming “one church/congregation” of one homogenous “non-racial” group, or they play the “racism” card. There can be no “twoness” only “oneness,” no matter what the cost to the continued distinctiveness and even the continued existence of the Jewish people.

I’m sorry if something Rudolph said in a sermon seems distasteful to some non-Jewish (and even a few Jewish) people. Rudolph says he wants to do what Paul tried to do; break down specific barriers that prevent Jewish and Gentile fellowship within the body of Messiah, but all the while, first going to the Jew because of the covenant connection between Hashem and the Jewish people, and only afterward, also going to the Gentile with the good news of the Messiah, that all human beings can be reconciled to God without surrendering their nationality or identity, which includes Jewish nationality and identity, as well as what each of us possesses as people of the nations who are called by His Name.

Read more in Oneness, Twoness, and Three Converts.

Being Jewish is a Gift

jewish-t-shirtMy great grandparents were born in New York. At the end of a high school Holocaust memorial assembly, students were asked to file out quietly in the following order: those who had parents who were Holocaust survivors, those who had grandparents who were survivors, and finally those who had great grandparents who were survivors. I remained sitting with three other students in the empty auditorium. We looked at each other across rows of empty seats, and I felt shock ripple through me. I didn’t know that most of my classmates’ grandparents were survivors.

On the stage the American flag rippled in the dim spotlights alongside the Israeli flag, and I thought about the refuge that this country has been for so many Jews. My grandmother used to tell the Santa Claus who offered us candy canes at the mall: “No thank you. We’re Jewish so we celebrate Hanukkah. But happy holidays!” I’ll never forget the way her green eyes lit up with her fiery pride for Judaism. As her granddaughter, I grew up believing that being Jewish was a gift…

-Sara Debbie Gutfreund
“Swastikas in New York”
Aish.com

“…being Jewish was a gift.”

I never really thought of it that way before. Being Jewish is precious. There aren’t that many Jewish people relative to the world-wide population, and usually when something is rare, it’s valuable.

Jewish people are survivors, not just of the Holocaust, but of the world. Look at Jewish history going back thousands of years and you’ll almost always find that someone is trying to kill them. Look at ancient, Biblical history. Israelites co-existed in a world with Canaanites, Hittites, Moabites, and a lot of other “ties.” Are any of those other nations or people groups still around?

No. Only the descendants of the Israelites, the Jewish people.

They even continued to exist when they were evicted from their national homeland nearly two-thousand years ago. Who’d have thought that when the Roman empire crushed ancient Israel under its boot, that homeland would be resurrected again in 1948? Who knew that after over six decades, this tiny nation in the middle east would not only continue, but thrive and be an innovator in technology and other industries? Who knew?

Being Jewish is a gift.

Which brings me to Christianity, Hebrew Roots, and Messianic Judaism, all movements that are loosely connected by a mutual worship of the God of Israel and discipleship under the King of Israel and Messiah.

The vast majority of Jews would disagree with the last part of my statement. I understand that. But there are a very tiny minority of halachically Jewish people who have recognized that the man called “Jesus Christ” in the Church is also Yeshua HaMoshiach, Son of David, Anointed One of Hashem.

Of those Jewish people, probably most of them are assimilated into the traditional Christian church and live mostly or completely like their Gentile counterparts, foregoing most or all of the mitzvot that would otherwise identify them as observant Jews.

The “gift” of Judaism is recognized by some Gentile Christians in the Church, prompting them to leave their usual world of pulpits and pews and to join some variation on a Hebrew Roots or Jewish Roots congregation. These groups typically attempt to incorporate some form of modern, Jewish synagogue worship into their Sabbath meetings, spend more time in the Tanakh (Old Testament) than the Apostolic Scriptures, and some even tend to elevate the Torah or the Five Books of Moses, above their former devotion to Christ. They see Judaism as a gift too, tempting some of them to convert.

It’s a confusing world.

churchesAlmost all the Jewish people I know in Messianic Judaism have a previous experience in a traditional Church. Almost all of them are intermarried to a non-Jew. Many of these families live observant Jewish lives, but a few are split, with the Jewish spouse (and perhaps kids) attending a Shabbat service at a Messianic or traditional synagogue and the Christian spouse going to church.

It’s a confusing world.

Does attraction to or involvement in Jewish/Hebrew Roots and/or Messianic Judaism lead to apostasy? Or, for that matter, does such involvement increase the risk of apostasy?

I have no data to draw from. I don’t know if as many, more, or fewer people in the Church (big “C”) leave the faith altogether than people in Jewish/Hebrew Roots and Messianic Judaism. I only have anecdotal information only. Whispers in the dark. Rumors of this family and that who left the worship of Yeshua and converted to Judaism or, if halachically Jewish, returned to an observant Jewish life.

I can say that the temptation is there. I remember my own involvement in Hebrew Roots back in the day. It’s easy to be persuaded that the ritual, the prayer service, the Torah service, donning a tallit, laying tefillin, relating to the Judaism of our ancient faith leads to a closer walk with God. It can generate an enormous pull. Of course, with my wife being Jewish, the thought of conversion was additionally fueled, but that was many years ago. I even toyed with the idea of suggesting to my wife that we make aliyah.

But that seems like another life.

Don’t seek Christianity and don’t seek Judaism. Seek an authentic encounter with God.

That’s one of the best pieces of advice I’ve ever received and it cuts to the heart of the problem. Who the heck are we anyway, Jew and Gentile, in the body of Messiah?

There are a lot of writers in the Messianic Jewish space who write about distinctiveness between Jews and Gentiles in the faith, about the obligations to the Torah and how they are applied differently, radically differently to Jewish members and Gentile members. Men like Mark Kinzer, Stuart Dauermann, and David Rudolph write periodically or even regularly about the drive, the need, the absolute requirement for Jews in Messianic Judaism to see all other Jewish people and national Israel as not them, but us.

In other words, Messianic Jews are Jews first and Messianics second. I think that’s what Dr. Dauermann’s statement means. But that statement, while it repairs many an old wound, creates other problems.

How do you balance Jewishness and Judaism against a faith that in any real sense, hasn’t been Jewish (for the most part) in nearly twenty centuries? The very word “Christian” immediately screams “GOY!” in the ears of any Jewish person.

jewish-repentanceBeing Jewish is a gift.

Yeah, I get it. And if a Jewish person comes to faith in Jesus…excuse me, Yeshua, then do they throw away that gift?

I know a few Jewish people in my church. At least one of them has a passing relationship with the larger Jewish community in my little corner of Southwest Idaho, but she’s actually Christian through and through. Did these Jewish Christians throw away that gift?

I know that Kinzer, Dauermann, Rudolph, and other Jewish scholars and writers are choosing to see being Jewish as a gift that being Messianic does not require to be returned to sender. The apostle Paul was Jewish, proud of his heritage as a Pharisee, circumcised on the eighth day, zealous for the Torah. He worked closely with many Gentile disciples, established Gentile congregations among Romans and Greeks in the Diaspora, was aided, shielded, and supported by the Goyishe believers for decades.

If any man had the opportunity to leave Judaism, assimilate into Gentile “Christianity,” and “go native” among the Greeks, it’s Paul.

And he didn’t (I’ll get a lot of pushback from both Christians and Jews on that one).

I’ve gotten just tons and tons of advice since the most recent apostasy scandal hit the Hebrew Roots and Messianic section of the blogosphere. Most of it basically says, “Keep your eyes on Jesus.”

I sometimes wonder where God went, that is, God the Father, the one Jesus could do nothing without, the one who Jesus watched and imitated perfectly, the one Jesus told his disciples to pray to. Jesus said “no one comes to the Father except through me,” but he didn’t say the Father was replaced by the Son. Shouldn’t I be looking at the Son because opening his door, reveals the Father?

Being Jewish is a gift.

jewish-christianAnd there’s a terrible crisis in the Jewish world today. Jews are turning their back on being Jewish and practicing any form of Judaism in droves. Jews in this country are assimilating into Christianity, other religions, or secular atheism at a tremendous rate.

Jewish children are no longer receiving even the most basic Jewish education. They grow up in communities that do not have children knowing that their parents, grandparents, or great-grandparents are Holocaust survivors.

I’m not Jewish so I can only imagine this. If you are passionately, religiously, ethically Jewish and also passionately and religiously a devoted disciple of the Messiah who the Church calls “Christ,” then you must feel powerfully torn in two directions.

Except…

…except if devotion to Moshiach was originally Jewish and considered a valid Jewish religious stream in the days right before and then after the destruction of the Second Temple, why can’t it be just as Jewish today? Why do there have to be two opposing directions for a Messianic Jew? Why isn’t it the same direction, another stream of Judaism among many streams of Judaism?

I know…two thousand years of anti-Semitic Christian church history has severely tainted those waters.

For a Messianic Jew, faith is an unavoidable tightrope walk. For non-Jews associated with Messianic Judaism or Hebrew Roots, the draw is there, but it’s different. We weren’t born into the covenant that every Jew who ever existed was born into. We don’t have the same spiritual connection that is infused into our blood, our flesh, our bones, our very DNA. For Jews who turn their back on the covenant of Sinai, I believe there will be an accounting one day.

We from among the nations are not called to that covenant, but we are called to God through the Messiah, through a faith that righteous Abraham demonstrated. Yeshua is the doorway but we must remember that Messiah, not Judaism, not Jewish practice, not Jewish identity, is the key to being reconciled to God. That was Paul’s entire point when he wrote his famous letter to the Galatians.

Being Jewish or not being Jewish doesn’t justify one before God. Faith justifies. However faith and justification doesn’t erase who we are. Men are still men, women are still women, Jews are still Jews, Gentiles are still Gentiles.

Being Jewish is a gift and most of us don’t receive that gift. A few Gentiles become Jewish by choice under the authority of the proper Rabbinic court, but born-Jewish, conversion to Jewish, or born something else, if we turn away from our sins and turn toward God, we must do so as who we are, knowing that our identity doesn’t justify, only faith in God through Messiah does.

prophetic_return1Being Jewish is a gift and I defend those Jews who believe their gift and their identity is being threatened by Christianity, by Gentiles who suffer from identity confusion, or by anything else linked to our religious streams and even how we search for God. I’m not Jewish but I understand that God chose the Jewish people from all of humanity for a special purpose, and as a Christian, I have a unique responsibility to cherish and uphold their purpose and their role, because only through the blessings of the covenants God made with the Jewish people do I have access to God at all.

But…

…but, that purpose and that role isn’t the end of all things. Being Jewish does not grant exclusive rights to enter the presence of God or a place in the world to come. God will do what God will do, but it is only the faith of Abraham that grants anyone righteousness before a righteous God. In that, Messiah is the gift, and he is a gift everyone may receive, to the Jew first and even to the Gentile.