That They May Be One

A Brief Review of Church Restoration Movements and Their Connection to the Jewish People

Daniel C. Juster

• Publisher: Messianic Jewish Communications
• Year: 2012
• ISBN:
  9781936716319
• Topic: Theology & Religion
• Subtopic: Jewish Theology

Dan Juster describes how the various restoration movements in church history have connected to their Jewish roots an Israel to lay the groundwork for what is happening today.

CONTENTS

Introduction

Understanding Church History

1

New Covenant History

2

The Early Church and the Beginning of Decline

3

Rome’s Elevation and the Decline of the Church’s Jewish Identity

4

The Reformation

5

Denominations and Streams

6

Restoration Movements in the United States: Nineteenth and Twentieth Century

7

The Church World Today

Appendix

The Seven Affirmations

Bibliography

INTRODUCTION

Understanding Church History

Having spent thirty-five years in the Messianic Jewish movement, I have heard many views among Messianic Jews concerning the Christian Church. I have also seen an amazing variety of views from Christians concerning Jews, Judaism, and Messianic Jews. Some in the Messianic community think the Church is pagan because it does not celebrate the right feast days. Some Christians think that Judaism is an aberration and even that Jewish people are no longer benefactors of God’s promises. Those of us in Messianic Judaism must understand the Church with a balanced perspective recognizing the Jewish connection. This, in turn, will be a positive step toward helping Christians correctly understand Jews and Messianic Jews.

A healthy understanding of the Church is vital for those Jews and Gentiles who are part of the Messianic Jewish community. We, as the restored remnant of Israel, are not going to be able to fulfill our task if we are not in a positive relationship with the Church. This includes not only individuals, but also our relationship to the corporate expressions of the Church.

A correct understanding of Messianic Judiasm is also important for all Christians. To not recognize what God is doing among his chosen people is to miss his program for the world. As this age moves to its closing drama, a Jewish perspective on Church history is past due so that we can fulfill our mutual destiny, together.

This book is not just a brief summary of Church history. It is history with a perspective—one that shows the connection to the Jewish people. I trust that this book will be helpful to all who read it.

What Is the Meaning of History?

How history is examined depends on if history is viewed as being purposeful or merely a collection of successive events and facts that show historical causation but no significant larger purpose. The latter view, held by most secular historians, provides an understanding of human individual and corporate behavior and may provide direction for future nations, especially given their present challenges. Yet, in this view, interpretation comes only from a worldly perspective.

In the biblical view, however, God is the Lord of history. The center of history is found in God’s involvement with it. The center of God’s action in history is Israel and the Church. Consider the principle of sowing and reaping. Nations, not only individuals, act in ways that over time result in consequences that alternately enhance or destroy humanity. In this framework, history takes on a whole different interpretation; it teaches us lessons about God’s ways.¹ The most profound historical writing is the history of Israel and the Church found in Numbers, Kings, Chronicles, the Gospels and Acts. In the Bible, history is understood from the perspective of what God is seeking to do through the ages.

But by what criteria should we evaluate cultures that are not directly a part of the biblical narrative? The answer is found in the revelation given through Noah. What nations do with the truths revealed to Noah determines their quality of life. All nations are descended from Noah, and most cultures have some memory of the fall and flood. The writings of Theodore Gaster on world mythologies and many other writings give evidence of this this lingering Noahic memory.²

After Noah, God chose a people—the Nation of Israel—to restore and extend his truth to the other nations. Israel was the keeper of this revelation and the source through which God would turn the world back to himself. History is the story of God’s redemption. Biblically, Israel has yet to restore God’s truth throughout the world. After Yeshua returns to the Earth, the Kingdom of God will expand in fullness from Israel to the nations of the world,³ paralleling the Kingdom’s advancement in partial form from Israel to the nations in the early centuries of Church history.

Putting history into this broader context of sowing (God’s revelation sown among the nations) and reaping (the fruit of what the nations have done with this revelation) indicates that history is God’s story of what the world has done and is doing with the Gospel. It is also the story of what the world has done with the Noahic revelation and God’s revelation through nature (Rom. 1). These elements form the center of our theory of history.

1

New Covenant History

____________________

The book of Acts gives a historic beginning in the midst of the earth’s story. It was not new in regard to birthing the people of God because Israel was already corporately God’s chosen people. However, not every individual in Israel was saved.

In Acts, the apostles embrace the New Covenant. They plant a new community with a new revelation. It is important to understand this new “apostolic perspective” in launching the body of believers, which came to be known as the “Church.”¹

The center of history became the kehillah (‘congregation’ in Aramaic or Hebrew) of Yeshua.

“Upon this rock² I will build my [kehillah] congregation; and the gates of hell shall not prevail against it” (Matt. 16:18 KJV).

The disciples did not understand the implications of what Yeshua was saying in this verse in Matthew. He was creating a people from all of the world’s nations that would be a manifestation of his Kingdom.

The terminology used in the body of believers today is so skewed that we do not see the importance of what Yeshua said. Even the phrase “go to church” or the question, “Where do you go to church?” is an unbiblical way of speaking that blinds us to the meaning of this verse. We do not “go to church.” We are the Church. We go to the corporate body’s expression of the worship. We go to a meeting for teaching and to be equipped by the leadership of that corporate body. The fact that the word church has its true background in the word kehillah shows us how skewed our terminology is. Replace the word church, which also refers to a building, with congregation. The question, “Where do you go to church,” continues the misunderstanding. The right question is, “What community or congregation are you a part of?”

Let us look at the meaning of this new reality Yeshua brought into being.

The Disciples’ Understanding of God’s Plan

Let us begin our discussion with Matthew 16 where Yeshua declared that he would “establish his congregation and the gates of hell would not prevail against it.” In regard to leadership in this new community, Yeshua tells Peter that he is given the keys of the Kingdom. This is extended to the disciples in general in Matthew 18 because the keys have to do with the power of binding and loosing according to rabbinic thought. The doctrine of the keys refers to the authority to make judicial decisions in Israel. Matthew 18:18 speaks of this judicial authority in these terms: “Whatever you bind on earth will be bound in heaven.” This means that they had the authority to decide what practices people were loosed from and bound to. It also referred to a judicial penalty that had to be accepted by the rest of the community. Before this time, God limited that kind of authority to the judges in Israel with the ultimate judges being the Sanhedrin, the supreme court of Israel. After the destruction of Jerusalem and the elimination of the Sanhedrin, rabbinic writers claimed that this authority passed to them.

When Yeshua said, “I will establish my congregation and the gates of hell will not prevail against it,” the disciples likely thought, There’s going to be a synagogue within Israel! It’s going to be strong, and we will have strong authority in it. It will eventually take over the nation. Their perspective, given in Matthew 16 was that Yeshua was transferring the authority from the Sanhedrin to them indicated by Yeshua’s giving them the keys of the Kingdom. After Yeshua died on the cross and was resurrected, the disciples came to a fuller understanding of what this transference of authority meant. At first their Messiah’s death shocked them because they had thought that he was going to fulfill the prophecies to deliver Israel from foreign oppression. They had hoped that this glorious deliverance would bring the Age to Come³ in fullness. Instead, Yeshua had been crucified. They had been stunned. Then three days later he had been resurrected, and they had been overcome with joy.

He taught his disciples for forty days, and yet even then they still did not understand everything. Forty days passed, and Yeshua appeared to his disciples on the Mount of Olives. It is very important that we are able to see this passage differently. They said, Will you at this time restore the Kingdom to Israel? In other words, “Will you at this time do what the Messiah is supposed to do—deliver us from the Romans, bring that glorious deliverance the prophets spoke of, and then bring the Kingdom Age come fullness?”

The disciples did not yet understand that Yeshua was bringing the Kingdom in part so that its expression was in the healed lives of believers, through the quality of love and justice practiced within the congregations of Yeshua. We are to create communities of love and justice in the way we treat each other, and we are to enforce the standards of God.

Contrary to what is taught in many sectors of the Church, Yeshua did not say or imply, “Don’t you understand that I’m not going to do that? I’m here to bring in a spiritual kingdom. I’m not here to bring an external worldwide millennial kingdom; your theology is wrong; you’re still thinking carnally. You’ve got to be more spiritual.” Such teaching is simply out of context and untrue. Yeshua said, “It is not for you to know the times or the seasons.” The issue was timing and not their view of a literal kingdom.

Yeshua’s answer can be interpreted in this way, “Yes, what you’re expecting is right. It is going to come but not yet. You cannot know when the final act will come. First, you must go to Jerusalem and there wait for the promise of the Father. You are going to receive power after the Holy Spirit comes on you, and then you are going to become witnesses—first in Jerusalem, Judea, Samaria, and then to the uttermost parts of the earth” (Acts 1:8). After that, Yeshua was taken up into the heavens, and the disciples were amazed. An angel appeared and said, “Why stand you gazing up into heaven? This same Yeshua whom you have seen will come again in like manner as you have seen Him go” (Acts 1:11).

The disciples had no idea that Yeshua’s return would take two thousand-plus years! So the last instruction they had was to go to Jerusalem and wait. They went and waited, and a wonderful miracle took place. The Spirit was poured out on 120 faithful disciples. They spoke in other languages. There was a great rush of wind, and tongues of fire seemed to rest upon them all. They went out onto the street and preached the Good News to the Jewish people who had gathered from all over the world for the Feast of Shavuot (the Feast of Pentecost). Thousands responded. Remember that these people were now gathered in Jerusalem and were mostly Jews who spoke different languages because they resided in different countries. There were also proselytes among the Gentiles.

The Disciples’ Understanding Grows

We can imagine at this point what the disciples thought about eschatology (an understanding of how history would develop at the end of the age). Well, of course, before he overthrows the Romans, we’ve got to get Israel to repent! Now, we understand! Well, they understood—partially. They believed that once Israel accepted Yeshua as the Messiah-King, the Romans would be overthrown and then the Kingdom would fully arrive.

Did you ever ask yourself why there is no recorded mission to the Gentiles in the first ten chapters of the book of Acts? Yeshua taught, “You will receive power after the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, Judea, Samaria, and to the uttermost parts of the earth.” They probably thought, We’ve got to share what we have seen and heard with the Jewish people in the Diaspora, the Jews all over the world. They weren’t thinking of Jerusalem, Judea, and Samaria as places to share this with the Gentiles; they were only thinking about the Jews! They did, however, share the Gospel with the Samaritans but only after a scattering from persecution (Acts 8).

In Matthew 28:19, Yeshua said, “Therefore go and make disciples of all nations... ” Obviously the disciples did not understand Jesus’ words. Perhaps their thinking was, Of course, we’ll disciple all of the nations when Yeshua returns. After Israel has repented and been delivered, then we’ll go out and disciple all of the nations. They put Yeshua’s words in the framework of a first-century Jewish understanding of how history would develop. They were looking forward to Israel repenting, after which they were expecting the Messiah to come. In Acts 3:19–21, Peter said to an all Jewish audience, “Repent that God might send Yeshua, who must remain in heaven until the times of the restoration of all things (Age to Come) spoken by the mouth of all his holy prophets since the world began.” He must remain in heaven until the times of the restoration. That until is connected to Israel’s repenting and receiving him corporately as the messianic king.⁴

Within the framework of first-century Judaism, the disciples probably reasoned, Mission to the Gentiles? Why would we want to do that? All we have to do is get Israel saved, and then, of course, the nations will all come to the truth! The Hebrew Bible in text after text declares that Israel’s restoration will lead to the salvation of the nations. The blinders over the minds of the nations will be removed when Israel fully embraces Yeshua. They might have thought of texts like Isaiah 25, which said the blindness of the nations would be removed.

God’s Plan for the Age

The disciples were in for a big surprise on two fronts. First, they had no idea at this time that they had a mission to the Gentiles. Second, they had no idea that Israel would say, “No!” to their preaching of the Good News. They had the testimony of the Resurrection. They had the empty tomb. They had signs and wonders like the world had never seen. They probably figured it was only a matter of time—even a brief period of time—until all Israel would believe. I believe that part of the reason the disciples were unable to understand what Yeshua was saying was because they did not fully understand Daniel 9.

My understanding of Daniel 9 is different than dispensationalism, where believers are taken from the earth seven years before Yeshua’s return to earth. Also, I believe that the one who confirms the covenant in verse 27 is the Messiah (not the Antichrist). Yeshua validated the covenant during the three and a half years of his ministry. Then, the disciples continued its verification in Jerusalem for another three and a half years (the period from Pentecost to the first great persecution and scattering). These two periods total seven years.

In the midst of the seventieth week, the seventieth period of seven years (Daniel 9;24-27) Yeshua died and ended oblation in the sense that the sacrifices lost their centrality and were no longer effective. Apostolic preaching confirmed the covenant for the last half of the seventieth week, and then judgment fell as evide...

Table of contents

• Cover
• Testimonials
• Other Books by Author
• Half title page
• Copyright page
• Title page
• Contents
• Endnotes