Bible Study Lessons
The following bible study lessons are available:
The Church and Israel
I The Church
We believe that the Church is universal and that it is manifested locally through companies of Christ followers, meeting together as the "Bride of Christ."
A. definition: church
A group of Christians; church is a biblical word for “assembly.” It can mean any of the following:
(1) All Christians, living and dead. (See saints.)
(2) All Christians living in the world.
(3) One of the large divisions or denominations of Christianity, such as the Eastern Orthodox Church, Methodist Church, or Roman Catholic Church.
(4) An individual congregation of Christians meeting in one building; also the building itself.
B. Biblical understanding
1. the people
In Christian theology, translating the Koine word ecclesia in the New Testament. Also known as the "capital C" Church or the "wider church". Ecclesia was a word meaning "gathering of the called out ones" (or on today's terms "church") in many contexts in Ancient Greek, giving rise to many derivatives (e.g. Spanish iglesia, "church"), and can refer to
a. An assembly of Christian believers who worship together
b. The Body of Christ composed of Jesus and all Christians, living and dead, in this sense used in the Nicene and Apostles' Creeds,
2. the place
The architecture of Christian worship space grew out of the regular meetings of the followers of Christianity in private houses (see 1 Cor. 16:19; Col. 4:15; Phm. 1:2) and synagogues (Acts 18:4), and occasionally in catacombs when necessary. When either the size of the community outgrew the space or the complexity of the uses of the space outpaced the architectural adaptation of houses, buildings began to be built specifically for worship. This became much more feasible and common when Constantine stopped the Roman persecution of Christians by issuing the Edict of Milan in 313. Whether this is a scriptural example to be followed or man's own deviation from early example is questionable.
II Jewish view of Israel
Gen 12:1Now the LORD said to Abram, "Go forth from your country, And from your relatives And from your father's house, To the land which I will show you;
Gen 12:2And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing;
Gen 12:3And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed."
A. The Abrahamic Covenant (Gen 12:1-3)
1. The People of Israel
2. The Land of Israel
3. The Blessing (Messiah) from Israel
1. The People
a. Abraham to Moses - The Patriarchs
b. Joshua to Jesus - The Prophets
c. Jesus to John - The Disciples
2. The Land
a. The Promise - 12 Tribes
b. The Pollution - 2 Kingdoms split
c. The Pull-out - The Diaspora
3. The Messiah
a. The Hope - The Plan
b. The Covenant - The Promise
c. The Arrival - The Person
1. The People - Israel
a. Abraham to Jacob - The Patriarchs - sign Circumcision
Gen 17:10"This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised.
Gen 17:11"And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.
Gen 32:27So he said to him, "What is your name?" And he said, "Jacob."
Gen 32:28He said, "Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed."
Gen 3:15 (Adamic seed)
Gen 4:1 (Seth branch)
-Seth to Noah
Gen 9:26 (Shem's branch)
-Shem to Abraham
Gen 13:5 (Abrahamic branch)
-Ishmael
-Isaac
Gen 17:19 (Isaac's branch)
-Essau
-Jacob
Gen 35;11 (Jacob's branch) - 12 tribes
B Mosaic Covenant (Ex 19:1-24) sign Sabbath – rules of the Community
1. revealing voice Ex 19:5 "Now then, if you do indeed obey my voice and keep my covenant, then you shall be my own possession among all the peoples for all the earth is mine
2. responsibility voice : Ex 19:8 "All that the Lord has spoken we will do"
The 10 Commandments Exodus 20:1-17
1). No other gods
2). No graven images (idols)
3). Don’t take the Lord’s name in vain
4). Keep Sabbath holy (cf. Ex 16:23)
5). Honor father and mother
6). Shalt not kill
7). Shalt not commit adultery
8). Shalt not steal
9). Shalt not bear false witness
10). Shalt not covet
The Law (Exodus 20-Deut.)
The law was more than just the 10 commandments. The law can be broken into 3 parts: The Moral Law, Civil Law and Ceremonial Law.
Moral Law- was the 10 commandments
Civil Law- pertained to rules of property, slavery, inheritance, marriag and other civil details.
Ceremonial Law- pertained to the ordinances of the Tabernacle and sacrifices.
3. ratifying voice: Ex 24:6-8 "So. Moses took the blood and sprinkled it on the people, and said behold the blood of the covenant, which the Lord has made with you in accordance with all these words
2. The Land - Israel
A. The Palestinian Covenant sign Jews living in the Land
a. The Promise
-Gen 12, Deut 29
1). God promised to give the land of Canaan to Abraham (Gen. 12:6-7; 13:14-18; 15:7,18) along with everything from the "river of Egypt unto the great river, the river Euphrates".
2). This extends from the Nile to the Euphrates surrounding the Jordan River. This is an area of approximately 300,000 square miles.
3). This was prime land as it connects 3 continents (Europe, Asia & Africa).
b. The Practical - 12 Tribes
***Map of exodus
*** Map of 12 tribes
3. The Messiah
A. Davidic Covenant - sign the Son
II Sam 7:12-17 (Davidic covenant)
Mathhew 1:1
a. The Plan
Gen 3:15
b. The Messianic Hope
Gen 4:1 Man Child
Gen 5:29 Rest from curse
Gen 12:1-3 Your seed will Bless
Gen 49:8-10 Judah will be King
II Sam 7:12-17 David is King forever
B. The New Covenant (Jer 31:31/Heb 8:8) sign written on Hearts
"Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
III The Church through Jewish eyes
A. What Church believes
1. We believe that the Church is invisible and universal compased of the redeemed of all ages, we believe the church is manifested locally and visibly through companies of believers in Christ, voluntarily joined together meeting together as the "Bride of Christ at stated times for worship, to observe the ordinances (Acts 2:46, 47, 20:7, I Cor 16:2; Acts 6:1-6; 14:23); (Exd 19:5)
'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine;
2. That it is the duty of the Church to give the Gospel as a witness to all men (Matthew 28:18-20; Acts 1:8); (Exd 19:6)
and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel.
3. To build itself up in the most holy faith (Jude 20, 21; Eph 4:11-12, 16; Acts 20:32); (Num 15:39)
"It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot,so that you may remember to do all My commandments and be holy to your God
4. And to Glorify God
(I Peter 4:11)
I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.
B. What Scripture says – Grafted into the Olive Tree
Rom 11:11I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation {has come} to the Gentiles, to make them jealous.
Rom 11:12Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be!
Rom 11:13But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry,
Rom 11:14if somehow I might move to jealousy my fellow countrymen and save some of them.
Rom 11:15For if their rejection is the reconciliation of the world, what will {their} acceptance be but life from the dead?
Rom 11:16If the first piece {of dough} is holy, the lump is also; and if the root is holy, the branches are too.
Rom 11:17But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree,
Rom 11:18do not be arrogant toward the branches; but if you are arrogant, {remember that} it is not you who supports the root, but the root {supports} you.
Rom 11:19You will say then, "Branches were broken off so that I might be grafted in."
Rom 11:20Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear;
Rom 11:21for if God did not spare the natural branches, He will not spare you, either.
Rom 11:22Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off.
Rom 11:23And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.
Rom 11:24For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural {branches} be grafted into their own olive tree?
Rom 11:25For I do not want you, brethren, to be uninformed of this mystery--so that you will not be wise in your own estimation--that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;
Rom 11:26and so all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB."
C. The Church & Israel
1. Covenantalists
2. Dispensationalists
3. Dual-Covenantalists
4. Messianic Jews
1. Covenant Theology
(also known as Covenantalism or Federal theology or Federalism) is a conceptual overview and interpretive framework for understanding the overall flow of the Bible. Covenantalism uses the theological concept of "Covenant" as an organizing principle for Christian theology and it views the history of mankind's redemption from sin under the framework of three over-arching theological covenants:
the Covenant of Redemption
the Covenant of Works
the Covenant of Grace
The Covenant of Redemption, is the agreement beyond time and within the Godhead that the Father would appoint the Son Jesus Christ to live a perfectly acceptable substitutionary life and die an undeserved death on behalf of, and as a covenantal representative for, those who would sin but would trust in Christ as their covenantal substitutionary representative.
The Covenant of Works, was made in the Garden of Eden between God and Adam who ultimately represented all mankind in a covenantal sense. (Romans 5:12-21) It promised life for obedience and death for disobedience. Adam and ultimately all mankind failed to live as God intended and stood condemned. Adam disobeyed God and broke the covenant, and so the Covenant of Grace was made between God and all of mankind.
The Covenant of Grace, promised eternal blessing for all people for trusting in the successive promises of God and ultimately for accepting Christ as a substitutionary covenantal representative. It is the historical expression of the eternal covenant of redemption and covenant theologians see Gen 3:15 as the historical beachhead for the covenant of grace.
The Covenant of Grace became the basis for all future covenants that God made with mankind such as with Noah (Gen 6, 9), with Abraham (Gen 12, 15, 17), with Moses (Ex 19-24), with David (2 Sam 7), and finally in the New Covenant fulfilled and founded in Christ. These individual covenants are called the "biblical covenants" because they are explicitly described in the Bible. Under the Covenantal overview of the Bible, submission to God's rule and living in accordance with his moral law (expressed concisely in the Ten Commandments) is a response to grace - never something which can earn God's acceptance (legalism). Even in his giving of the Ten Commandments, God introduces his law by reminding the Israelites that he is the one who brought them out of slavery in Egypt (grace).
Covenant theology is a prominent feature in Protestant theology, especially in churches holding a reformed view of theology such as the Reformed churches and some Presbyterian churches and, in different forms, some Methodist churches and in some Baptist churches
The covenant promise itself, "I will be your God," is an unconditional undertaking on God's part to be "for us" (Rom. 8:31), "on our side" (Ps. 124:1-5), using all his resources for the furthering of the ultimate good of those ("us") to whom he thus pledges himself. "I will take you as my own people, and I will be your God" (Ex. 6:7), the covenant promise constantly repeated throughout both testaments (Gen. 17:6-8; Ex. 20:2, 29:45 f.;Lev. 11:45; Jer. 32:38; Ezk. 11:20, 34:30 f., 36:28; 2 Cor. 6:16-18; Rev. 21:2 f.; etc.), may fairly be called the pantechnicon promise, inasmuch as every particular promise that God makes is packed into it
It is also momentously significant that when in Galatians Paul tells Gentiles that their faith in Christ, as such, has already made them inheritors of all that was promised to Abraham, he makes the point by declaring that in union with Christ, as those who by baptism have "put on" the Christ in whom they have trusted so as to become his own people, they are now the seed of Abraham with whom God has made his covenant for all time (Gal. 3) . . .
Gal 3:7Therefore, be sure that it is those who are of faith who are sons of Abraham.
Gal 3:8The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, {saying,} "ALL THE NATIONS WILL BE BLESSED IN YOU."
Gal 3:9So then those who are of faith are blessed with Abraham, the believer
the covenant that brings liberty from law as a supposed system of salvation and full fellowship for ever with God above (Gal. 4:24-3 1).
2. How they view Israel
a. The Church has become "Spiritual Israel."
b. Gentiles are heirs to the Abrahamic Covenant (Gal 3:8-9; Eph 2:11ff; Rom 4:1-13; Rev 5:9).
c. Acknowledges the redemptive-historical hermeneutic.
d. Calvinistic in soteriology.
e. The Old Testament does have prophecies of the Church age (Jer 31:31-34; cf. Heb 8).
f. God's main purpose in history is Christ and His Church (elect throughout all ages).
g. Everyone ever saved is saved by grace alone, through faith alone, in Christ alone (Rom 4).
h. Christ offered a spiritual kingdom to ethnic Israel but was rejected. Spiritual Israel however accepted and continues to accept the kingdom.
3. How they view covenants
1. The Abrahamic Covenant, found in Genesis chapter 15.
2. The Mosaic Covenant, found in Exodus chapters 19 through 24.
3. The Palestinian Covenant -- an unconditional covenant enlarging upon the Abrahamic Covenant promising the seed of Abraham eternal possession in the land (Deuteronomy 30:1-10), and
4. The Davidic Covenant, found in 2 Samuel chapter 7 establishing David and his lineage as the rightful kings of Israel and Judah and extending the covenant of Abraham to David's lineage.
5. The New Covenant, predicted by the prophet Jeremiah in the eponymous book, chapter 31, and connected with Jesus at the Last Supper where he says that the cup is "the New Covenant in [his] blood"
a. The Lord's Supper
The Lord's supper instituted by Jesus was a replacement for the Jewish Passover festival. As such, it should be celebrated in much the same way - as a symbolic participation in God's act of salvation. In the Old Testament the Jews celebrated God's rescue from slavery in Egypt, with lamb's blood painted on their doors to protect them from God's wrath. In the New Testament, this directly refers to a celebration of God's rescue of the church from their lives of sin, with the blood of Jesus acting as the means by which God's New Covenant people are able to be rescued from God's wrath.
b. Baptism
Baptism is considered by Covenant Theologians as the visible sign of entrance into the New Covenant and therefore may be administered individually to new believers making a public profession of faith. Paedobaptists further believe this extends corporately to the households of believers which typically would include children, or individually to children or infants of believing parents (see Infant baptism). In this view, baptism is thus seen as the functional replacement and sacramental equivalent of the Abrahamic rite of circumcision and symbolizes the internal cleansing from sin, among other things.
Credobaptist Covenant Theologians (such as the Baptist John Gill) hold that baptism is only for those who can understand and profess their faith, and they argue that the regulative principle of worship, which many paedobaptists also advocate and which states that elements of worship (including baptism) must be based on explicit commands of Scripture, is violated by infant baptism. Furthermore, because the New Covenant is described in Jeremiah 31:31-34 as a time when all who were members of it would have the law written on their hearts and would know God,
2. Dispensationalism
is a conceptual overview and interpretive framework for understanding the overall flow of the Bible. As a branch of Christian theology, it teaches biblical history as a number of successive economies or administrations under God known as "dispensations" and emphasizes the continuity of the Old Testament covenants God made with His chosen people through Abraham, Moses and King David. Dispensationalist Christian eschatology emphasizes a premillennial futurist view of prophecy of the "end times" and a pretribulation view of the rapture (although recently this pretribulation rapture has been questioned by some and there is no "official" dispensational view).
Dispensationalism stands in contrast to Covenant Theology in understanding the Bible. Regarding the theological status of modern Jewish people, dispensationalism rejects supersessionism (also referred to as Replacement Theology); hence many dispensationalists believe in restorationism.
Dispensationalism seeks to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible.
the dispensation of innocence (Gen 1:1–3:7), prior to Adam's fall,
of conscience (Gen 3:8–8:22), Adam to Noah,
of government (Gen 9:1–11:32), Noah to Abraham,
of patriarchal rule (Gen 12:1–Exod 19:25), Abraham to Moses,
of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
of grace (Acts 2:4–Rev 20:3 – except for Hyperdispensationalists), the current church age, and
of a literal, earthly 1,000-year Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6).
Each dispensation is said to represent a different way in which God deals with man, often a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."
The four basic tenets
In addition to these seven dispensations, the real theological significance can be seen in four basic tenent which underlie classic dispensational teaching. Dispensationalism maintains:
1. A radical distinction between Israel and the present Body of Christ; that is, there are two peoples of God with two different destinies, earthly Israel (teaching the law and the Gospel of the Kingdom) and the heavenly Body of Christ (teaching the Gospel of the Grace of God).
2. A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas.[1]
3. The view that the Body of Christ and the Dispensation of Grace is a parenthesis in God's plan which was not foreseen by the Old Testament. The idea of the parenthesis does not indicate a failure in God's plan, but claims the "church" was not anticipated (or in view) in the prophecies of the Old Testament (this is why it is referred to as the "mystery" in Paul's Epistles).
4. A distinction between the Rapture and the Second Coming of Christ; that is, the rapture of the church at Christ's coming "in the air" (1 Thess 4:17) precedes the "official" second coming by seven years of tribulation.
3. Dual Covenant Theology
Dual-covenant theology is a belief which teaches that Jews will go to Heaven automatically, because of the covenant between Abraham and God expressed in the Old Testament, whereas Gentiles of all ethnicities must convert to Christianity.
Liberal and mainline Christian groups generally believe that Jews, as God's chosen people, will be saved according to God's covenants with them, as explained in the Hebrew Scriptures (Old Testament). There is no need for them to accept Jesus Christ. Thus they view attempts by conservative Christians to evangelize Jews is a wasted effort, and insulting to Judaism.
Many Christian and Jewish groups accept a teaching today, first taught by Franz Rosenzweig earlier this century, that there are two separate but equal covenants or ways to God. The New Testament rejects this, asserting that the gospel of Jesus Christ is for all people. The apostle Paul summarized this in his letter to the Romans: “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Rom. 1:16).
This image conveys an idea of what Paul was experiencing as he wrote to the church in Rome. In an extremely personal and moving section, he spoke of his fellow Israelites, the Jewish people, in these words: “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel...Brothers, my heart’s desire and prayer to God for the Israelites is that they may be saved” (Rom. 9:2–4; 10:1).
4. Messianic Jews
A. Jewish Christians
B. Messianic Judaism
A. Jewish Christians
Jewish Christians (sometimes called also "Hebrew Christians" or "Christian Jews", but see below for differences) is a term which can have two meanings, an historical one and a contemporary one. Both meanings are given below.
1. History of Jewish Christianity
The term "Early Jewish-Christians" is often used in discussing the Early History of Christianity. Yeshua, his Twelve Apostles, the Elders, his relatives, and all or essentially all of his early followers were Jewish or Jewish Proselytes. Hence the 3,000 converts on the Pentecost following the Crucifixion described in Acts of the Apostles 2 were all Jews and Proselytes. The history claimed further in Acts shows all converts to Christianity to have been non-Gentile prior to the discussion of the conversion of the Roman Centurion Cornelius by Peter in Acts 10, traditionally considered the first Gentile convert to Christianity. The major division in Christianity prior to that time was between Hellenistic and non-Hellenistic Jews or Koine Greek (Acts 6) and Aramaic (Acts 1:19) speakers. However, after the conversion of Cornelius and his acceptance as a Christian, there was now another group — Gentile Christians. Acts does not use the term "Jewish-Christians", rather those led by James the Just, Simon Peter, and John the Apostle, were called Nazarenes (Acts 24:5). Later groups, or perhaps the same group by different names, were the Ebionites and Elkasites.
2. The seperation from Judaism
At what point did Christians start thinking of themselves as separate from Judaism?
a. Christianity, in its earliest beginnings, is part of Judaism... it is a sect, among a number of varieties of Judaism in the Roman Empire. But it is also clear that at a certain point, they develop a consciousness which takes them outside of the social orb of Judaism. They're no longer part of the local Jewish community, they're a separate community, meeting in little household groups, all over the city. And, it's apparent, at least from the time of the Emperor Nero, that outsiders also view them as distinct. So that when Nero is looking for scapegoats upon whom to put blame for the fire in Rome in 64, he zeroes in on the Christians.
So, obviously they are recognized as a distinctive group. How did this happen? What is involved in their separation? The one thing I think we have to recognize is that it doesn't happen all at once. It does not happen in the same way in different places, nor does it happen at the same time. For example, as late as the 4th and 5th century, we have evidence of Christians still existing within Jewish communities, and we have evidence of members of Christian communities participating in Jewish festivals.
The preacher of Antioch and later of Constantinople, John Chrysostom, complains in a series of eight sermons to his congregation, that "you must stop going to the Synagogue, you must not think that the Synagogue is a holier place than our churches are." This clearly indicates that the break between Judaism and Christianity, even as late as the 4th century ... still is not absolute, is not permanent. Yet, on the other hand, we can see even in Paul's letters, which are the earliest literature we have from the early Christians, that the social separation in the communities he founded has already taken place. They're not meeting with the Jews. They're meeting in various households. So it's a varied change. It doesn't happen all at once and it doesn't happen in the same way, everywhere
b. The Church Fathers see themselves as seperate
Eusebius of Caesarea, in 325, blames the calamities which befell the Jewish nation on the Jews' role in the death of Jesus: "that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ. "
c. The Church officially separates from Israel
Constantine the Great, instituted several legislative measures concerning the Jews: they were forbidden to own Christian slaves or to circumcise their slaves. Conversion of Christians to Judaism was outlawed. Congregations for Jewish religious services were restricted. Constantine also supported the separation of the date of Easter from the Jewish Passover (see also Quartodecimanism), stating in his letter after the First Council of Nicaea:
"... it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. ... Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way." [9]
Theodoret's Ecclesiastical History records The Epistle of the Emperor Constantine, concerning the matters transacted at the Council, addressed to those Bishops who were not present:
"It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. ... Let us, then, have nothing in common with the Jews, who are our adversaries. ... Let us ... studiously avoiding all contact with that evil way. ... For how can they entertain right views on any point who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. ... lest your pure minds should appear to share in the customs of a people so utterly depraved. ...
Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. ... no single point in common with the perjury of the Jews."[10]
3. Modern Day "Jewish Christians"
today are persons who are ethnically Jewish but who have become part of a "mainstream" Christian group which is not predominantly based on an appeal to Jewish ethnicity or the Law of Moses. This term is used as a contrast to Messianic Jews, a majority of whom are ethnic Jews who have converted to a religion in which Christian belief (often of a very evangelical nature) is generally engrafted onto Jewish ritual which would, to outsiders at least, typically resemble Judaism more than Christianity.
4. Similar groups
There are important similarities and differences between "Jewish Christians" (or "Hebrew Christians") and "Messianic Jews". Jewish Christians identify themselves primarily as Christians. They are (mostly) members of Protestant and Catholic congregations, (usually) are not so strict about observing kosher or the Sabbath, and are (generally) assimilated culturally into the Christian mainstream, although they retain a strong sense of their Jewish identity which they, like Messianic Jews, strongly desire to pass on to their children. In Israel, there is a growing number of Orthodox Christians who are of Jewish descent and conduct their worship mostly in Hebrew.
Messianic Jews consider their primary identity to be "Jewish" and belief in Jesus to be the logical conclusion of their "Jewishness". They try to structure their worship according to Jewish norms, they circumcise their sons and (mostly) abstain from non-kosher foods, and (often) observe the Sabbath. Many (but by no means all) do not use the label "Christian" to describe themselves. The boundary between the two movements is blurred, but the differences between the two movements are such that it is not fair to treat them as one, any more than one would treat Baptists and Methodists as a single entity, for example.
B. Messianic Judaism:
The claims below describing Messianic Judaism as "Christianity mixed with Jewish culture and tradition" and avering dispensationalist beliefs widespread in Messianic Judaism, are disputed. Per Martin Waldman, Congregational Leader of Baruch HaShem Messianic Synagoguein Dallas, Texas, Dan Juster, Th.D., Executive Director of Tikkun Ministries International, Russ Resnick, General Secretary of the Union of Messianic Jewish Congregations, David H. Stern, Ph.D., author of Messianic Jewish Manifesto, The Complete Jewish Bible, and The Jewish New Testament Commentary, as well as many other Messianic Jewish leaders, "Christianity mixed with Jewish culture and tradition" is called Hebrew Christianity, with Messianic Judaism rejecting Dispensationalism and proclaiming Olive Tree Theology (as detailed in Stern's Messianic Jewish Manifesto).
1. The mainstream Messianic movement
The two largest Messianic organizations, the Messianic Jewish Alliance of America (MJAA) and the Union of Messianic Jewish Congregations (UMJC), accept from both Jewish and Christian sources anything they see as scripturally verifiable. The writings of theologians Dan Juster, and Paul Liberman two of the founders of the UMJC, and especially of David H. Stern have helped shape the direction of the mainstream of the Messianic Movement: Evangelical and Trinitarian in doctrine, but drawing heavily on Jewish sources to interpret the B'rit Chadasha (New Testament) as well as the Tanakh (Old Testament).
Messianic Jews consider their primary identity to be "Jewish" and belief in Jesus to be the logical conclusion of their "Jewishness". They try to structure their worship according to Jewish norms, they circumcise their sons and (mostly) abstain from non-kosher foods, and (often) observe the Sabbath. Many (but by no means all) do not use the label "Christian" to describe themselves. The boundary between the two movements is blurred, but the differences between the two movements are such that it is not fair to treat them as one, any more than one would treat Baptists and Methodists as a single entity, for example
The following practices are common among Messianic Congregations. They reflect an effort to express their faith in Jesus as messiah within Judaism.
a. MJAA
Messianic Judaism is a Biblically-based movement of people who, as committed Jews, believe in Yeshua (Jesus) as the Jewish Messiah of Israel of whom the Jewish Law and Prophets spoke.
To many this seems a glaring contradiction. Christians are Christians, Jews are decidedly not Christian. So goes the understanding that has prevailed through nearly two thousand years of history.
Messianic Jews call this a mistaken - and even anti-Scriptural - understanding. Historical and Biblical evidence demonstrates that following Yeshua was initially an entirely Jewish concept. Decades upon decades of persecution, division, and confused theology all contributed to the dichotomy between Jews and believers in Yeshua that many take for granted today
b. UMJC
"Messianic Judaism is a movement of Jewish congregations and congregation-like groupings committed to Yeshua the Messiah that embrace the covenantal responsibility of Jewish life and identity rooted in Torah, expressed in tradition, renewed and applied in the context of the New Covenant." - From the statement affirmed by the Delegates to the 23rd Annual UMJC Conference on July 31, 2002
2. Identity as Jews
Many Messianic Jews do not use the "Christian" label. Some make this choice because of its negative connotations to the Jewish community and some because they prefer to label themselves in a manner that reflects their Jewish identity. Still others reject this label because their worship, practices, and observances bear little resemblance to those of Christianity.
a. Menorah, Star of David, etc.
Messiancs display Menorahs and Stars of David rather than crosses.
b. Jewish clothing
Many wear kippot (Jewish head coverings), fringes on their clothing (tzitzit) and, during sabbath worship a tallit (prayer shawl). Generally, gentile Messianics do not wear at tallit or tzitzit.
c. Clergy
Clergy are generally called rabbis or teachers or "Congregational Leaders" rather than priests, ministers or Reverends. In some congregations with gentile co-leaders the gentile clergy are referred to as "pastor".
d. Biblical personages
Biblical personages are often referred to by their Hebrew names, e.g.:
Yeshua - Jesus
Yochanan - John
Sha'ul - Paul/Saul of Tarsis
Shimon Kefa - Simon Peter (Cefas)
Moshe - Moses
Miryam - Mary
e. Use of term "Christian"
Many Messianics do not refer to themselves as "Christian". Some make this choice because the term Christian has negative connotations to many in the Jewish community and some because they prefer to label themselves in a manner that reflects their Jewish identity. Still others reject this label because their worship, practices, and observances bear little resemblance to those of mainstream Christianity.
f. Congregation
Messianics call their places of worship congregations, ke-hi-lah (Hebrew for congregation), synagogues, shuls, or Beit Knesset rather than churches. Congregations allow Gentiles to join without Circumcision (see Acts 15), but the question of gentiles becoming Messianic Jews within/after joining Messianic Judaism is widely debated.
Some Messianic congregations scrupulously avoid many traditional Christian terms that evoke negative emotional reactions among Jews and substitute neutral terms, e.g., Christ (Messiah), church (congregation, ke-hi-lah, shul), Cross (tree, execution stake), crucifixion (death, execution), crucified (executed, put to death, nailed to the tree, hanged on a tree) Jesus (Yeshua), Old Testament (Tanakh), New Testament (Brit Chadasha), Trinity (triunity), Holy Spirit (Ruach HaKodesh), Jehovah (Hashem), gospel (good news), evangelize (tell the good news). Other congregations use both Christian and Messianic terminology in roughly equal amounts.
g. Scriptures
Instead of using the name "New Testament", many use the term "Apostolic Writings" or the Hebrew term Brit Chadasha (meaning "New Covenant").
h. Substitutes for Christian terminology viewed as objectionable
Some Messianic congregations scrupulously avoid many traditional Christian terms that often evoke strong negative emotional reactions among Jews and substitute neutral terms. Other congregations use both Christian and Messianic terminology in roughly equal amounts. These are common substitutions done for this reason.
baptism - immersion, going into the mikvah
baptize - immerse, go into the mikvah
Christ - Messiah, Mashiach
church (building) - synagogue (if the group does not literally meet at a church, which is not unusual)
church (people) - congregation, ke-hi-lah (Hebrew for "congregation"), body of Messiah, body of believers, followers of Messiah, believers, "the saints"
church (services) - shul (Yiddish for "school"), worship services, erev shabbat (Friday-night sabbath service)
Cross - tree, execution stake
crucified - executed, put to death, nailed to the tree, hanged on a tree
crucifixion - death, execution
evangelize - tell the good news
gospel - good news, or Besorah.
Holy Spirit - Ruach HaKodesh
Jehovah - HaShem, Adonai
Jesus - Yeshua *
Jesus Christ - Yeshua haMashiach, Messiah Yeshua
John the Baptist - Yochanan haMachbil, John the Immerser
New Testament - Brit Chadashah
Old Testament - Tanakh
Trinity - triunity
* Some strongly anti-messianic Jews may refer to Jesus as Yeshu, which is an acronym for "May his name be blotted out forever" in Hebrew.
3. Supporters within secular Judaism
Reconstructionist Rabbi Carol Harris-Shapiro wrote in her book Messianic Judaism that it could be considered an authentic branch of Judaism. Reform Rabbi Dan Cohn-Sherbok, editor of Voices of Messianic Judaism: Confronting Critical Issues Facing a Maturing Movement, also regards it as a valid form of Judaism. However, their work has failed to win any acceptance among their denominations, or among the wider Jewish community, and indeed, their work has provoked sharp and widespread criticism within Judaism. Currently, they appear to stand alone in the mainstream Jewish denominations with this view.
4. Common Messianic practices
Gentiles who practice Messianic Judaism do not consider themselves Jewish, while Jews who do practice it do.This last statement is true of some as the veiw now taken by many is that once you believe in the Jewish Messiah you are grafted in amoung them and are Now Jews. After conversion then we are to study the Torah as by the Torah is the Knowleage of sin.
The various mainstream Jewish denominations, e.g., Orthodox, Conservative, Reform, Reconstructionist do not consider Messianic Judaism to be Judaism at all.Although the term "Messianic" can refer to various religious views, when referring to current religious practices it is mainly associated with Messianic Judaism, also commonly referred to as the Messianic Movement. (The term Messianic Judaism was coined by Martin Chernoff in early 1970. (Chernoff, 1996, p.124))
The following practices are common in Messianic Judaism. They reflect an effort to express faith in Jesus in a "culturally Jewish" way as contrasted to "culturally Christian" ways found in Roman Catholicism, Protestantism, and the Eastern Orthodox Church. Chernoff (1996) discusses how many of these practices came to be associated with the Messianic faith.
a. Jewish conversion isn't possible
Messianics believe that it isn't possible for a Jew who believes in the God of the Tanakh to convert to Messianic Judaism because accepting Yeshua as Messiah simply brings Jews into a closer and deeper relationship with the same God they have already been worshipping.
b. God's Testament isn't "old"
Messianics generally recognize the Bible as a continuum, not a book divided into two sections, one of which is "old", while the other is "new". They see the whole book as vibrant and relevant to modern life.
c. Changes in covenants
Messianics consider the Abrahamic Covenant to still be fully in force, as it was a permanent covenant.On the basis of certain New Covenant writings, particularly the book of Hebrews, most Messianics believe that the Mosaic Covenant was superseded by the New Covenant, as foretold in Jeremiah 31:31. However, Yeshua brought large portions of the Mosaic Covenant into the New Covenant and expanded it, and it is not possible to properly understand the New Covenant and the New Covenant Scriptures without a proper understanding of the Torah.
d. Same Bible as Protestants
Messianics consider the Bible to include the same books that Protestants accept as divinely inspired
e. Oral Torah not binding
Messianics do not consider the Oral Torah divinely inspired or binding.
f. Believers-only immersion baptism
Unlike Catholicism and some Protestant denominations, Messianic Judaism practices "believers only" baptism (no infant baptism) and only by immersion, not sprinkling or pouring. It does recognize a prior Christian immersion baptism if the person was a believer when baptized.
g. Circumcision of Jewish men
the need of circumcision is still considered binding by the Abrahamic Covenant.
h. Shabbat
Worship services are generally held on Friday evenings (Erev Shabbat) and Saturday mornings, rather than Sunday, as Messianics recognize that the sabbath is an eternal covenant between YHVH Elohim and the children of Israel (Exodus 31:16).
i. Jewish holidays
Messianics observe Jewish festivals and other days of significance to Jews, including:
Sukkot (the Feast of Tabernacles)
j. Christian holidays
Although individual Messianics who have Christian relatives may celebrate Christmas, Easter, etc., to preserve family harmony, holidays added by the gentile Church are not officially recognized by Messianic Judaism.
Kosher observance
k. Observance by Messianic Jews
Many Messianic Jews observe the Jewish kosher dietary laws for a variety of reasons.
Among some Messianic groups (but not all), this is obligatory; it is held that the kosher dietary laws are still God's will for today for all people, and that Jesus did not come to abolish them.
Some groups believe only the Jews are meant to keep kosher, whereas the laws are not applicable to gentiles. In such groups, kosher is kept for the sake of the Jews in their midst.
Other groups believe that that faith in Jesus should make them more Jewish, not less, and thus use this as a reasoning for keeping kosher. Other Messianic groups, however, are less dogmatic about this.
Often, Messianic Jews who believe the dietary laws were abolished by Jesus still follow the laws because if they say they believe in Jesus but they are Jewish usually the first thing an Orthodox or Conservative Jew will ask is, "Do you keep kosher?"
l. Biblical versus kashrut rules
Many adherents draw a distinction between the kosher laws outlined in the Torah and the kashrut dietary laws of Orthodox Judaism. Among Messianics observance of the former is much more common than observance of the latter. For instance, chicken parmigian would violate the kashrut law against mixing dairy and meat products. However, the kashrut rule involved "building a fence around the Torah" to avoid accidentally violating a biblical prohibition. In this case the prohibition was, "You shall not boil a kid (goat or sheep) in its mother's milk." Since chickens don't give milk, obviously chicken parmigian could not violate the biblical rule.
4. Christianity – Jewish viewpoints
a. Concepts of God
Both Jews and Christians believe in the God of Abraham, Isaac and Jacob, for Jews the God of the Tanakh, for Christians the God of the Old Testament, the creator of the universe.
Both religions agree that God shares both transcendent and immanent qualities. How these religions resolve this issue is where the religions differ. Most of Christianity posits that God is the Trinity; in this view God exists as three distinct entities which share a single divine essence, or substance. In those three there is one, and in that one there are three; the one God is indivisible, while the three entities are distinct and unconfused, Abba God, Jesus and the Holy Spirit
Although Judaism provides Jews with a word to label God's transcendence (Ein Sof, without end) and immanence (Shekhinah, in-dwelling), but these are merely human words to describe two ways of experiencing God; God is one and indivisible
b. Understanding of the Bible
Jews and Christians seek authority from many of the same basic books, but they conceive of these books in significantly different ways.
The Hebrew Bible is comprised of three parts:
Torah - the five books of Moses
Nevi'im - the writings of the Prophets, and
Ketuvim - other writings canonised over time, such as the Books of Esther, Jonah, Ruth or Job.
Collectively, these are known as the Tanakh, a Hebrew acronym for the first letters of each. Rabbinical Judaism traditionally believes that these written works were also accompanied by an oral tradition which taught how to perform commandments that are not stated explicitly in the Torah (i.e. what a Menorah looks like and what is meant by "Frontlets" in the Shema), and that it was revealed to Moses at Sinai and passed down through generations and eventually written down in the Talmud (see below).
Jews do not accept the characterization of their sacred texts as an Old Testament, nor do they believe that the New Testament has religious authority. Christians reject the Jewish oral law (Matt. 15:6).
In both religions, one's offenses against the will of God are called sin (in Christianity the full name is "actual sin"). These sins can be thoughts, words, or deeds.
c. Faith versus good deeds
Judaism teaches that the purpose of the Torah is to show that good deeds are considered in holiness as much or even more important than belief in God, and that both are required of people. An old Jewish saying captures this sentiment, "If you hear the Messiah has come, and you are doing a job, finish the job properly, then go and see." Although the Torah commands Jews to believe in God, Jews see belief in God as a necessary, but not sufficient, condition for a Jewish life. The quintessential verbal expression of Judaism is the Shema Yisrael, the statement that the God of the Bible is their God, and that this God is unique and one. The quintessential physical expression of Judaism is behaving in accordance with the 613 Mitzvot (the commandments specified in the Torah), and thus live one's life in God's ways.
Much of Christianity also teaches that God wants people to perform good works, but all branches hold that good works alone will not lead to salvation, which is called Legalism. Some Christian denominations hold that salvation depends upon transformational faith in Jesus which expresses itself in good works as a testament (or witness) to ones faith for others to see
d. Judgement
Both Christianity and Judaism believe in some form of judgement.
The Christian view is very well defined - every human is a sinner, and nothing but being saved by God's grace (and not through any merit of ones own actions) can change the damnatory sentence to salvation. There is a judgement after death, and Christ will return to judge the living and dead. Those positively judged will be saved and live in God's presence in heaven, those who are negatively judged will be cast to eternal hell (or in some versions, annihilated).
Jewish teaching is somewhat ambivalent on Judgement. Initially indeed there was no such concept in Judaism, however over time, and especially as exposed to other cultures' concept that every wrong must be somehow balanced by punishment in the end, and vice versa, a mixture of concepts and philosophies entered Judaism. At heart though, Jews do not look for an afterlife as a reward or motivation. The reward for a good life is simply the pleasure it gives God, and the rightness of doing ones duty and living a holy life in his ways. Little emphasis is given in Jewish life to the struggle for a place in the afterlife
e. The Messiah
Jews believe that a descendant of King David will one day appear to restore the Kingdom of Israel. Jews refer to this person as Moshiach, translated as messiah in English and Christos in Greek. The Hebrew word 'moshiach' (messiah) means 'anointed one,' and refers to a mortal human being. The moshiach is held to be a human being who will be a descendant of King David, and who will usher in an era of peace, prosperity, and spiritual understanding for Israel and all the nations of the world. The traditional Jewish understanding of the messiah is fully human, born of human parents, without any supernatural element, and is best elucidated by Maimonides (Rabbi Moshe ben Maimon), in his commentary on the Talmud. The messiah is expected to have a relationship with God similar to that of the prophets of the Tanakh. In brief, he holds that the job description, as such, is this:
All of the people Israel will come back to Torah; The people of Israel with be gathered back to the land of Israel; The Temple in Jerusalem will be rebuilt; Israel will live among the nations as an equal, and will be strong enough to defend herself; Eventually, war, hatred and famine will end, and an era of peace and prosperity will come upon the Earth.
The Christian view of Jesus goes beyond such claims. Although Jews and Christians both refer to biblical prophecies concerning the coming of the messiah, they interpret them differently. For Christians, the messiah, Jesus Christ, is fully human and fully divine. In this view, Jesus offers salvation to all humans by his self-sacrifice. He is the divine Word of God who clothes himself in our humanity, so that human beings can be participants in divine life. Jesus sits in heaven at the right hand of God and will judge humanity by his very presence in the End times.
f. Evangelism
Judaism is not an evangelistic religion. Orthodox Judaism in fact deliberately makes it very difficult to convert and become a Jew, and requires a significant and full-time effort in living, study, righteousness, and conduct over several years. The final decision is by no means a foregone conclusion. A person cannot become Jewish by marrying a Jew, or by joining a synagogue, nor by any degree of involvement in the community or religion, but only by explicitly undertaking (under supervision) a formal and intense work over years aimed towards that goal. Some less strict versions of Judaism have made this process somewhat easier but it is still far from common.
In the distant past Judaism was more evangelistic, but this was still more akin just to "greater openness to converts" (c.f. Ruth) rather than active soliciting of conversions. Since Jews believe that one need not be a Jew to approach God, there is no religious pressure to convert non-Jews to their faith. See also proselyte.
By contrast, Christianity is an explicitly evangelical religion. Christians are commanded by Jesus to "go forth and Baptize all nations".
1^ William Nicholls: Christian Antisemitism: A History of Hate (Jason Aronson, 1993) ISBN 1568215193. p.90
2^ Eusebius of Caesarea, Church History: Book II, Chapter 6: The Misfortunes which overwhelmed the Jews after their Presumption against Christ
3^ From the 40th and 41st Epistles of St. Ambrose of Milan. Catholic Encyclopaedia entry on Ambrose
4^ The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff
5^ Ephraim the Syrian and his polemics against Jews
6^ Analysis of Ephraim's writings
7^ Early Church Fathers: Nicene & Post-Nicene Fathers Series 1, 14 Vols. By Philip Schaff, ed. (Hendrickson Publishers)
8^ Saint John Chrysostom: Eight Homilies Against the Jews (Medieval Sourcebook) These quotes are translations from the original Greek posted by Paul Halsall: other researchers give slightly different translations.
9^ Eusebius, Life of Constantine Vol. III Ch. XVIII Life of Constantine (Book III) (Catholic Encyclopedia)
10^ Ecclesiastical History by Theodoret. Book 1 Chapter 9
11^ The Civil Law. The Constitutions of Leo Translated from the original Latin and edited by S. P. Scott, A. M.
12^ Excerpt from the Life and Miracles of St. William of Norwich by Thomas of Monmouth
13^ Thomas aquinas's letter to margaret of flanders
14^ The Canterbury Tales by Geoffrey Chaucer
15^ Book review The Popes Against the Jews. The Vatican's Role in the Rise of Modern Anti-Semitism By David I. Kertzer
16^ Dalin,David G.,"Popes and Jews - Truths and Falsehoods in the history of Catholic-Jewish relations", 'The Weekly Standard', October 29, 2001.
17^ Daniel Kertzer's The Popes Against the Jews by Ronald J. Rychlak (The Catholic League for Religious and Civil Rights)
18^ Updated: Who Rules America? by Kevin Alfred Strom and National Vanguard staff (National Vanguard) November 20, 2004
19^ State Department Report on Anti-Semitism: Europe and Eurasia: anti-Semitism in Europe increased in recent years (2005 report)
20^ ADL Audit: Anti-Semitic Incidents in U.S. Declined in 2001 Americans Reject Conspiracy Theories Blaming Jews for 9/11 (2002 report)
21^ Keeping Faith. Scottsdale Progress by Kim Sue Lia Perkes (Religion Editor, The Arizona Republic) December, 1982
22^ 1998 Audit of Antisemitic Incidents: Missionaries and Messianic Churches (Bnai Brith Canada)
23^ Portland Jews Brace for Assault by 'Jews for Jesus' by Paul Haist (Jewish Review) May 15, 2002
24^ Questions on Christian Anti-Semitism: Jews for Jesus by Lewis Loflin (Sullivan County
Apendenxes
4. Later Christian writers
1Thomas of Monmouth, a monk in the Norwich Benedictine monastery, wrote in 1173 a detailed anti-Semitic tractate, called The Life and Miracles of St. William of Norwich, holding that Jews tortured to death a Christian child during Passover. [12]
2Thomas Aquinas (1225-1274), not imposing, he said, his own judgment but rather urging the judgment of the experts, declared that, "as the laws say, the Jews by reason of their fault are sentenced to perpetual servitude and thus the lords of the lands in which they dwell may take things from them as though they were their own — with, nonetheless, this restraint observed that the necessary subsidies of life in no way be taken from them."[13]
3Geoffrey Chaucer (1343?-1400) wrote in "The Prioress's Tale" of his Canterbury Tales of a devout little Christian child who was murdered by Jews affronted at his singing a hymn as he passed through the Jewry, or Jewish quarter, of a city in Asia:
Our primal foe, the serpent Sathanas, Who has in Jewish heart his hornets' nest, Swelled arrogantly: "O Jewish folk, alas! Is it to you a good thing, and the best, That such a boy walks here, without protest, In your despite and doing such offense Against the teachings that you reverence?" From that time forth the Jewish folk conspired Out of the world this innocent to chase; A murderer they found, and thereto hired, |
Who in an alley had a hiding-place; And as the child went by at sober pace, This cursed Jew did seize and hold him fast, And cut his throat, and in a pit him cast. I say, that in a cesspool him they threw, Wherein these Jews did empty their entrails. O cursed folk of Herod, born anew, How can you think your ill intent avails? Murder will out, 'tis sure, nor ever fails, And chiefly when God's honour vengeance needs. [14] |
However, it should be noted that a considerable body of critical and scholarly opinion holds that this speech, in the mouth of the Prioress, represents an ironic inversion of Chaucer's own sentiments: that is, the Prioress is seen as a hypocrite whose cruelty and bigotry belies her conventionally pious pose -- a situation typical of the indeterminacy of Chaucer's intentions.
- Martin Luther, founder of the Lutheran Protestant Christian denomination, at first made overtures towards the Jews, believing that the evils of Catholicism had prevented their conversion to Christianity. When his call to convert to his version of Christianity was understandably rebuffed he became hostile to them and preached, in his book On the Jews and their Lies, that they were "venomous beasts, vipers, disgusting scum, canders, devils incarnate. Their private houses must be destroyed and devastated, they could be lodged in stables. Let the magistrates burn their synagogues and let whatever escapes be covered with sand and mud. Let them force to work, and if this avails nothing, we will be compelled to expel them like dogs in order not to expose ourselves to incurring divine wrath and eternal damnation from the Jews and their lies." It is to be noted that the many Lutheran churches and councils across the world have been slow in disassociating themselves from these statements. (See Martin Luther and the Jews and On the Jews and Their Lies)
Pope Clement VIII (1536-1605). "All the world suffers from the usury of the Jews, their monopolies and deceit. They have brought many unfortunate people into a state of poverty, especially the farmers, working class people and the very poor. Then, as now, Jews have to be reminded intermittently that they were enjoying rights in any country since they left Palestine and the Arabian desert, and subsequently their ethical and moral doctrines as well as their deeds rightly deserve to be exposed to criticism in whatever country they happen to live.
Follow the links below for additional Bible Resources.
