Paul Luckraft reviews resources from Maoz, a Messianic charity that supports Jewish and Arab believers in Israel.

Here are two very informative and worthwhile booklets, written by Ari and Shira Sorko-Ram, Messianic Jews who have been pioneers in Israel’s Messianic Jewish movement for over 40 years. Ari and Shira founded Maoz, a non-profit charitable organisation supporting both Jewish and Arab believers in Israel.

Please see the base of the article for full ordering details.

To the Jew First

To the Jew First is written by Ari and explains the principle found in Scripture that God has assigned a specific order to the way he works out his purposes. Without this God-designed order or prioritising, things often don’t line up or bear fruit. But following this divine ordering can produce much blessing.

Chapter two is particularly valuable as Ari uses the biblical calendar and harvest cycle to explain how each of us can increase our individual fruitfulness by observing the period between Passover and Pentecost, the time in the Jewish calendar known as ‘counting the omer’.

Even those familiar with the Feasts and how to observe them may have missed this important concept. At Passover we celebrate our liberation and consequent freedom; at Pentecost we want to dedicate ourselves afresh to God for a new infilling and greater service. But between these two events are 50 days in which we can identify any new seed God has planted in our lives, some new first-fruits to be offered back to him as the beginning of a new harvest and period of fruitfulness. As we count through these 50 days we are to take special care of these gifts - nurturing and watering them, and pulling out the weeds that might choke them. Due attention at this time can lead to a greater harvest later.

Following God’s divine ordering and priorities can produce much blessing.

But the main point of the booklet is that Israel has been chosen first in God’s plans and if we don’t recognise this then our ministry will not be as blessed as we would wish. Here is the bigger picture in which we all operate. Israel is God’s first-born and his first-fruits among the nations. What we do to these fruit-fruits affects our harvest. Whatever our particular calling and wherever God might want us to serve, we need to recognise this fact.

The author quotes the example of Reinhard Bonnke. He was called to Africa but told by the Lord to pray for Israel. This puzzled him until the Lord responded with “If you pray for Israel, I will give you Africa.” Serve elsewhere, but pray for Israel!

It is pleasing to note that the author provides a more accurate translation of Romans 1:16 using the Complete Jewish Bible, namely “…to the Jew especially, but equally to the Gentile.” It is easy to dismiss ‘to the Jew first’ as merely being a chronological fact when instead we should see God’s prioritising principle at work regarding the Gospel. Salvation came to the Jews for the sake of all nations, and salvation came to the nations to bring Israel back to her Messiah and bring God’s purposes to complete fulfilment. Blessings all round!

Israel’s Call

Israel’s Call is written by Shira and is subtitled ‘How you can help her fulfil it’. The intention is to create a better understanding between Jews and Christians and to break down the barriers of communication between them. In particular, the aim is to help Christians who love Israel to become more effective in sharing the Gospel with Jewish people. This is the special focus of the first section, entitled ‘A guide to sharing the good news with the Jewish people.’

There are many helpful comments and suggestions here, such as which words to avoid (e.g. convert, mission), as well as some crucial points to be aware of, for instance that Jew’s conception of a Christian is a person without God – that is, the true God of Israel. The author is quite clear that in evangelising Jewish people the key ideas of repentance and faith in Jesus cannot be avoided.

Shira intends to create a better understanding between Jews and Christians and break down barriers of communication between them.

The longer second section deals with questions that often arise in discussions with Jewish people. Such topics include the Trinity, the nature of atonement, why so-called Christians are often anti-Semitic, and the role of Paul as the ‘creator of Christianity.’

One interesting section considers Jewish expectation of their Messiah when he comes if he is not Yeshua. Without his prior sacrifice for sins, how will he deal with evil and set up the Kingdom of God?

There are also helpful sections on the Holocaust and how the Jewish people regard being the chosen people. Perhaps most surprising is the length of the section on kashrut (the dietary laws) but this becomes apparent when it is realised that many Jews believe Jesus and the New Testament cancelled these laws and taught (or at least encouraged) the eating of pork!
It should be noted that this booklet was formerly entitled ‘I became as a Jew’ just in case you already have it under that name. If you don’t have a copy, then here is a highly recommended resource for those engaged in these sorts of conversations with Jewish friends.

‘Israel’s Call’ and ‘To the Jew First’ are available from Maoz for £3 each, or £5 for both, including P&P.

Novels from Maoz

Also available from Maoz are two novels in a projected trilogy by Ron Cantor. The first, Identity Theft, sets the tone in which David, a young Jewish man seeking after truth, is granted supernatural experiences to show him how Christianity in general and Jesus in particular were separated early on from their Jewish roots. Hence the title – Jesus’ true identity was stolen from him as the Church developed along non-Hebraic lines.

The author’s approach is to have David flying off with an angel into a celestial classroom and be supernaturally transported to various ancient historical locations where he meets biblical characters who correct his mistaken views on Christianity gained through his Jewish, anti-Christian upbringing. David is eventually convinced that Jesus is the Jewish Messiah and it would seem that he is being prepared for a big evangelistic role among the Jewish people which will become the main theme of the third book.

Meanwhile, the second book, Jerusalem Secret, continues in much the same way. In one section David spends a lot of time with the Apostle Paul who explains and expounds his own letter to the Romans in order to correct the misunderstandings and errors frequently made by theologians and preachers! At points like this the book is more sermon than story. The novel is merely a vehicle to convey information. David is simply told things rather than led to discover them, which is a main weakness of both books.

However, he does have a family and the tensions he experiences when back on earth among them certainly adds to the narrative content, especially the times with his sceptical wife, the discussions with his rabbi, and his relationship with his father in the second book (which is likely to become important in the third).

Cantor’s two novels follow a young Jewish man seeking after truth.

Overall, it must be stressed that these are teaching novels and so perhaps it is not surprising that they are rather thin on plot and characterisation. However, the theology and historical facts are accurate and well-presented within the overall framework of the storyline, even if the style becomes rather tedious at times.

The books might work for those who need their eyes opening as to how the Church has become so detached from its Jewish roots but for those who already have a firm grasp of this and are looking to enjoy a good read in novel form then these books might prove disappointing.

‘Identity Theft’ and ‘Jerusalem Secret’ available from Maoz for £10 each (including P&P), or from Amazon.

Ordering Information

Order from Maoz UK by contacting the office: call 02037 405794, This email address is being protected from spambots. You need JavaScript enabled to view it. or fill out the contact form on the Maoz website.

How has the separation of the Church from its Jewish roots affected our faith communities?

In this series we have focussed purposely on personal relationship with God, from which we now move carefully towards the role of community. It is all too easy to place community as a priority over personal relationship with God. This is the way many church fellowships have consolidated, where the weekly Sunday service forms a large percentage of what Christian life is considered to be. It is all too easy to adopt this same mindset and consider that the restoration of our Hebraic heritage must primarily influence the Sunday (or Saturday) service.

This may be the reason why some groups have sought to copy the synagogue, sort of acting out a Gentile version of Jewishness. Personally, I have been surprised and sometimes shocked at what I have seen in some congregations, emphasising Jewish symbolism and clothing – the externalisation of traditional symbols rather than the internalisation of spiritual truth.

More than that, there have been those who have converted to Judaism, which usually requires a verbal rejection that Yeshua (Jesus) is Messiah. I am not against the use of some symbolism from Jewish tradition, of course and, in balance, there is much good in valuing these traditions and building bridges, but not as an end in itself.

Community of Faith

Nevertheless, God is building a community of faith rather than a group of individual believers. A key issue in the restoration of the Hebraic character of community is recognition that the Olive Tree of Romans 11 is a picture of one community of Jews and Gentiles living by faith that Yeshua is Messiah, saved through his shed blood on the Cross.

The Olive Tree of Romans 11 is a picture of one community of Jews and Gentiles living by faith that Yeshua is Messiah.

This re-connection with Messianic Jews re-defines the Christian Church as it was intended to be from the time of the first Apostles of Yeshua. Note, however, that it is faith in Yeshua the Messiah that is our shared heritage, not traditional Judaism which denies Yeshua as Messiah despite our common route to Father Abraham.

The Emergence of the Covenant Community

The writer to the Hebrews made it clear that meeting together is something that believers must strive to do (Heb 10:25). We all, as individuals, look back to “our father Abraham” for the model of individual faith and a personal walk with God, but we are not intended to live this out just as individuals.

Human history can be divided into four recognisable stages in the formation of God’s intended covenant community. First, there was Abraham and his family.

Secondly, Abraham’s physical descendants identified as a nation, learning to walk together with God as they journeyed from Egypt to the Promised Land. Israel was shown Torah in an explicitly communal way, because they now formed an interactive community. As well as the laws that were given to govern all aspects of community life and daily interaction, the Sabbath and Feasts were introduced to draw the community - individually, in families and as a nation - into fellowship with God.

This period of Israel’s history must be studied to find the foundations from which Christianity has since emerged. There is also much value in studying the Jewish community up to the present day (with the cautions I have indicated in earlier articles).

The writer to the Hebrews made it clear that meeting together is something that believers must strive to do.

The third stage of the emergence of the covenant community has been since the time of Yeshua. Yeshua took the “curse of Torah” (Gal 3:13) – the punishment for sin – from those who believe in him so that we could all, both Jew and Gentile, submit to the leading of God through his Holy Spirit to have Torah written on our hearts (Jer 31:33; Rom 8).

We were intended to learn together how to be a worldwide community of faith with the new authority to interpret Torah given to Bible teachers, pastors and elders in local communities throughout the world.

The fourth stage will be the Millennial community following Yeshua’s return. We must wait patiently for this and wonder at just how it will all come together.

Separation from the Roots of the Faith

Satan threw a spanner into the works when he persuaded Christian leaders, from approximately the third century on, that God had finished with the Jews. The result was cultivation of alternative Christian traditions, including modifications of the Sabbath and the Feasts (see for example Tishrei Journal Archive Number 17: From Sabbath to Sunday, Passover to Easter and Dedication to Christmas (Some Historical Background)).

A multitude of Church characteristics and traditions have emerged among the various denominations since the days when leaders of the Church in the Gentile world separated from their historic connection to Israel. Anti-Semitism was a terrible consequence that led to a mistaken pride that the Church had replaced Israel.

In so doing many denominations emerged, some trying to replace the religious order of ancient Israel with their own definition of the priesthood and the Feasts. Eloquent liturgies have emerged, but often robbing church members of their personal walk with God.

Satan threw a spanner into the works when he persuaded Christian leaders that God had finished with the Jews.

Some branches of the Christian Church nevertheless retained much of the true heritage passed on, including baptism and regular remembrance of the Lord through the bread and wine of communion. The Lord has blessed his Church over these years despite much that needs restoration and re-thinking.

Greco-Roman Influence

When the Christian Church distanced itself from the Jews, Greco-Roman influence crept in to fill the vacuum. It is instructive to consider the diocese, for instance, which is Roman in origin and inclines towards a centralised system of administration with local representation. Some hierarchical structures of Anglo-Catholic church leadership, including the priesthood, owe much to Greco-Roman traditions of clergy and laity and centralised control.

Also, the idea of a Greek Theatre has imposed itself more than we realise on a large number of congregational meetings (see, for example, Tishrei Journal Archive Number 42, From the Theatre to the Home). This is a major area for consideration to understand the consequences of the Christian Church departing from its original roots.

Time to Restore the Roots

Now is the time to gradually put things right. We cannot over-ride the authority given by God to local communities of Christians, so at best we can suggest taking counsel together. Since this is the prophetic moment for Christians to re-discover their ancient inheritance and re-root more firmly into the flow of covenant history, neglect of this could lead to greater deviation, even succumbing to deception, in the coming days.

This is the prophetic moment for Christians to re-discover their ancient inheritance and re-root more firmly into the flow of covenant history.

There is already a flood of strange spiritual experience here and there in the Christian Church that seems to come more from New Age spirituality than from the Holy Spirit. Something will always come in to fill a vacuum. It is noticeable how many Christians are thirsting for change, recognising the dryness of much traditional Church experience.

Next week this series will continue by offering some suggestions as to the beginning of an agenda – ideas for how to move forward in collectively re-discovering our Hebraic roots.

Next time: Re-thinking Community

'Why is this night different from all other nights?'

This is the question the youngest child in every Jewish home asks in song at Passover, as families gather to celebrate this ancient festival commanded by God in perpetuity: "This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord—a lasting ordinance" (Ex 12:14).

Jewish history and identity are rooted in this unique festival. Remembering God's deliverance of his enslaved people has been the glue holding the Jewish community together for centuries, enabling them to survive exile and persecution (click here for a longer study of Passover).

Yeshua (Jesus) used the setting of Passover (in the synoptic gospels) to announce the new covenant in his blood. Christian identity is therefore also rooted in this festival. Many churches now hold Passover celebrations, but it can be hard for Jewish people to understand why Christians want to celebrate Passover. Most perceive it as a celebration exclusively of Jewish freedom. Some are pleased by Christians' desire to mark this festival, while others are wary.

It is still primarily a festival of Jewish freedom. However, it is foundational to the identity of believers in Jesus, both Jew and Gentile. Exodus tells us that, "There were about six hundred thousand men on foot, besides women and children", but also that "Many other people went up with them" (Ex 12:37-38). These would have been Egyptians. So Gentiles (non-Jews) were part of the Exodus.

Passover is primarily a festival of Jewish freedom – however, it is foundational to the identity of believers in Jesus, both Jew and Gentile.

The story has not changed. Gentiles still join the Jewish Exodus - through faith in Messiah. The blood of lambs is no longer daubed on homes, but the blood of the "Lamb of God who takes away the sins of the world" (John 1:29) is a sign carried in the hearts of believers in Yeshua. It is his blood that sets us free because "Messiah is our Passover Lamb" (2 Cor 5:7).

Gentiles do not replace Israel in the story; they join with Israel because the Messiah "is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:14).

Why is This God Different From All Other gods?

Passover reveals the character of the God of Israel. Christians think of God's defining characteristic as being love. In the New Testament, John declares that "God is Love" (1 John 4:8). Yet the word 'love' does not appear often in the Hebrew Bible or Old Testament. That is because another word is being used, which is hesed, meaning loving-kindness or mercy expressed in covenant faithfulness. The nearest New Testament equivalent is charis, meaning grace.

At Passover, the Lord demonstrated his unique redemptive power and faithful character. Miriam celebrates God's goodness in song: "In your unfailing love (hesed) you will lead the people you have redeemed" (Ex 15:13).

In the new (or renewed) covenant announced in Jeremiah, the Lord declared, "I have loved you with an everlasting love; I have drawn you with unfailing kindness" (hesed) (Jer 31:3).

We often talk about an angry God who must be appeased, but a capricious, angry deity is more in keeping with pagan ideas of God. The Lord's defining characteristic is hesed, loving-kindness expressed in covenant faithfulness. When we break his covenant, the Lord is righteously angry at sin, not angry with us, because we are loved, but angry at sin's power in us to hurt, defile and destroy ourselves and others. He must judge sin in us. However, he is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

Our God is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

His justifiably righteous anger at sin and his perfect justice are preceded by his love. So his love precedes justice and his justice proceeds from love. In other words, he must judge because he loves. How can he love and not judge on sin and injustice? How can he let those he loves be sinned against and not burn with justifiable anger? So he executes perfect justice in and from hesed, covenantal love and faithfulness. As we remember the events of Passover, let us remember in awestruck wonder the loving-kindness and sacrificial faithfulness that took our Messiah to the Cross to be our Passover Lamb.