Alvin Tobias practices law in Southern California. He holds the J.D. from McGeorge School of Law and the M.A.C.A. (M.A. in Christian Apologetics) from Biola University. He has moderated open forums using Search Ministries’ format aided by one of its ministers. His email address is: alvin@earthlink.com.
The Beginning
Some things in life we never forget. For me, it was the end of a journey I had unknowingly started and the beginning of another I never intended to travel.
At nine in the morning of February 6, 1994, my life changed dramatically. [1] On that day, at that time, Jesus Christ became my Savior through faith alone in Christ alone. I became a completed Jew. I still marvel at how it happened. It is astounding that it happened at all. After all, as an intellectual, religion was something for other people, not me. My position, vis-à-vis the Creator had been simple: I believed I could demonstrate that man had created gods and dared anyone to prove that God had created man—Quod Erat Demonstrandum—the statement was axiomatic, requiring no proof! So, why was I sitting in my living room after finishing my morning transcendental meditation session knowing that the Bible (a book I had never really studied) was the absolute truth? [2] Obviously, a change had occurred, making me into what Galatians 6:15 calls a new creation.
As remarkable an event as this was, given my lifestyle at that time, it had taken place without any shadow of doubt; I did not question the occurrence. God had, figuratively, reached out, turned my face to Him, and said, “Here I AM!” The experience was uplifting and serene (physically and spiritually). My body lightened, giving me peace. My completion has always seemed like a gentle trip (It was like being on a boat floating on a placid lake. A slight bump awakened me, when the craft touched shore. Upon stepping out, I found myself on the solid ground of faith in Jesus). The testimony of others often mentions torment, confusion, and difficulty filling their journey. I thank God for the relative ease of my journey to Christ and the magnificence of His grace in saving me. All glory belongs to Him alone!
Despite God’s gentleness in bringing me forth by the word of truth (James 1:18), a stormy road was ahead. In a world in which some portion of the population always seems bent on anti-Semitism, it is tough enough being a Jew, let alone a Messianic Jew. Now a double-whammy faced me. Would any Jew, even those who were non-practicing, accept me? The goyim (Gentiles) would still regard me as a Jew; whereas Jews would see me as a traitor. Moreover, it seemed that my cadre of irreligious, hedonistic friends (as one who, for many years, had actively and willingly joined them in sin) would not take me seriously. I did not reckon, however, on the grace of God. His strength has enabled me to declare my faith to anyone without fear. In addition, some wonderful feedback has come from people from whom I would not have anticipated positive reactions. What had happened to me?
Reflections
To reflect upon an epiphany of the magnitude I had experienced in my completion is irresistible. To begin with, I had not been looking for anything and had been content with my life. Certainly, I had desires for more “things”—cars, VCRs, money, etc.—and more and varied female companionship, but for God, not a thought. So, like Moses at the burning bush, I turn[ed] aside… [to] see this marvelous sight (Exodus 3:2). [3] The following examines my life and the events leading up that February morning. This is an opportunity for re-examination of an important issue: Must one minister to Jews in a particular manner? Do God’s Chosen People require a special apologetic approach? How does a believer in Jesus as Savior become as a Jew, that I might win Jews (1 Corinthians 9:20)? How do I minister to a disobedient and obstinate people (Romans 10:21)? What do I say to a stubborn and rebellious generation (Psalm 78:8)? The solution comes from God. At my baptism my former wife remarked, “If this could happen to Toby, it could happen to anyone!” Indeed, what had happened to me?
The People
I have become convinced that God lights our way with “spiritual markers” or road signs, each of which He designs to teach us something about Himself. Depending upon where we are spiritually, we may or may not interpret these markers in the light in which our Creator intended. He leaves these responses to us. People and events comprise these signs. Paul’s meeting with the risen Jesus on the road to Damascus is a dramatic example of a marker. As Paul preached and wrote his epistles, he constantly reminded his audience of the facts of his experience. It is helpful to look back upon the people the Lord brought into my life.
My grandfather, Banish (Benjamin), was the first really religious person in my life. He lived with my parents, my sister, and me for my first seven years. My whole family felt his influence until he passed away at ninety plus years. The scenes in his tailor shop are vivid—when the people in his congregation, including the Chief Rabbi of Manhattan, would come to seek his wisdom of the Scriptures and the Law. He was a strict adherent to the Law of Moses. During his life, he never appeared before me with his head uncovered. When the time came for my Bar Mitzvah, he made my suit (midnight blue serge, very uncool, but traditional). Even though we then lived in the Bronx, that event took place in his tiny shul (synagogue) in lower Manhattan. He would not travel on the Sabbath. The people who attended walked from their cars or the subway, pretending that they had not violated the Sabbath! It was impossible to give the traditional “Today, I am a man” speech, because neither the presiding Rabbi nor most of the congregation understood English.
Benjamin was a domineering and demanding person. He exerted tremendous influence over the people around him. He lived the last twenty or thirty years of his life with my uncle and his wife, two avowed atheists. Such was the power of his personality that they catered to his needs until he died. They kept a kosher house and, in the last years of his life, paid for him to reside with a rabbi who ran a small synagogue in his home. He would not miss a day of prayer with a minyan (ten adult Jewish males), even though he was too ill to walk.
Yet, this fountainhead of scriptural knowledge never once sat down to speak of God and the Jewish Bible with me nor (apparently) with anyone outside of his congregation. I do not recall this in anger, but this oversight is amazing. Of course, I was never curious enough to ask.
There was never any question about my attending Hebrew school to learn those things necessary for the Bar Mitzvah rite. However, that was the extent of my learning. The teachers were friendly and outgoing people, though a bit demanding. Nevertheless, no discussions about God and our relationship to Him or any scriptural teaching come to mind. We learned about the holidays, some songs and dances, and the haftorah (the reading for the confirmation service). Once again, upon reflection, it is amazing. Here were young Jewish boys (there were no girls then), a captive audience, with an opportunity to learn as the Old Testament Jews did, yet no one bothered to teach from Scripture. The faculty’s major concerns seemed to be tradition and the establishment of the state of Israel.
My home life was no different as far as God was concerned. My parents were essentially non-practicing Jews (unless Grandpa was around). We observed the High Holidays, Rosh Hashanah and Yom Kippur, by attending services. There were no discussions of Scripture. God was my mother’s personal avenger. If I misbehaved (which was frequently), she informed me that “God will punish you!” No one in my family dared mention the word “Jesus” except as an epithet, a practice that seems to be popular among both Jews and Gentiles to this day! God was Someone to fear, Someone who meted out punishment, and the fear was definitely real. At the age of twelve, a Catholic friend took me into a church. I still remember feeling terror because that was a forbidden place. This was not a building in which one of the Chosen People should go. It seemed that God would most certainly strike me down for this affront.
These early life experiences have led me to conclude that we Jews, in general, have a certain arrogance when it comes to God. We are (we argue) the Chosen People. God chose us above all other peoples on earth. It has been my experience; however, that most of us do not really know for what we were “chosen.”
At age seventeen, I left home, joined the Air Force, and eventually stopped going to services altogether (unless attendance offered an opportunity to avoid onerous duties or just goof-off). Strangely enough, my first experience with a real Jewish teacher was at a service in Anchorage, Alaska, during one of these goof-off periods. His explanations of the biblical teachings underlying the Yom Kippur service were fascinating. My regular duty station was some two hundred miles away on a remote radar site, so our paths never crossed again. As a rule, I did not attend services, because twice-a-year attendance seemed to be a form of hypocrisy, but regular obligation was not appealing.
My last experience as an airman (before going to law school) was one that changed my temporal outlook on life dramatically. While it may or may not have been a spiritual marker, it had a profound impact upon me. It made me understand man’s arrogance and has given me some insight into fallen humanity’s blindness.
The USSR, when it was intact, had established three thermonuclear testing sites on a previously peaceful island north of Scandinavia. Novaya Zemla is a skinny banana-shaped landmass about two hundred miles long. As part of an operation with the dramatic name of “Speedlight Delta,” we flew a roughly parallel track about two hundred miles west of the island. Our mission was to observe and record the detonations when they occurred. My responsibility as navigator was to chart the visual observations of the bombs and the locations of their fallout effects. It was my fortune (misfortune?) to witness the world’s largest known thermonuclear explosion. The bomb yielded more than fifty megatons of explosive power. The sight changed my life. Observing one of these devices on film pales into insignificance compared to an in-person view of the event. I felt, and still feel, that any person who advocates the use of such weapons should see one in person. It became clear that humanity had finally learned how to destroy itself completely. The idea that someone, somewhere would consciously release such destructive power is appalling and, perhaps, the ultimate example of the thinking of a fallen race.
God’s next marker came while working my way through law school. The California Youth Authority (CYA) employed me as “Group Supervisor,” a euphemism for “jailer.” My duties included escorting the young men in my charge to church services, if I happened to be working the appropriate shift on Sunday. During my five years with the CYA, I probably attended Mass more than most of my Catholic friends. The priest who ministered to the boys was an Irishman from Ireland. [4] We developed a type of speaking relationship. He was gentle and kind in all things except his religious beliefs. In these he was dogmatic, rigid, unyielding, and (saddest of all) unwilling to listen to those he taught. He constantly bemoaned the fact that the young people in his Newman Club [5] were asking questions about the roots of their faith. He was disappointed with his inability to reach the Youth Authority detainees (a euphemism for “prisoners”). He never understood Paul’s teaching to become to those who are without law, as without law (1 Corinthians 9:21). Just as my Hebrew teachers failed in a ministry opportunity with a captive audience, so did he. It saddens me that he did not comprehend how to serve. Hopefully, he has taught me never to speak down to anyone. The lessons of Scripture are too valuable to be lost by a poor method of transmission.
It is not my intention to speak ill of this man. His experience merely reminds me that ministry is difficult work. Regardless of to whom we minister, Paul’s discourse on spiritual warfare should always remind us of that fact. The first step in teaching is to learn that which we seek to impart to others. The next step is to learn how to do so. Our source is always Scripture, the written Word of God, the Holy Bible, not the word of any man, be he priest, preacher, pastor, or Pope. Our hearts, minds, eyes, and ears should always be open to receive it.
I Am a Lawyer
My years of practice have taught me that (for most people) the term “Christian lawyer” is an oxymoron. “Jewish Christian lawyer” is almost incomprehensible. If that were not an apt self-description, I would not believe that anyone answering that description could exist. In truth and fact my first twenty-seven years of legal practice were anything but “Christian.” Professionally I was a “lawyer,” but my social life was the archetypal hedonist. My motto was “If it feels good, do it!” From a worldly standpoint, these were the greatest years of my life, spiritually they were completely and utterly empty.
Oddly enough, it was at the height of these years that God placed another marker in my life. My secretary ultimately became a John the Baptist to me. God had her lift the curtain for me to reveal His Grace. When our paths first crossed, she was in the same spiritual darkness as I. In 1970, she left California to sail (literally) around the world (she only made it to Tahiti). Although geographically distant, we stayed in touch on an irregular basis: birthdays, Christmas, and the like.
She telephoned me in 1991, informing me that she had become a daughter in Christ. She was, and still is, working in a Messianic Jewish ministry as an administrative assistant to its president (she is not Jewish). This was astounding. I was happy that she had found peace in her life, but felt that it would not have any effect upon me. When she invited me to a “religious” gathering, I declined. From time to time she invited me to lectures. My resistance continued, since I had no interest in God nor, it seemed, had He any interest in me. She finally came up with something that piqued my intellectual curiosity enough to attend. It was a Passover service over which her boss presided. It brought the Old and New Testaments into juxtaposition in a manner that would have previously seemed impossible. It was fascinating. However, the hook had not yet been set.
Later, an invitation to attend a gathering called an “Open Forum” came. This was to be a discussion of any topic amongst a group of people interested in talking about things that people usually do not discuss. Religion was not to be discussed per se, but only addressed, if it came up in the normal flow of the evening. That attracted me like the proverbial fish to water.
The Forums—More People
My first Open Forum was a truly unforgettable experience. The discussion began at holistic medicine and ended up at God’s norms and standards. Moreover, it moved along seamlessly. The moderator’s style and ability was captivating. I had never seen anyone handle a group like he did that evening, and he did it without any apparent effort. After the one hour discussion, the group was invited to stay for refreshments and, if desired, further individual discussion. That evening brought me together with the people God had determined would be the members of my first (and, so far, only) Christian congregation. The man who was (and is) the pastor of that congregation was present. This evening also began a friendship with the moderator who was to become my minister. [6]
I left that first Forum session sky-high and could not wait for the next week for another session. None of the Forums ever disappointed. I became a Forum “junkie” and could not get enough of them. Although unknown by me, God was drawing me towards Him in a manner completely suited to my personality and experiences. The forums were a natural. After all, what lawyers do for a living is talk. (One of my tee shirts announces “Talk is cheap, until you hire a lawyer.”)
At this time my status was still “observer.” All these things were an intellectual exercise for me. Although the love that exuded from the people at these gatherings was strikingly apparent, it was for “them” not for me. However, God was about to drop the other shoe. He made me an offer I could not refuse. (My apologies to Coppola.)
Vail
Avid skiers regard Vail, Colorado, as a skiing Valhalla. Novice skiers listen breathlessly to tales of this wondrous area. Until early 1993, I had never been there, despite skiing for more than twenty years. As lovely as Vail is, it is expensive as well. A trip there seemed beyond my means, given the availability of nearby Mammoth Mountain. So when the forum moderator, my minister, casually (or so it seemed) mentioned that his ministry had a weeklong retreat at this resort, it immediately interested me. When informed that the lodging was free and the food inexpensive, it hooked me. Despite knowing the implications of the word “retreat,” this did not cause the slightest apprehension. The rapport that then existed between the moderator and me allowed complete trust. He advised me that there was to be a daily morning devotional period and an evening time for biblical discussion and testimony as well. The icing on the cake was that some famous sports figures would be in attendance.
That first trip was one of the most delightful times in my life. The most memorable aspect was the feeling of love, which emanated from these men; one could cut it with a knife, it was that palpable. In retrospect, God’s hand was everywhere. The group consisted of members of the ministry who invite non-believing friends. I proudly referred to myself as the “designated non-believer,” but was still an observer, however.
God dramatically demonstrated His working on our last ski day. Vail has a sister ski area called Beaver Creek. Both resorts have modern high-speed lifts for the most part. However, Beaver Creek still had, at that time, an old-style triple chair, a very-long, very-slow ride. I ended up on that chair with two of the other non-believing invitees. Despite having skied with both of them, it was the only time that week we rode together. Our sole and only discussion topic was the people with whom we had spent that pleasurable week. We all agreed that “they” had something desirable. Their love, peace, and serenity were apparent to all three of us. Nevertheless, while what “they” had was desirable, believing in Christ was not for us. Like all pleasure seekers, we felt that we had not the ability to give up what we had. We would have been hard pressed to describe exactly what “it” was. Yet that did not matter, we were not ready to give “it” up, even if we were unable to identify “it.” Although believing in Christ is not a matter of giving up something, we did not yet understand that.
The attitude of service the people demonstrated was striking. I am basically lazy and shun menial labor. However, the atmosphere of coöperation permeating the retreat led me to volunteer to do things like washing dishes and serving meals. One man in particular, the chief cook, stands out. He had transported our breakfast and dinner meals all the way from Texas. These were not simple meals, but gourmet delights. He cooked, cleaned, served, and seemed to be everywhere at once. This was the case, even though he had suffered with brain cancer. While he had been in remission for a couple of years, that soon ceased. He is now with the Lord and I still miss him. He is one of the brightest markers in my life. Actually, he is like one of those huge freeway signs that guide our way along California roads. He remains in my memory an example of what the word “servant” really means.
I was about to write that no change occurred. That is not precisely true. Though not believing in Christ on that trip, it prepared the ground. The seeds would be planted over the next year and water added. God would cause the growth.
Vail Redux
Much to my surprise and delight, an invitation came for returning to Vail in 1994. In addition, my youngest son (he was 24 then) was also invited. It was a time of great anticipation: renewing the friendships from the prior year, more intellectual stimulation, my son’s company, and terrific skiing.
We had another great week. All went even better than anticipated. On Thursday of that week, while riding a lift with my son and two members of the ministry, my son indicated that he had believed in Christ as his Savior on Tuesday. That surprised and delighted me for him. He was then, and is now, a source of pride and happiness in my life. It made sense to me that God had reached out for him. He was, after all, an innocent. He had not led a life of debauchery like me; he was a good man, deserving of God’s love—not, I supposed, like me. [7]
My son and I had the most wonderful conversation on the trip home. We spoke the whole way about our feelings for each other. He told me what any father delights to hear, that he would always need me in his life. This moved me deeply. The date was February 5, 1994. My “harvesting” was on the next morning. Afterwards, I called my former secretary who informed me that a good portion of Christendom had been praying for me for several years. I called my minister, we prayed, we cried, we talked, we reveled in the glory of God and His wondrous work. We celebrated the fact that the Lord had brought me home.
Footnotes
A few additional markers in life call for recollection. They bear directly on “how to minister” to those of the Jewish faith.
The first of these happened while serving in the Air Force. My immediate supervisor was a Jewish scholar. While we did not speak much about religion, one of his comments always has remained in my mind. While discussing the virgin conception of Jesus, the fact that seemingly intelligent people could accept this obvious fairy tale caused us to laugh together. It is amazing that this student of the Old Testament could accept all of God’s miracles in the Old Testament, but discard His omnipotence as the New Testament presents it. Were he before me now, I would, for instance, ask him, “If the parting of the Red Sea was within God’s powers, why not the Virgin birth?” Yet, at the time, as an unbelieving Jew, such a question would never have occurred to me. Even as a skeptic I never doubted that God had performed the Old Testament miracles. Upon considering this enigmatic state of mind now, it seems incredible that I managed to stay sane, while maintaining these contradictory thoughts. People’s ability to compartmentalize, particularly when it comes to things spiritual or religious, is amazing. Those seeking to communicate God’s word should recognize this human trait.
Another marker event occurred at a dinner to which my former secretary invited me. It was a small gathering with her boss in attendance. He is, obviously, a Messianic Jew. His eastern European family had “buried” him in the Jewish tradition, because he believed in Jesus as his Savior. I was in a challenging state of mind and asked him whether he really believed in “original sin.” He said that he most certainly did. This led to asking how it passed from generation to generation. He said that he thought the method was similar to the manner in which genetic qualities pass from generation to generation. The lawyer within me brought a smile (probably a smirk) to my face upon asking the “ultimate question”—or so I thought: “How can you demonstrate that?” He looked at me and simply said, “Look around!” Particularly, in view of my experience with “the Bomb,” what other response was possible? Whenever humanity’s conduct frustrates or angers me, that encounter comes to mind. We are truly dealing with a fallen world. While the memory does not necessarily remove the frustration, it clarifies the roots a little better.
Ministry to the Jews: A Basic Problem
In the nanoseconds before believing in Christ that Sunday morning, He dealt with a problem that had troubled me throughout this journey. I had been waiting for a “leap of faith,” some cataclysmic event that would suddenly change me into being something other than a Jew. In retrospect, I did not want to stop being a Jew. The “rabbi” part of my mind comforted me, assuring me that my Jewishness would not cease even after believing in Jesus. Neither did a leap of faith occur nor is it necessary. It is simply a matter of becoming persuaded.
This event leads me to believe that one of the more formidable barriers in ministering to Jews is fear of losing our Jewishness. As a people, Jews strongly identify with who they are. Even if we do not really understand the reason we are “chosen,” we consider ourselves special because God selected us for His special purpose. We fear losing that position by taking up a religious track that seems to be inconsistent with our heritage. To a Jew, there only two types of people in the world, Jews and non-Jews. Because of the historical propensity of Gentiles to engage in murderous acts of anti-Semitism, Jews resist engaging themselves in anything Christian. “To this day Jews see in the cross a symbol of the Inquisition, the Crusades, the pogroms, and the Holocaust.” [8]
This fear of the Christian world breeds suspicion regarding all that it seeks to propagate, particularly the Messiahship of Jesus. The Jewish person feels as if every Christian seeks to strip him or her of identity as a Jew. However, I came to trust the people God brought into my life. During their ministry to me, they were able to put me at ease without threat. The love they exuded allowed me to separate the Christ of the Bible from the people who, in the name of Christiandom, committed the atrocities described above. With love they were able to overcome the hurdles.
The would-be apologist/evangelist faces three barriers when dealing with any unbeliever:
- The Volitional Barrier: “the act or power of making a choice or decision not to accept the message of the Gospel.” [9]
- The Emotional Barrier: “a set of negative feelings that seekers have toward Christianity based on bad experiences with Christians or organized religion.” [10]
- The Intellectual Barrier: “a predisposition to disregard or reject Christianity based upon bad information or misconceptions.” [11]
- The Proclamational Approach…. It is recorded in Acts 2:14–40 when Peter rises to address the crowd on the day of Pentecost. He uses peremptory words such as “declared” and “exhort,” designed to grab and hold the attention of a large audience.
- The Confrontational Approach: this method finds its counterpart in modern visitation programs…. Philip’s encounter with the Ethiopian eunuch is an example of this (Acts 8:26–30).
- The Relational Approach: this requires a willingness to enter into relationships. One must be prepared to spend time in building a foundation of trust. It requires patience and the understanding that one is involved in a process. The Apostle Paul describes this method in 1 Corinthians 9:19–22; the apologist must be flexible. 1 Thessalonians 2:1–12 is also pertinent.
Most of my clients are aware of my worldview. One in particular, a non-practicing Jew, and I were discussing the Bible one day. As he sat and listened to Isaiah 53 from the Old Testament, I asked to whom he thought it referred. He immediately responded, “Jesus!” He was amazed to discover the passage’s date and to learn that crucifixion was then unknown. This planted a seed in his mind. Of course it is not possible to know whether he will come to believe on the Lord Jesus, but that is not for me to know, unless God wills it.
Too many Christians worry about hitting a “home run” in ministry with others. The fact that their ministry does not lead people to believe instantaneously causes some to stop ministering altogether. We must never cease to witness at every legitimate opportunity. During my second trip to Vail, the head of the organization told my minister that he did not expect me ever to be saved, that I came only to ski. He was half right. Imagine a scale of “readiness to believe” that begins at minus ten (an atheist) goes to zero (the point of faith in Christ). God may use our ministry to move a person from minus ten to minus nine point ninety-nine (-10.00 to -9.99). That is progress.
As Paul told the Corinthians, I planted, Apollos watered, but God was causing the growth. So neither the one who plants or the one who waters is anything, but God who causes the growth (1 Corinthians 3:6–7). No ministry in His name is ever wasted. Just as he provided manna for the children of Israel, he will provide us all we need to do His will. The Lord does His work, in His way, and in His time. We must temper all ministry to anyone, Jewish or otherwise, with patience and trust in the Lord.
What Does a Jew Believe?
While preparing this article, I endeavored to determine the mission statements or creeds of the three main denominations of Judaism: Orthodox, Conservative, and Reform. (My grandfather would shudder at the thought that more than one way of being Jewish exists.)
Jewish congregations, as a rule, do not publish mission statements. However, one document surfaced, “A Statement of Principles for Reform Judaism Adopted at the 1999 Pittsburgh Convention of American Rabbis.” The Reform wing of Judaism is the most liberal of the three, as the document seems to evidence. It states, “The great contribution of Reform Judaism is that it has enabled the Jewish people to introduce innovation while preserving tradition, to embrace diversity while asserting commonality, to affirm beliefs without rejecting those who doubt” (italics added). My grandfather and his cohort would stridently object that there is only one way to do things; diversity and innovation were for the goyim (Gentiles).
The relational approach, described above, requires seeking common ground to open up discussion. The document reveals that much common ground exists, for instance:
- “We affirm the reality and oneness of God.” This does not lead to discussing the Trinity, but it is a beginning.
- “We affirm that the Jewish people is (sic) bound to God by an eternal… covenant, as reflected in our varied understandings of Creation, Revelation and Redemption.” Certainly, these ideas are not foreign to Christianity. They are common terms.
- “We affirm that every human being is created… in the image of God, and that therefore every human life is sacred.” Well, where have we heard that before?!
- “We regard with reverence all of God’s creation and recognize our human responsibility for its preservation and protection.” This sounds suspiciously like God commanding Adam to cultivate [Eden] and keep it (Genesis 2:15).
- “We encounter God’s presence in moments of awe and wonder, in acts of justice and compassion, in loving relationships and in the experiences of everyday life.” This tenet resembles comments by Jesus, For I was hungry, and you gave Me something to eat; I was thirsty and you gave Me drink; I was a stranger and you invited Me in; naked and you clothed Me; I was in prison and you came to Me. To the extent that you did it to one of these brothers of Mine, you did it to Me (Matthew 25:35–36, 40). [12] This passage reveals Jesus as the very personification of compassion.
- We respond to God daily through public and private prayer, through study… .” How familiar is that? Pray without ceasing, says Paul. Abstain from every form of evil (1 Thessalonians 5:17, 22). Paul told Timothy to continue in the things you have learned… the sacred writings (2 Timothy 3:14–15).
- “We strive for a faith that fortifies us through… illness and healing, transgression and repentance, bereavement and consolation, despair and hope.” Any number of New Testament passages ascribe to this concept.
- “Although God created us as finite beings [He has promised us that] the spirit within us is eternal.” While we might capitalize “spirit,” the New Testament teaches that the eternal Holy Spirit indwells believers.
Much common ground exists for building a relationship with Jewish people. Studying documents like these helps the would-be evangelist understand how to initiate a trusting, non-threatening rapport with those of the Jewish faith.
An Internal Problem
One of the saddest things a Christian ever said was a comment at an Open Forum. One participant allowed that he did not “need” the Old Testament; the New was all that one requires. Saying that to a Jew would essentially toss out the Jew’s entire body of God’s word in one fell-swoop. How could someone with that mental attitude witness to one of the Jewish faith? That is a rhetorical question—he simply could not do so effectively.
Unfortunately, too many Christians have this mindset to some extent. We must never forget how many times the Lord Jesus quotes from the Old Testament, thereby confirming its efficacy. In his confrontation with Satan, whenever He says It is written, the words come from the Jewish Bible. [13] We must remember Paul’s instruction to the young pastor Timothy, All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (2 Timothy 3:16–17, emphasis added).
Peculiar Problems
At the start of my mingling with Christians in Open Forum sessions, I perceived that Christianity’s linchpin is the resurrection of Jesus. Paul emphasizes this directly and powerfully and if Christ has not been raised, your faith is worthless; you are still in your sins (1 Corinthians 15:17). This made me anxious, therefore, to read Lapide’s The Resurrection of Jesus: A Jewish Perspective, [14] since others said that he confirms the resurrection of Jesus from the dead.
Yet, inexplicably, Lapide takes away what he grants, by asserting that he “can accept neither the messiahship (sic “m”) of Jesus for the people of Israel nor the Pauline interpretation of the resurrection of Jesus.” [15] Moreover, he does not see the resurrection as a miracle; instead comparing it to the “awakening of a human being out of the lifeless matter of a fertilized ovum.” [16] Therefore, he takes the position that the Messiah of the Jewish Bible is yet to come.
Others propagate another rabbinic view of the Messiah to explain away Isaiah 53’s plain language. They posit that the Old Testament speaks of two separate and distinct Messiahs. “The Messiah who was to come, suffer and die was termed Messiah, the Son of Joseph, Mashiach ben Yoseph, the second messiah, who would then come following the first, was termed Messiah, the Son of David, Mashiach ben David. This one would raise the first Messiah back to life and establish the Messianic Kingdom of peace on earth.” [17]
Many non-Christians consider Jesus to be a nice guy, a wonderful teacher, a prophet, a rabbi—but definitely not the Messiah. In order to substantiate this position, one must first reject the inerrancy of the New Testament. This is so, because Jesus clearly declares that He is, in fact, God. I attended a “Lord, Liar, Legend, or Lunatic” seminar that focused on these possibilities to describe Jesus. One cannot have it both ways. If He lied about Himself, was crazy, or a figment of someone’s imagination, He cannot be a teacher, wonderful person, or rabbi.
Yet the paradox remains, “Jews do not accept the Christ of faith. ‘They see Jesus as an admirable Jew,’ says theologian John Cobb, ‘but they don’t believe that any Jew could be God.’” [18]
These problems are not necessarily endemic to those of the Jewish faith. Anyone can read his built-in bias against the deity of Jesus into the Bible; this is eisegesis. The better method, exegesis, takes the author’s meaning from any text, bearing in mind the original audience, the historical time and place of the writing, and (most of all) the context in which the writing appears. This method is not magic, but it requires one to clear his or her mind as completely as possible from any biases. That is usually difficult, particularly for Jewish people in regard to Christianity.
Conclusion
When starting this article, it was not clear where to conclude regarding a special method of ministry to the Jews. Such a ministry, like any ministry, should function on more than one level. Simply stated: “Be flexible.” The article describes some methods of witnessing which apply to anyone. The relational approach enables one to overcome the barriers described. On that level, one must first have a heart of love, empathy, and sympathy for his or her audience. That applies to anyone to whom one seeks to present the Gospel. Scripture tells us that those who have been chosen of God… [should] put on a heart of compassion, kindness, humility, gentleness and patience (Colossians 3:12). We need these attitudes, this fruit of the Holy Spirit, if we are to successfully dispense God’s word—to anyone. Then we must leave the results in God's hands. We must not try to twist arms.
The article presents some problems associated with ministry to those of the Jewish faith. These are, by no means, all-inclusive. Each person encountered in life presents some unique characteristics. Above all, one must try to be as aware as possible of the various personality facets of the people around us. Some say that God is the one who actually sends the people who knock on our door seeking to share their beliefs, so that we can share the Gospel with them. Trust in Him who created us and in the Bible He gave us, because it contains everything we need to do His work.
—End—
Notes
- [Editor’s note: Not all conversion experiences are so memorable that every Christian remembers the exact time. Nevertheless, everyone who simply believes that Jesus Christ has given him (her) eternal life (taking away eternal judgment) is always genuinely saved by God’s grace. No emotional experience saves; but the object of faith—when it is Christ—always saves.]
- Formerly, I had rejected the New Testament and the idea that Jesus did anything that could have an eternal impact upon me 2000 years later. My perspective changed instantly, because the Bible is true. This reception of eternal life began my quest to know biblical truth.
- Unless otherwise noted, all Scripture citations are from the New American Standard Bible (NASB), copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1994 by the Lockman Foundation. Used by permission.
- It may sound redundant, but an Irishman from the U.S. is altogether different.
- John Henry Newman was a nineteenth century Anglican theologian who became convinced that Roman Catholicism was correct. These clubs promote an apologetic favoring Catholicism.
- It is necessary to explain my use of the words “minister” and “pastor.” While most people use these terms interchangeably, each has a special personal significance. Many of God’s servants have lit the path for me. Many have ministered to me in a loving and thoughtful manner throughout this journey to the Lord. However, these two men played specific roles. The Pastor teaches each Sunday morning and Wednesday evening from the Scriptures—word by word! I have sought and received advice from both, however, the Minister and I have a more personal relationship. In addition to frequent discussions of Scripture, we share our personal life experiences—good and bad—with each other. It seems that this is precisely the way God meant it to be. I have avoided using the names of these people for several reasons. God knows who they are and so do they. Further, this avoids causing them any unwarranted embarrassment.
- Thankfully, God’s grace extends even to Paul, the chief of sinners (1 Timothy 1:15). Thus, it reaches to “big” sinners and “little” sinners alike. No one deserves God’s grace, but He still offers it freely to all.
- Carl E. Braaten, introduction to Pinchas Lapide, The Resurrection of Jesus: A Jewish Perspective, trans. Wilhelm C. Linss (Minneapolis: Augsburg, 1983), 10. Jews often regard western Gentile society in general as “Christian.” It may be western and Gentile, but it is not Christian in any biblical sense.
- Search Ministries, Heart for the Harvest (Ellicott City, MD: Search Ministries, 1991), 29.
- Ibid., 10.
- Ibid., 22.
- The passage refers to persecution at the end of the Tribulation that will be so intense that unbelieving Gentiles will not dare to assist Jewish believers.
- When speaking to a Jewish person, it is wise to call it the “Jewish Bible,” not the “OLD Testament” (presupposing that the New Testament is Scripture).
- Pinchas Lapide, The Resurrection of Jesus: A Jewish Perspective, trans. Wilhelm C. Linss (Minneapolis: Augsburg, 1983). Page 8 of the book gives the author’s sterling credentials.
- Ibid., 153.
- Ibid., 151.
- Arnold Fruchtenbaum, Messianic Christology (Tustin, CA: Ariel Ministries, 1998), 123ff., discusses and offers an excellent response to the view.
- Kenneth L. Woodward, “Jesus,” Newsweek (March 27, 2000): 53.
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