LCJE Bulletin Issue 121, August-September 2015

The 10th International Conference in

Networking Jewish Evangelism

LCJELausanne Consultation on Jewish Evangelism From the Coordinator The LCJE Tenth International Conference ended in Jerusalem on Au- gust 21, 2015, with well over two hundred participants from six con- tinents, including many Israeli believers. I want to thank again our tremendous conference staff for all that they did to make this confer- ence a wonderful success, beginning with Area Coordinator and LCJE Bulletin our Country Host, David Zadok, his executive assistant Yulia Zlatkov, Issue No. 121 LCJE Secretary Christine Fulcrod, Alec Goldberg, Efraim and Jeannie August-September 2015 Goldstein, Ann Hilsden, Dan Sered and Simon Stout, as well as the excellent staff of Sar-El Tours. © Lausanne Consultation on Jewish Evangelism Elections: We want to welcome and congratulate the new members of the International Coordinating Committee (ICC), Bodil Skjott and Editor: Jim Melnick Dan Sered, and also very much thank Ann Hilsden and Mitch Glaser for their many years of service on the ICC. We have two new area co- Printed by: Wave Printing & ordinators: Rolf Heitmann for Europe and Efraim Goldstein for Israel. Graphics, Fredericksburg, VA We extend our deep thanks to Jean-Paul Rempp and David Zadok for USA their dedicated service to their respective regions. Papers and Presentations. This issue includes some conference Published February, May, papers and presentations. Other conference papers and presentations August, and November can be downloaded from: www.lcje.net/IndexofPapers2015. html or by going to “Papers” from the LCJE homepage and clicking Address: P.O. Box 5501 on “2015 Papers.” Falmouth, VA 22403 USA Photos. Bob Mendelsohn’s photos from the conference can be found at: http://bit.ly/LCJE2015 Individual membership US $25 Conference Survey: I also want to thank Yoel Ben David and Dan annually; subscription US $15 Sered for putting together an excellent survey for us of our Jerusalem payable to ‘LCJE’ conference. Survey results can be downloaded from the main LCJE. net webpage. Some of these responses and other comments from Payment: By check or bank various conference participants will help guide the ICC and regional wire transfer; see www.LCJE.net coordinators in future conference planning and decision-making. (under “Contact”) Articles in this Issue. We open this issue with the very welcome news of Barry Barnett’s return to Israel, follwong an extensive legal CONTENTS battle. Next, one of the highlights of our Jerusalem conference was honoring many of the Messianic Pioneers in the Land of Israel. Bill 2 From the Coordinator Bjoraker wove together many of their stories into a beautiful tapestry. 3 Barry Barnett returns to His article in this issue on Rabbi Daniel Zion grew out of that effort. Israel Dan Sered, who led the ‘Next Generation’ night at the conference, 4 Rabbi Daniel Zion of shares his insights and the small group responses from that evening 7 LCJE: The Next Generation in his article, “LCJE: The Next Generation.” 9 Update on Jewish Believers Next, Dr Skarsaune gives us an update on his Jewish Believers in in series Jesus series. Barry Rubin follows with information on his compilation 11 Messianic Resources for of new Messianic resources available for Jewish evangelism. Jewish Evangelism We close this issue with Jim Sibley’s paper from the Jerusalem conference that carried the provocative title, “The ‘Lost Gospel’ of 13 The ‘Lost Gospel’ of Jerusalem.” I think most readers will be very encouraged by Jim’s Jerusalem analysis and conclusions of this ‘lost Gospel’. Let us pray that many 20 Upcoming LCJE Meetings; more outside of our ranks may also ‘fi nd’ and embrace this Gospel of Virtual Tour of the Temple the priority of Jewish evangelism! DVD 21 Sample Survey Results — CEO Meeting **SAVE THE DATES**: The next CEO conference 10th International is now scheduled for May 8-12, 2017. The location is yet to be deter- Conference mined. 23 Photos from Jerusalem: The 10th International In our sure hope for the coming salvation of Israel. Jim Melnick Conference Isaiah 45:17: “Israel shall be saved by an everlasting salvation...”

Front cover photo: Group photo of attendees at LCJE Tenth International [email protected] Conference in Jerusalem (August 2015) 2 Barry Barnett Returns to Israel! By Jim Melnick, LCJE International Coordinator

Dan Sered Alison Barnett Barry Barnett Jim Melnick (Ben Gurion Airport, August 10, 2015)

Returned to Israel! be the legal game that is being On August 10, 2015, just a few Implications played. It apparently gives some days before the opening of the Although Barry’s return to Israel cover to the anti-missionaries LCJE 10th International Confer- is a great step forward, full vic- and immigration offi cials who ence in Jerusalem, Barry Barnett tory remains incomplete. Justice appear to have colluded to vio- successfully returned to Israel. has yet to be served. Neverthe- late Barnett’s civil and religious He and his wife Alison were wel- less, his legal team worked very rights in the fi rst place. As far as comed by a small group at Ben hard to bring things to this point, is known, none of those offi cials Gurion Airport, where we await- and for that, his supporters are has been reprimanded or called ed word in the Arrivals Hall that very thankful. But, in order to out for what they did - beyond Barry’s attempt to return to Israel enter Israel, Barry was required, the publicity of the Israel Su- would be successful. Besides his for example, to retain a large preme Court case itself. successful Israel Supreme Court bond promising that he would Nevertheless, we rejoice that case, Barry also carried with him not ‘work’ in the country based Barry was fi nally able to return to a letter from the Ministry of Inte- on the terms of his tourist visa. the Land of Israel without further rior authorizing entry into Israel This was an absurd claim from hindrance. For that we give the following a previous deportation the very beginning of this entire Lord all the praise! order that barred him from the episode, and yet the Israeli gov- country for up to ten years (for ernment has maintained this fi c- Jim Melnick more on Barry Barnett’s story tion - as if Barnett is somehow [email protected] and legal case, please see LCJE poised to ‘work’ in Israel and Bulletin, November 2013, Issue must be formally barred by gov- #114, pp. 4-6; and November ernment order from doing so! 2014, Issue #118, pp. 4-5) However, that continues to 3 Rabbi Daniel Zion Pioneering Insider Witness within the Traditional Jewish Community in Eretz Yisrael By Bill Bjoraker, PhD Associate Professor of Judeo-Christian Studies, William Carey International University, Pasadena, California, specialist in oral strategies in education and mission, and adjunct professor in the Messianic Jewish Studies Program, The Kings University, Gateway, South Lake, Texas

Editor’s Note: At the 10th International Conference in Jerusalem, Bill Bjoraker masterfully wove together a series of stories and testimonies of many of the early Messianic Pioneers in the Land of Israel. Since our conference time was limited, many of these stories by necessity had to be abbreviated. The amazing story of Rabbi Daniel Zion and the Jews of Bulgaria, is one such story, which Bill shares with us here in much greater detail. J.M.

No, not I; no, not I, only you are Yeshua in me. Only you bring me before the God of my fathers, Only you can heal me from every evil illness, No not I, No not I, only you are Yeshua in me! Only you teach me to love all creation, Only you teach me to love even the enemy, No not I, No not I, only you are Yeshua in me! For this reason I will stay in your love, For ever will I be within your will, No not I, No not I, only you are Yeshua in me!

— Rabbi Daniel Zion Bill Bjoraker Introduction Messiah. He asked other rabbis agent in saving the Bulgarian Born in 1883 in , what it meant. They couldn’t say, Jewish community from the Na- where there was a large Jewish so he fi nally went to the Bulgar- zis. When in 1943 the Bulgarian community, Rabbi Daniel Zion ian Orthodox metropolitan bishop government began the expul- became the answer to the plea Stephen, who wisely told him to sion of Jews, Rabbi Zion called from many Jews who had im- forget about Christianity and to the Jewish people to gather in migrated into Bulgaria after the focus on Yeshua. the central synagogue in Sofi a to Balkan war in 1912. In answer to Rabbi Daniel never converted pray for the edict to be rescind- a plea in 1918, to “send rabbis,” to the religion of Christianity per ed. When they came out of syna- the head of the yeshiva in Thes- se, but instead continued living gogue, they were attacked with saloniki sent his son Daniel (age an orthodox Torah observant life. truncheons, and 250 men were 35) to serve the Jewish commu- His faith in Yeshua as Messiah arrested. But, due to the good re- nity in Sofi a. Daniel served the became known in Sofi a, but he lationship that Rabbi Daniel Zion community well as a rabbi in the was such a respected rabbi, who had cultivated with the Metropoli- 1930s and was eventually chosen lived a strictly orthodox/Torah tan (archbishop) Stephen of the to be the Chief Rabbi of Bulgaria observant life, that his opponents Bulgarian Orthodox Church, he during the early years of WWII. couldn’t do much against him. was able to ask Stephen to inter- Though he did not preach about cede with the king, Tsar Boris III. Early Years as a Rabbi Em- Yeshua from the podium of his When there was talk of shipping bracing Yeshua as Messiah synagogue, each Shabbat after- the Jews to Germany, Rabbi Zion In the early 1930s, a Christian noon Rabbi Zion studied the New and his secretary wrote a letter mystic, Peter Dunnov, invited Testament with a small group to the King begging him in the Rabbi Zion to visit him. Daniel of Bulgarian Jewish community name of Yeshua not to allow the was impressed with the spiritual leaders in his home. Jews to be taken out of Bulgaria. disciplines that Dunnov practiced, In the letter he told the King he one of which was praying at sun- Saving the Bulgarian Jewish had seen a vision of Yeshua who rise. Sometime during this peri- Community, 1943–1944 told him to warn the king against od, Daniel was praying at sunrise It is not an overstatement to delivering the Jews to the Nazis. and saw a vision of Yeshua the say that Rabbi Daniel was a key The next day, King Boris was to 4 go personally to meet with Hitler. that Rabbi Zion had before he Life in Israel (1949–1979) In Rabbi Daniel’s sermon on the met with King Boris. As a result, In Israel, Daniel Zion was imme- Shabbat after they visited the Rabbi Zion received full credit for diately accepted as the rabbi of King’s palace, he said, saving the Jews of Bulgaria, for Bulgarian Jews. Even though a which he received many beat- rabbinical court stripped him of Do not be afraid, dear brothers ings. his rabbinical credentials because and sisters! Trust in the Holy he refused to stop talking about Rock of our salvation ... Yester- After the War his faith in Yeshua, he continued day I was informed by Bishop After the war Rabbi Zion knew to be a rabbi fi rst in Jerusalem, Stephen about his conversation that there was no future for the then in . At the same time, with the Bulgarian king. When I Jewish people in Bulgaria, even he continued to live and worship went to see Bishop Stephen, he though the Bulgarian people had as an orthodox Jew, while lead- said: “Tell your people, the King bravely defended the Bulgarian ing orthodox synagogues. has promised, that the Bulgarian Jews. With communism coming Although he did not preach Jews shall not leave the borders to power, Rabbi Zion realized that openly about Yeshua in syna- of Bulgaria.” When I returned to the only place of sanctuary for gogue services just as he had the synagogue, silence reigned the Jewish people was in Israel. done in Sofi a, each Shabbat af- in anticipation of the outcome of He organized the Jews of Bul- ternoon Rabbi Zion continued to my meeting with Bishop Stephen. garia, who respected him as the study the New Testament with a When I entered, my words were: man who kept them alive during select group of Bulgarian Jews “Yes, my brethren, God heard our the Holocaust. Standing before in his home and often any who prayers” them, he said, “My brothers, my wanted to join them. (http://www.petahtikvah.com/ dear sisters, we are now going to Rabbi Zion gave a radio inter- Articles/RabbiDanielZionChie- make mass aliyah [immigration view in Jerusalem in the 1950s fRabbiBulgaria.htm) to Israel]. We are going to go on the national Israeli radio sta- up to the Land of Israel. We are tion, in which he expressed his The Bulgarian King never did going to ascend to our destiny.” faith in Jesus as the Messiah. comply with German demands They followed en masse. Rabbi This was most probably the fi rst for Jews to be deported to con- Zion came to Israel as a hero. His of its kind witness to Yeshua on centration camps. Although more followers were willing to listen Israeli radio. According to Jacob than 10,000 Jews were sent to to their rabbi’s explanation that Gartenhaus, a Jewish believer provincial Bulgarian cities, and their lives had been saved by Ye- who worked with Southern Bap- 3500 to labor camps (not death shua. (http://www.petahtikvah. tists and was later the Director camps), 2300 Jews were allowed com/Articles/RabbiDanielZion- of the independent International to remain in Sofi a. The Bulgarian ChiefRabbiBulgaria.htm). Board of Jewish Missions: Jews were not murdered in ex- Later, the government of Israel God opened the door through termination camps like was the offi cially thanked Bulgaria for its “Kol Yisrael,” the offi cial radio case for so many other European defi ance of Nazi Germany. This broadcasting station of Israel, countries. story was kept secret by the So- for Rabbi Daniel Zion to preach During the Nazi occupation, viet Union, which took control the Good News of the Lord Je- while he was still Chief Rabbi, of Bulgaria after war. The com- sus Christ, the One and only True the Nazis would take Daniel out munists would not publicly rec- Messiah of Israel, from the in- and publically fl og him, in front ognize the role of the King and spired, preserved, inerrant word of the Great Synagogue in Sofi a. the Church in saving the Jews, of God. This was the fi rst time Bulgarian Jews knew their rabbi as the royal and church leaders that any person was given the (Daniel Zion) took the stripes were considered to be enemies privilege of preaching the Gospel that were intended for all Bulgar- of communism. As a result, the of the Lord Jesus Christ, the true ian Jews. They remembered the documentation of the story of Messiah, on “Kol Yisrael.” (http:// cattle cars packed with Jews from the Bulgarian Jews only became www.messianicgoodnews.org/ Thessalonica and Greece travel- available after the end of the rabbi-daniel-zion/). ing through Bulgaria en route Cold War in 1989. The number to death camps. The Bulgarian of 48,000 Bulgarian Jews was Legacy Jews sought to help their fellow known to Hitler, yet not one was Rabbi Daniel Zion came to faith Jews in any way they could. They deported or murdered by the Na- through a vision and never went knew that their rabbi had spared zis.” (https://en.wikipedia.org/ through the tunnel of cultural them from a similar fate, taking wiki/History_of_the_Jews_in_ and religious conversion, thanks the punishment for them. What Bulgaria). to the wisdom of his friend, Ste- they didn’t know was the vision phen, the Archbishop of the Bul- 5 garian Orthodox Church. The wise Archbishop told mained faithful to a Torah-observant life style. His him he did not have to convert to Christianity but religion was always traditional , but his faith could simply embrace Yeshua as Messiah, and that was in Messiah Yeshua. In this sense, he was not is what Rabbi Zion did. Would that there had been a “Messianic Jew” as we usually defi ne them in the many Christian clerics over the centuries with Ste- contemporary Western and American movement phen’s view; how many more Jewish people might that has emerged since the 1970s. He lived before have embraced their Messiah? the modern Messianic Jewish movement. Nor was The Apostle Paul stated a principle in I Corinthians he a “Hebrew Christian” (as Jewish believers in Je- 15:46, “First the natural, then the spiritual.” Though sus used to be called before the modern Messianic he was speaking of the fi rst Adam and his natural movement), because he did not identify culturally descendants and the last Adam (Christ) in his res- as a “Christian.” He never had to re-affi rm his Jew- urrected body and the spiritual bodies those who ish identity or religion - he never lost it. He was follow Him will receive, there is a sense in which born, raised and lived out his life as a traditional this principle applies to Rabbi Daniel Zion’s life work Jew. He would be more accurately described as liv- as well— fi rst, he saved Jews physically from physi- ing and bearing witness to Yeshua as an “insider” cal death during the Holocaust and also brought within traditional Judaism. the message of salvation from spiritual and eternal Are there many such insider witnesses today within death to many of his Jewish people. His actions in traditional synagogues in the State of Israel? There saving them from the Nazis won him the respect to are some, but they would necessarily be not widely be heard when he spoke the message of the Gospel publicized. However, we should pray for them as of Messiah Yeshua, and how they could be saved one form of witness that God is using. through him. Thus, Rabbi Zion’s life is a living mes- Rabbi Daniel’s story has been a hidden one that sage to the truth that God cares about both hu- needs to be told to the broader Jewish community man fl ourishing and shalom in Olam ha zeh (This and to the world, a story of faithfulness and coura- World), and about eternal salvation in the Olam ha geous witness through living and suffering for the ba (The World to Come). Both social/humanitarian Messiah he loved. His life story put to fi lm would action and evangelism are aspects of the Gospel of make a fascinating movie. As far as we know, there the Kingdom of God. are no standard biographies in book form that In 1979, Rabbi Zion went to be with Yeshua at have been written about him, only articles. Further the age of 96. The Bulgarian Jewish community in research needs to be done by interviewing living Israel gave him full military and state honors. His descendants of families who were members of the casket stood in the center of Jaffa with a military synagogue community of mostly Bulgarian Jews of guard and at noon was carried by hand all the way Jaffa that Rabbi Daniel led from the 1950s-1970s. to the cemetery in the city of Holon. He was buried While in Israel in August 2015, I heard and rum- as the Chief Rabbi of Bulgarian Jews who saved blings about (and actually met with one) young them from the Nazi Holocaust. He was 100 % Jew- Messianic Jewish Israelis who have experience in ish and 100 % follower and disciple of Yeshua the fi lm-making who do indeed aspire to produce a Messiah (http://www.petahtikvah.com/Articles/ movie of his life. May they be encouraged and em- RabbiDanielZionChiefRabbiBulgaria.htm). powered to succeed, b’ ezrat Ha Shem.

Rabbi Daniel Zion’s Spiritual Identity Bill Bjoraker Rabbi Daniel never converted to “Christianity” as a [email protected] religion. He embraced Yeshua as Messiah and re-

Bibliography A more detailed account of the story of Rabbi Daniel Zion can be found on Rabbi Joseph Shulam’s website from which much of this account is taken: “Rabbi Daniel Zion: Chief Rabbi of Bulgaria during World War II” http://www.petahtikvah.com/Articles/RabbiDanielZionChiefRabbiBulgaria.htm Messianic Good News: http://www.messianicgoodnews.org/rabbi-daniel-zion/ Netivyah Bible Instruction Ministry: http://www.netivyah.org/article/rabbi-daniel-zion-zl/ Videos on youtube: https://www.youtube.com/watch?v=-83wBkb2cNo https://search.yahoo.com/yhs/search;_ylt=AwrTcdfi M_9V6fgAgrMnnIlQ?p=youtube+Rabbi+Daniel+Zion &fr2=sb-top&hspart=mozilla&hsimp=yhs-003 6 LCJE: The Next Generation By Dan Sered, New ICC Member and Jews for Jesus Israel Director

Editor’s Note: The Next Generation night during the 10th International Conference in Jerusalem was held on August 19, 2015.

Dan Sered Small Group 31

Overview and on one that I wish to focus, observations. During the LCJE international was a time of refl ection and dis- conference we took an entire cussion in small groups around LCJE’s Strengths evening session to contemplate fi ve leading questions. I want The LCJE network has many the LCJE and the next genera- to take this opportunity to thank strengths that can benefi t the tion. I think that everyone agrees those conference participants next generation of workers in that this is an important topic, who stayed and brainstormed Jewish ministry. Among the because if we do not invest in the around the tables discussing strengths that were listed by the next generation, then the LCJE these questions. For those who groups include: partnerships, will die with us. As a network that were not present at the confer- connections, availability, brain- is committed to strategizing ways ence, the questions were as fol- storming ideas, global diversity, more Jewish people will consider lows: 1) What are the strengths accessibility, and breadth of min- the Gospel, the next generation that we have, as the LCJE, in istry exposure. In summary, and becomes a vital group if we in- fostering the next generation in not surprisingly, our greatest deed want to keep current and Jewish evangelism? 2) What are strength and what we can offer culturally relevant. As part of the some weaknesses that the LCJE the next generation is that we are evening we heard from three has in fostering the next-gener- a network; not an organization. speakers: Eli Birnbaum, Jaime ation? 3) Brainstorm and list ac- We have the advantage of being Hilsden and Michael Hedrick. tions that we can take to prepare global and fl uid. The LCJE is what They are not necessarily experts the next generation for the future we make of it, so let’s continue to in reaching the next generation, of Jewish ministry. 4) If you were be a Gospel-centered movement nor would they defi ne them- to time travel back to 1983, to that exists to bring the Kingdom selves as representatives of ‘the the fi rst LCJE international con- of God to our Jewish people. next generation,’ but the author ference, what paper would you found them to be in a unique give that generation to help them LCJE’s Weaknesses ministry position to offer us, the raise up and prepare the next In order to be able to improve LCJE network, some advice and generation? 5) If you were to at- and grow, one must know where insights. I want to encourage you tend the 20th LCJE conference, it falls short. You can’t under- to check out their papers online what would confi rm to you that stand the grace of God without (see http://lcje.net/Indexof- we have been successful in rais- the admission that you are a sin- Papers2015.html). ing up the next generation? All ner. Similarly, we must agree that responses from each group were we are not perfect and that we Questions for Small Groups collected and are hereby summa- have some weaknesses. Some of Another aspect of the evening, rized with my own comments and the weaknesses that were men- 7 tioned in the LCJE’s fostering of relationships within the Jewish being Jewish; if held in Jerusa- the next generation include: a community. lem, that the session would be lack of mentorship/discipleship, conducted in Hebrew, with the lack of conference topics that ad- Actions to consider children and grandchildren of the dress training; not enough time Among the actions that were next generation leading worship, for fellowship; that we are too listed as we prepare the next presenting papers and encourag- overly structured, too closed, generation for the future of Jew- ing their next generation. too focused on non-evangelistic ish ministry were the following: ministry, not having many young invite more participants, focus on Continuing to Explore people in attendance, and too social media, construct the con- To conclude, I think that we need academic over practical. ference with more of a relation- to continue to explore and de- It seems to me that our over- ship component, provide schol- velop ways for us to build up and all weakness is that we are not arships, bring more big names, encourage the next generation. focusing enough on building rela- avoid jargon language, create a At the LCJE conference I was im- tionships. If you read the papers mentoring program, have more pressed and encouraged by Bodil that were presented, it seems Gospel preaching, discuss the Skjøtt and the Danish Israel Mis- obvious that the next genera- question ‘What makes Jesus sion (DIM). The vast majority of tion is seeking more and deeper good news to your generation?’. the DIM delegation to the con- relationships. Around the tables, As I read this, I pray that we will ference was made up of young as we discussed these issues, we be able to implement these sug- adults, and I also discovered that felt that our own lack of focus gestions. I know that the LCJE Bodil has young adults on her on relationships both between leadership welcomes more sug- board of directors of the DIM. I ourselves at the conference (i.e. gestions and input. do not know of any other minis- not enough time for fellowship) try that has that. This is an ex- and as topics presented in our Unfortunately, we are bound by ample for us - namely, if we want own ministry of Jewish evange- time and there was not much of to have young adults involved lism deters the next generation it for the discussion groups to in the LCJE, let’s give them op- from being more engaged and discuss the last two questions. portunities to attend and to lead. involved in LCJE. As we look to In particular the fourth question: Sure they will make mistakes, but the regional conferences and the ‘What paper would you give in we make mistakes all the time. If 11th LCJE international confer- the 1st international conference I were to attend the 20th LCJE ence, it is my hope and prayer to help them in raising up and international conference, what that building and fostering rela- preparing the next generation?’ would confi rm to me that we tionships will be a focus for us. The fi fth question asked: ‘What were successful in raising up the At the next conference we should would confi rm that we have been next generation would be if the have more times of fellowship successful in raising up the next majority of attendees and LCJE built in to the program, as well generation if you were to attend leadership, the ICC and regional as more times of discussion and the 20th LCJE international con- coordinators, would be under the brainstorming paper topics that ference?’ The responses were: age of 35. are related to building deeper the majority of the delegates Dan Sered [email protected]

SOME SAMPLE RESPONSES from SMALL GROUPS: Brainstorm and list actions that we can take to prepare the next generation for the future of Jewish ministry: - Pair people together - Deconstruct the conference with more relational component - Mentoring program and personal mentoring - Invite more participation - More Gospel preaching

8 Update on the “Jewish Believers in Jesus” Series Report on Progress and Plans By Dr Oskar Skarsaune MF Norwegian School of Theology, Oslo

Editor’s Note: Dr Skarsaune was unable to attend the LCJE 10th international conference in Jerusalem, but his paper was read by the Norwegian Church Ministry to Israel (NCMI) General Secretary and CEO, Rolf Gunnar Heitmann.

The Issue of Forced Baptisms Since the title of all fi ve volumes is Jewish Believers in Jesus., the special challenge of the medieval period is the new phenomenon of forced baptisms. Can Jews who were baptized under threat of ex- ile or death be counted as believ- ers in Jesus? Let me just make the following comments: First of all, forced conversions were not the order of the day during the medieval period. In the centuries covered by the second volume, we mainly fi nd forced baptisms in the seventh century in Visigothic Spain, and the baptisms that took Jewish Believers in Jesus Dr. Oskar Skarsaune place under the Rhineland mas- sacres of Jews during the fi rst Overview Sweden, Finland, Germany, Eng- year of the fi rst crusade, 1096. In The work is presently planned as a land, the USA and Canada cov- both cases, most forced converts fi ve-volumes series, the series title ered the subject for the period were allowed to return to Juda- being, Jewish Believers in Jesus. 30 C.E. until ca. 500 C.E in 930 ism when the rounds of perse- This comprehensive history of pages. The book received many cution came to an end. There is Jewish Believers in Jesus will be favorable reviews by scholars, no way of knowing how many of the fi rst since Hugh J. Schonfi eld’s but more importantly, I received those forcefully baptized chose to The History of Jewish Christian- many emails and letters from remain Christians in spite of this ity: From the First to the Twen- Jewish believers who told me license to return to Judaism, but tieth Century (in two volumes, how important the volume was we are probably not speaking of London: Duckworth, 1936). to them personally in molding very large numbers. Occasional Schonfi eld covered the whole their own Jewish identity as be- use of force happened elsewhere history in 250 pages, and his lievers in Jesus and in knowing and at different times, but not book is no more than a summary they were not the fi rst to do so. on the large scale of the Spanish overview, sometimes fl awed by and Rhineland persecutions. errors of fact and judgement. Work on the Second Volume Most converts during the pe- It is therefore fair to say that Work on the second volume is riod covered in the second vol- Jewish Believers in Jesuss will presently progressing at good ume were voluntary converts and be the fi rst ever of its kind. speed; the projected dead- thus qualify as Jewish Believers line for print-ready manuscript in Jesus. The forcefully converted The First Volume is 2017. The provisional title is who chose to remain Christians The fi rst volume, Jewish Believ- Skarsaune, Hvalvik eds., Jew- are a special case, and recent ers in Jesus: The Early Centuries, ish Believers in Jesus: The Early scholarship has shown that they with Oskar Skarsaune and Reidar and High Middle Ages (ca. 500 should not only be seen as piti- Hvalvik, editors, was published – 1300 C.E). There will be four able victims, but as interesting by Hendrickson in 2007. In addi- or possibly fi ve contributors in people who forged a new bi- tion to the two editors, 14 other this volume, including myself cultural identity for themselves. top-rate scholars in Norway, as chief editor and main author. In the projected third volume, 9 this category will take on even Spain came to a dramatic climax the fi fth will cover the 19th and greater signifi cance, especially with the expulsions from Spain 20th centuries. Being 69 years of with regard to the Spanish and in 1492 and Portugal in 1494. age, I foresee that the comple- Portuguese Marranos. The more On the other hand, new cit- tion of this large project will be I have seen into this history, the ies and countries were opened realized by others than myself. more interesting it becomes. for Jewish settlement, and the The third volume is projected three centuries treated in this With warm greetings to you all, to cover the period ca. 1300 – volume saw much Jewish ex- 1600 C.E. Around the turn of the pansion, creativity and renewal. Oskar Skarsaune fourteenth century the Jews had [email protected] been expelled from England, and Fourth and Fifth Volumes there had been signifi cant expul- At the present stage of planning, sions from France and Germany the fourth volume will cover the as well. The Jewish history in 17th and 18th centuries, and

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The Second Volume: Jewish Believers in Jesus: The Early and High Middle Ages (ca. 500 – 1300 C.E.)

Provisional outline (as of 18 June 2015)

Part One: Introduction Part Three: Jewish Believers North of the Oskar Skarsaune, Oslo, Norway Late Roman Empire 7. The British Isles Part Two: Jewish Believers within the Orbit Oskar Skarsaune, Oslo, Norway of the Late Roman Empire 8. Poland and Middle Eastern Europe 1. Legal and Theological Presuppositions Tomasz S. Kolodziej, Washington D.C., Oskar Skarsaune, Oslo, Norway United States of America 1. Roman Tradition and Christian Theology in the Theodosian Code 9. Russia 2. Gregory I and Western Canon Law Isaiah Gruber, Jerusalem, Israel 3. The Pragmatism of Kings and Princes 10. The Jews of Caucasus 2. Byzantium Øyvind Steinnes, Sande, Norway Oskar Skarsaune, Oslo and Isaiah Gruber, Jerusalem, Israel Part Four: Jews East and South of the Roman Empire 3. Italy 11. The Syriac-Speaking Area Oskar Skarsaune, Oslo, Norway Øyvind Steinnes, Sande, Norway 4. Germany 12. Arabia Oskar Skarsaune, Oslo, Norway Øyvind Steinnes, Sande, Norway 5. France 13. Nubia and Ethiopia Oskar Skarsaune, Oslo, Norway [Not yet decided] 1. Merovingian France (ca. 500–751) 2. Carolingian France (751–987) Part Five: Conversion and Converts: 3. Capetian France (987–1328) Attempt Towards a Typology 6. Spain Oskar Skarsaune, Oslo, Norway Oskar Skarsaune, Oslo, Norway 1. Visigothic Spain (456–711) 2. Muslim Spain (711–1030) 3. Christian Spain (1030–c. 1300)

10 Messianic Resources for Jewish Evangelism Compiled by Barry Rubin, Messianic Jewish Publishers and Resources

Editor’s Note: Barry Rubin was unable to attend the 10th International Conference in Jerusalem. In his stead, David Zadok presented the PDF version of his presentation, but we were unable to show the PowerPoint due to technical problems, as noted. Both fi les have now been posted to our LCJE.net website at the links shown below.

Overview there for the bris. We did send Our authors are tops in our At several recent LCJE confer- a PowerPoint presentation and a fi eld: Drs. David H. Stern, John ences, I’ve given updates on the PDF, but, unfortunately, the for- and Patrice Fischer, David Fried- latest and greatest publications mer did not get shown due to man, Daniel Juster; Rabbis Russ for Jewish evangelism. Because technical problems. I’m able to Resnik and Barney Kasdan; Mis- my organization is not only one include a link to that presentation sion leaders, Drs. Mitch Glaser, of the leading Messianic book here (at the end of this article). Arnold Fruchtenbaum, and Sam and bible publishers (Complete You can review these products Nadler; scholars like Drs. Michael Jewish Bible, God’s Appointed online as desired and contact Rydelnik, Jeff Seif and Joe Sh- Times and Customs, a Messianic the publisher or provider. Nearly ulam…just to name a few. They Passover Haggadah, A Messianic all the product slides on the PDF represent most of today’s major Commentary on Jude, etc.), but version provide the websites of Jewish missionary organizations also provides the most extensive the organizations that produce or and academia. The PowerPoint catalog of its kind, I’m in a good distribute the resource. presentation presents works by position to know what’s new in many of these outstanding men our world of Messianic resources Messianic Jewish Publishers and women. for Jewish evangelism and am al- and Resources ways glad to share this informa- As you know, Messianic Jewish E-Books tion with the LCJE. Publishers and Resources (for- In addition to printed books, merly The Lederer Foundation) nearly all our books are avail- PDF and PowerPoint focuses on books and bibles to able as e-books from the major Presentations reach Jews with the message distributors. Just pull out your Unfortunately, I was unable to of the Messiah and teach Chris- favorite reader (Kindle, Nook, attend the conference in Jerusa- tians about the Jewish context of or any other) and download any lem, primarily due to the fact that Christianity. We do this by care- one of these excellent works. We my daughter was in the last few fully choosing which authors and are amazed at how important e- days of pregnancy prior to the books to publish or include in our books have become in today’s conference, and I wanted to be catalog. world. 11 Bible software packages tually publish. So, depending on So, enjoy the PowerPoint Presen- Most of our books are offered by what country you serve in, you tation. You can use the link below bible software companies, such might fi nd our resources avail- to access it. as Logos, BibleSoft, Bibleworks, able in print. We also keep copies Oak Tree, and many more, either of these books that you can order Also, let us know if you have any separately or as part of a bundle. through: books you would like to see pub- Soon, the CJB will be offered www.messianicjewish.net lished and/or distributed. We can through YouVersion. These soft- help you. ware packages make bible study Messianic commentary series more interesting and effective for We’ve also launched a Messianic Barry Rubin those working in our fi eld, those commentary series (see slide 9 [email protected] considering Yeshua, and anyone in the PowerPoint presentation). who is new to the Messianic faith We’re looking for more authors and way of life. to write commentaries, starting with the Brit Hadashah. Contact: Foreign language licensing [email protected] if We have licensed publishing you’d like to contribute to this rights to many of our books so resource. We already get re- that they can be read in lan- sponses from pastors and Chris- guages besides English—Span- tian scholars who, many for the ish, Portuguese, German, Korean fi rst time, have fi nally been able and many more. We’re helping to to understand Paul’s letters, for get the message out to many in example, that were a mystery to foreign lands. We also can license them before. books that we carry but don’t ac-

Messianic Resources for Jewish Evangelism PDF and PowerPoint presentations:

www.lcje.net/MessianicResources_2015.pdf www.lcje.net/MessianicResources_2015_PPT.pptx

Next LCJE CEO Meeting: 8-12 May 2017 Location: To be determined

Visit the Lausanne Movement website: www.lausanne.org

12 The ‘Lost Gospel’ of Jerusalem1 Jim R. Sibley, PhD, Israel College of the Bible

Editor’s Note: This paper was presented at the LCJE 10th international conference in Jerusalem in August 2015. It has been edited slightly for publication in the Bulletin. It is also available online at LCJE.net

Overview Jewish Priority according to A Google search of the phrase, Paul in Romans 1:16 “lost gospel,” will result in over No passage is more commonly 53,000,000 hits. The problem used to support the priority of with these claims to have dis- the Jewish people in evangelism covered a lost gospel is that they and missions than Romans 1:16.3 have been found outside of the It is something of a central verse Bible. Nothing claiming to be a for those of us in Jewish minis- “gospel” can have any author- try, and four years ago at our ity or credibility if found outside meeting in England, I predicted of God’s Word. But the question that the verse would receive at- I want to raise is this: Is there tention again, and here we are! a sense in which a vital aspect Even though Romans 1:16–17 is of the gospel has been lost or Jim Sibley generally identifi ed as expressing overlooked within the Scriptures? the central theme of the epistle I believe it has. The lost gospel to the Romans,4 the priority of of Jerusalem is the lost gospel of is that this priority is intrinsic to Israel that is expressed in this the apostles, the original under- the gospel itself. Ultimately, this verse has not received the atten- standing of the gospel, some of is the case, because it is rooted in tion it is due, even by our own which has indeed been lost. the promise of the fathers, as re- membership. My thesis is a simple one: it corded fi rst in Genesis 12:3b: “In Here Paul says: “For I am not is that Scripture teaches that the you all the families of the earth ashamed of the gospel, for it is Jewish people should not only be will be blessed.” the power of God for salvation a continuing priority in evange- What I want to do is to demon- to everyone who believes, to the lism and missions, but that this strate exactly how the Scriptures Jew fi rst and also to the Greek.” priority is intrinsic to the gospel conceptualize this priority as “the The word translated “fi rst” in this itself. It is not simply that this gospel.” I will try to do this by verse (πρῶτον) is in the neuter priority characterized the ministry examining several Scripture pas- gender. The more common mas- of Paul, as recorded in the book sages. culine form (πρῶτος) most often of Acts; neither is it merely that pertains “to being fi rst in a se- this priority is still valid today;2 it quence” or “to prominence.”5

______1. This paper is adapted from “Israel and the Gospel of Peter, Paul, and Abraham,”Bibliotheca Sacra, forthcoming. 2. Some commentators completely ignore this priority. E.g., see Charles H. Talbert, Romans, Smyth & Helwys Bible Commentary (Macon, GA: Smyth & Helwys, 2002), especially 35, 41, 81–82. 3. E.g., Stuart Dauerman, speaking at the Lausanne Consultation on Jewish Evangelism (LCJE), claimed: “A recent search of LCJE on-line resources located thirty-two documents quoting this text.” Stuart Dauerman, “To the Jew, of Course!” (paper presented to the Ninth International LCJE Conference, High Leigh, England, 7–12 August 2011), 1. In contrast, A. F. Walls, writing on “The First Chapter of the Epistle to the Romans and the Modern Missionary Movement,” does not mention Rom 1:16 and thus apparently does not consider it relevant to “the modern missionary movement.” (A. F. Walls, “The First Chapter of the Epistle to the Romans and the Modern Missionary Movement,” in Apostolic History and the Gospel: Biblical and Historical Essays Presented to F.F. Bruce on His 60th Birthday, ed. W. Ward Gasque and Ralph P. Martin, Exeter, England: Paternoster, 1970, 346–57). 4. E.g. see C. E. B. Cranfi eld, A Critical and Exegetical Commentary on the Epistle to the Romans, The International Critical Commentary (Edinburgh: T. & T. Clark, 1975), 87; Douglas J. Moo, The Epistle to the Ro- mans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), 29; and Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 1998), 29. 5. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., ed. Frederick William Danker (Chicago, IL: University of Chicago Press, 2001), 892–93. 13 However, although the neuter, includes his understanding of the πρῶτον, may also express prior- gospel and the priority of the Scholars from different traditions, ity of sequence or prominence, it Jewish people in verse 16. from both before and following E. provides the only way to express Paul returns to this priority in Ro- P. Sanders and the New Perspec- priority of degree, “in the fi rst mans 2:9–10, using virtually the tive on Paul and who represent place, above all, especially.”6 The same phrase (Ἰουδαίῳ τε πρῶτον a variety of positions, have rec- word is used in this sense also καὶ Ἕλληνι) two additional times. ognized the centrality of the is- in Matthew 6:33, where Yeshua In Romans 4, Paul explains how sue of God’s dealings with Israel. says, “But seek fi rst [πρῶτον] His righteousness can be imputed by Richard Hays claims that “Paul’s kingdom and His righteousness, faith to both Jews and Gentiles. argument is primarily an argu- and all these things will be added In the climactic conclusion of the ment about theodicy . . . The to you.”7 Evidence for this under- doctrinal section of the epistle driving question in Romans is . . standing of πρῶτον in Romans (i.e., Romans 9–11),9 Paul deals . ‘How can we trust this allegedly 1:16 may be found both in the with this very issue of the Jewish gracious God if he abandons his context and in the grammatical people and their place in the plan promises to Israel?’”10 structure of the verse. Attention and purposes of God. In chapter fi rst will be given to the contex- 15, Paul, in his appeal for unity Approaching Romans from a tual evidence for understanding in the church, recapitulates by slightly different perspective, J. the verse to express a continuing saying, “For I say that Messiah R. Daniel Kirk claims to have sus- priority of degree for the Jewish has become a servant to the cir- tained the same point. He says, people in missions and evange- cumcision on behalf of the truth “Romans functions as a defense lism—i.e., “to the Jew especially.” of God to confi rm the promises of the faithfulness of the God of given to the fathers, and for the Israel to the promises contained The Context Gentiles to glorify God for His in Scripture.”11 The place of Israel in God’s mercy” (Rom 15:8–9a). Finally, Nils Alstrup Dahl claims that economy is never far from Paul’s he also adds that gentile believ- Rom 1:16 is “the encompassing thought in Romans. In Romans ers should feel a sense of indebt- theme for the whole main body 1:2–3, Paul says that the gos- edness to their Jewish brothers of the letter,” and that Rom 9–11 pel was “promised beforehand and sisters (Romans 15:27). is an exposition of “to the Jew through [God’s] prophets in the Since the role of Israel in God’s fi rst” in Romans 1:16.12 holy Scriptures, concerning His redemptive plan for both Jews Along this line, Thomas R. Son, who was born of a descen- and Gentiles is found in the intro- Schreiner, following Cranfi eld, dant of David according to the duction, in the statement of the Fitzmyer, Moo, and others, con- fl esh.” Michael G. Vanlaningham theme of the epistle, in a discus- cludes: “The priority of the Jews comments, “Rm 1:2–3 appears sion of the fi nal judgment, in the was not merely a historical real- to show the special relevance of explanation of “the promise to ity that had now lapsed for Paul. the gospel to the Jewish people Abraham or to his descendants” The place of the Jews in the out- because it has its roots in the (4:13), in the climactic portion of working of salvation history was Hebrew Scriptures.”8 Paul, in ex- the doctrinal section, as well as still crucial, and Paul attempts to plaining his eagerness to preach in the practical instructions to the work out this issue in chapters the gospel in Rome (Rom 1:15), church, how could Israel not be 9–11.”13 gives a theological rationale that of prime signifi cance? In light of these contextual ob-

______6. Ibid., 894. Matt 6:33; Rom 1:16; 2:9–10; and Acts 3:26 are also cited for this usage. 7. I have also addressed this in “The Great Conviction Behind the Great Commission: ‘To the Jew First,’” paper presented to the Southern Baptist Messianic Fellowship, August 3, 1992, Dallas, TX and “The Blindness of Israel and the Mission of the Church” (Ph.D. diss., Southwestern Baptist Theological Seminary, 2012), 245–48. 8. Michael G. Vanlaningham, “Romans” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham (Chicago: Moody, 2014), 1745. 9. See Brian J. Abasciano, Paul’s Use of the Old Testament in Romans 9.1-9: An Intertextual and Theological Exegesis (London: A & C Black, 2005), 34–36. 10. Richard Hays, Echoes of Scripture in the Letters of Paul (New Haven, CT: Yale University Press, 1989), 53. 11. J. R. Daniel Kirk, Unlocking Romans: Resurrection and the Justifi cation of God (Grand Rapids: Eerdmans, 2008), 216. Kirk understands the Resurrection to be the hermeneutical key to the epistle and he writes from a supersessionist perspective, both of which are debatable, but beyond the purview of this article. 12. Nils Alstrup Dahl, “The Missionary Theology in the Epistle to the Romans,” in Studies in Paul: Theology for the Early Christian Mission (Minneapolis, MN: Augsburg, 1977), 82. 14 servations concerning the role 1:16, if πρῶτον is to be under- tion to all who believe,” the pres- of Israel in God’s purposes, a stood as a continuing priority, it ent tense could be described as number of scholars are in agree- also very well may be, chronolog- either a gnomic or a customary ment with Bauer that the use of ically, the fi rst thing that is done. present. While some would make πρῶτον in Romans 1:16 should But the focus here is on “fi rst,” in the case for one or the other, the be understood as expressing reference to degree—“to the Jew differences are relatively insignif- priority of degree, rather than especially.” Though the gospel is icant, for he is stating timeless, merely historical sequence.14 for all (τε . . . καὶ, see also Rom universal truth.19 Bent Noack, for example, 3:29), it is especially (πρῶτον) As the verb that governs the re- claims that Romans was written for the Jewish people. Mark A. mainder of the verse, ἐστιν (“is”) to explain Paul’s delay in visiting Seifrid adds, “This qualifi cation of must have the same sense for all Rome.15 The reason that he, the the gospel as ‘for the Jew fi rst,’ of the dependent phrases that apostle to the Gentiles, should by which Paul introduces his gos- follow. The datives also suggest a postpone a visit to Rome, the pel, is integral to it and is not certain grammatical parallelism: center of the gentile world, in or- overturned or reversed by the The gospel is the power of God der to go to Jerusalem required surprising work of God among for salvation “to everyone who an extended theological treat- the Gentiles.”18 believes, to the Jew fi rst.” On the ment of the subject of the prior- basis of the use of the present ity of Israel, not only in his mis- The Grammar tense in this verse and this gram- sion, but in all Christian missions. Evidence for the continuing prior- matical parallelism, Paul must Thus, for Noack, the issue of ity of the Jewish people in evan- also be stating timeless, universal the Jewish people in God’s plan gelism and missions may also be truth when he says that this gos- is to be considered, structurally, sought in the grammatical struc- pel is “to the Jew fi rst, and also the main channel (or, “current”) ture of the verse. Following Paul’s to the Gentile.” One way to em- of the epistle. His reading of the denial that he was ashamed of phasize the signifi cance of both context also informs his under- the gospel, he states the nature πρῶτον (“especially”) and ἐστιν standing of πρῶτον.16 of the gospel as the reason for (“is”) would be to paraphrase Ro- For Noack, Paul is not using his boldness. He says, “for it [the mans 1:16 as saying, “As long as “fi rst” with reference to histori- gospel] is (ἐστιν) the power of the gospel is the power of God for cal sequence, but with reference God unto salvation to all who be- salvation, it is especially so to the to priority of degree. If so, to lieve, to the Jew fi rst and also to Jewish people, and also to the some extent, Romans becomes a the Greek.” Gentiles.”20 If Paul were speaking sustained commentary on Paul’s Since the controlling verb is only of a historical priority in the declaration to the leaders of the ἐστιν, attention must be given fi nal phrase, then he would also synagogue in Pisidian Antioch: to the use of the present tense be speaking only of a historical “It was necessary that the word and to the structure of the verse. priority in the former phrase. In of God should be spoken to you Since Paul declares that the gos- other words, if the gospel was to fi rst [πρῶτον].”17 In Romans pel “is the power of God for salva- the Jew fi rst (but is not so any

______13. Schreiner, Romans, 62. See also Cranfi eld, A Critical and Exegetical Commentary on the Epistle to the Romans, 91; Joseph A. Fitzmyer, Romans: A New Translation and Commentary, The Anchor Bible (New York: Doubleday, 1992), 129, 257 (full footnote abridged. Ed.) 14. See Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 893. 15. Bent Noack, “Current and Backwater in the Epistle to the Romans,”Studia Theologica 19 (1965): 155–66. One need not agree with his proposal regarding the occasion of the letter to accept his observations regarding the text. 16. Ibid, 163. 17. Acts 13:46 (emphasis supplied). 18. Mark A. Seifrid, “‘For the Jew First’: Paul’s Nota Bene for His Gentile Readers,” in To the Jew First: The Case for Jewish Evangelism in Scripture and History, ed. Darrell L. Bock and Mitch Glaser (Grand Rapids: Kregel, 2008), 24. Emphasis is in the original. 19. Verbal aspect in New Testament Greek has been a topic of signifi cant debate in recent scholarship. Some claim that aspect is foreign to equative or stative verbs. Others claim that gnomic aspect only applies when the subject is divine (full footnote abridged. Ed.) 20. See, Noack, “Current and Backwater in the Epistle to the Romans.” See also, e.g., Cranfi eld, A Critical and Exegetical Commentary on the Epistle to the Romans, 90–91; Moo, The Epistle to the Romans, 68–69; Mark D. Nanos, The Mystery of Romans: The Jewish Context of Paul’s Letters (Minneapolis, MN: Fortress, 1996), 21–40; and Schreiner, Romans, 62. 15 longer), then it was the power of salism that loses touch with the New Testaments. Psalm 67, for God unto salvation to all who be- particularity of God’s redemptive example, says, “God be gracious lieved (but is not so any longer). work through Israel and Christ, to us [Israel] and bless us, and Clearly, this is not the case! or by accusing Israel of a chau- cause His face to shine upon vinistic exclusivism that neglect- us — Selah. That Your way may The Gospel According to ed God’s wider concern for other be known on the earth [or, “in -Your salva ,[ בָ֣אֶרץֶ ”,Abraham nations.”23 the Land This creates some tension, how- The promises of Genesis 12:3, tion among all nations. . . . God ever. How can the gospel be particularly the key phrase, “in blesses us, that all the ends of “the power of God for salvation you all the families of the earth the earth may fear Him” (vv. 1–2, to everyone who believes,” and shall be blessed,” are repeated 7, emphasis supplied).27 Israel is at the same time be for the Jew two additional times to Abraham blessed so that the nations may especially? The answer is found (Gen 18:18 and 22:18), then to be blessed. in Genesis 12:3: “. . . in you all Isaac (Gen 26:4), and to Jacob Since this is based on Genesis the families of the earth will be (Gen 28:14). Though slightly dif- 12:3, the blessing prayed for blessed.” With this, John R. W. ferent words may be used, this here is the blessing of salvation.28 Stott says, “God made a promise crucially important phrase may The psalmist prays for Israel’s to Abraham. And an understand- be divided into three concepts. salvation so that God’s salva- ing of that promise is indispens- In reverse order, they are: tion may be known “among all able to an understanding of the nations.” If the desire is to see Bible and of the Christian mis- (1) “will / shall be blessed,”24 the nations come to the knowl- sion.”21 Among many others, (2) “all the families / nations of edge of salvation, attention must William J. Dumbrell agrees and the earth,” and be given to prayer for, and wit- says, “By way of Abraham and (3) “in you / your seed” ness to, the Jewish people. The Israel, God enters into the world last words of David, recorded by of the nations.”22 In other words, The blessing spoken of here was Solomon in Psalm 72 refl ect this the promises made to Abraham not merely a material blessing, same idea. The blessings of the and to his descendants were for but harkens back to the prom- Son of David are to be extended the ultimate purpose of reaching ised solution for the problem of to “all nations” (v. 17), so that the nations. The tension between mankind’s sin.25 “the whole earth [may] be fi lled God’s universal aims and His elec- H. C. Leupold says, “A bless- with His glory” (v. 19). tion of Israel, however, has been ing so great that its effect shall Through Isaiah, God says of Is- interpreted poorly by many. As extend to ‘all the families of the rael and its Messiah,29 “It is too Christopher J. H. Wright says: “It earth’ can be thought of only in small a thing that you should be is a tension that has generated connection with the promised My servant to raise up the tribes many unsatisfactory attempts to Savior.”26 of Jacob and to restore the pre- resolve it in either direction—by This promise reverberates served ones of Israel; I will also drawing from it a kind of univer- throughout both the Old and make you a light of the nations

______21. John R. W. Stott, “The Living God is a Missionary God” in Perspectives on the World Christian Movement: A Reader, ed. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, 1981), 11. 22. William J. Dumbrell, Covenant and Creation (Nashville, TN: Nelson, 1984) 78, as cited by Robert L. Saucy, The Case for Progressive Dispensationalism: The Interface Between Dispensational and Non-Dispensational Theology (Grand Rapids: Zondervan, 1993), 41. 23. Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove, IL: IVP Academic, 2006), 222. 24. Some translations of Genesis 22:18 and 26:4 have “all the families of the earth will bless themselves.” (full footnote heavily abridged. Ed.) 25. John Sailhamer points out that the “blessing” promised in Genesis 12:3 is tied to the original “blessing” of all people in Genesis 1:28. John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary. Library of Interpretation (Grand Rapids: Zondervan, 1992), 139. 26. H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker, 1942), vol. 1, 413. See also, John Piper, Let the Nations Be Glad! The Supremacy of God in Missions (Grand Rapids: Baker, 1993), 183. 27. This psalm, by the way, was not only written here in Jerusalem, but was written for use in the Temple in Jerusalem. Thus, its association with Jerusalem is longstanding. 28. See Mathews, Genesis 11:27–50:26, 117–18. 29. This second of the “servant songs” may also refer to the Messiah. 16 so that My salvation may reach to New Covenant, the blessing of the nations could see their own the end of the earth” (Isa 49:6). the Abrahamic Covenant is fi nally wickedness. Here, again, Israel is the chan- made available to the nations. nel through which salvation is It is not fulfi lled until “all the Many approach the biblical basis taken to the nations of the world, families of the earth” are blessed of missions almost as if Israel in keeping with Genesis 12:3.30 with the message of salvation. were God’s “Plan A” that utterly Again, notice carefully what Isa- In other words, this promise failed, and the church is His “Plan iah writesin chapter 62: provides the very rationale for B” that is fi nally succeeding. The “For Zion’s sake I will not keep a world-wide mission.31 Thomas problem is in their failure to rec- silent, and for Jerusalem’s sake I Schirrmacher says, “The promise ognize the “divine passive” in will not keep quiet, until her righ- to the patriarchs, that all people Genesis 12:3. God promised, “In teousness goes forth like bright- will be blessed through their off- you, all the families of the earth ness, and her salvation like a spring, is again and again quoted will be blessed;”36 He did not say, torch that is burning. The nations and mentioned as proof for world “You are to bless all the families will see your righteousness, and mission.”32 Indeed, more than of the earth.” It is not that Israel all kings your glory; and you will any other passage it provides the failed to obey God’s commission, be called by a new name which basis and the motive for Paul’s but that God has not yet com- the mouth of the LORD will des- missionary theology and method. pletely fulfi lled His promise. Ken- ignate” (Isaiah 62:1–2, emphasis Yet, much of the literature on neth Mathews says, “The verse in added). the biblical basis of missions ap- context indicates that the Lord, He is raising his voice for Zion’s proaches the history of Israel in not Abram, is the dispenser of sake, for Jerusalem’s sake, until such a manner as to render it blessing for the nations. Abram she has received salvation, so nothing more than a history of has no exclusive claim on God’s that the nations and all kings will failure. There is little awareness blessing; rather, God has exclu- see her righteousness, and will that the promises to Abraham sive claim on Abram and on all presumably come to know that depend upon the faithfulness of those who submit to his God.”37 same salvation. God, not the faithfulness of Is- It is a grave mistake to conceive Returning to Genesis 12, notice rael. Bryant Hicks, for example, of God’s plan as contingent upon one other fact about this marvel- says, “The sad reality is that Isra- the obedience and faithfulness of ous promise to Abraham, Isaac, el’s understanding and response His people, whether one is speak- and Jacob: it is not completely to this commission from Yahweh ing of Israel or of the church.38 fulfi lled with the crucifi xion and never rose to a very high level.”33 resurrection of Yeshua. Instead, Therefore, he refers to the Jew- Peter and Paul on the Gospel in a sense, the death, burial, and ish people as “the obstreperous, According to Abraham resurrection of Yeshua, along blaspheming Jews,”34 and as “this If the Scriptures teach that the with the subsequent empower- wicked nation.”35 Israel, however, Jewish people are to be a con- ment of the Holy Spirit, make was never intended to serve as a tinuing priority in evangelism and participation in the fulfi llment of foil for the “righteous” Gentiles, missions, how can it be said that this promise possible. With the but instead, as a mirror in which this priority is intrinsic to the gos-

______30. The same concept may be found also in Isa 51:1–6. 31. John Piper’s book, Let the Nations Be Glad! The Supremacy of God in Missions (Grand Rapids: Baker, 1993), is excellent regarding the doxological motive for missions and takes its cue from this psalm, though it does not recognize the central point—that the nations will be blessed through Israel. In fact, references to Israel have been omitted from his citations of Scripture. 32. Thomas Schirrmacher, “Romans as a Charter for World Mission: A Lesson in the Relation of Systematic Theology and Missiology,” International Journal of Frontier Missions 10 (1993), 160. 33. Bryant Hicks, “Old Testament Foundations for Missions” in Missiology: An Introduction to the Foundations, History, and Strategies of World Missions (Nashville, TN: Broadman & Holman, 1998), 56. 34. Ibid., 51. 35. Ibid., 59. 36. Emphasis is the author’s. 37. Mathews, Genesis 11:27–50:26, 115. 38. Some see contingency in Gen 18:19, and therefore grounds for understanding the Abrahamic Covenant as conditional (as, e.g., Bruce K. Waltke, with Cathi J. Fredricks, Genesis : A Commentary [Grand Rapids: Zonder- van, 2001], 269). (full footnote abridged. Ed.) 17 pel? For most Christians the gos- preached the gospel beforehand referring to the same promise in pel is all about the death, burial, to Abraham, saying, ‘All the na- Genesis, although with different and resurrection of Yeshua—the tions will be blessed in you.’” Paul emphases! So here we have Pe- Lamb of God that takes away the is emphasizing that the message ter, Paul, and Abraham in perfect sin of the world; it is that “Mes- of salvation was for Gentiles, as harmony! siah died for our sins according to well as for the Jewish people. In When a man returns from the the Scriptures, and that He was fact, he goes on to say, “Messiah mailbox, he might say, “We re- buried, and that He was raised redeemed us . . ... in order that in ceived a letter from Mom,” and on the third day according to the Messiah Yeshua the blessing of his wife would probably have a Scriptures” (1 Cor 15:3–4). In Abraham might come to the Gen- mental image of an addressed no way should the message of tiles” (Gal 3:13–14). Yet, in Gala- envelope, with a cancelled the gospel change; however, the tians 3:8, Paul is not speaking of stamp, and a message inside. gospel may include more than the “blessing” itself as the “gos- Later, if she were to ask, “What the message itself. Paul refers pel,” but the fact that “all the na- did the letter say,” then reference to this message of salvation as tions” would be blessed. In other would be to the message itself. “The blessing of Abraham” (Gal words, Paul is taking the phrase The same elasticity is found in 3:14), and in Romans 10:8, he “all the families of the earth” to the term “gospel.” It could refer calls it “the word of faith.” For make the point that salvation is to the message of salvation itself, Peter and Paul, this message of for Gentiles as well as Jews, and or it could refer to the tripartite salvation was certainly central he is calling it “the gospel.”39 promise repeated fi ve times in and could be referred to as “the The only other place where this Genesis, the “promise of the fa- gospel which I preached” (I Cor promise to the fathers is quoted thers” (see Acts 13:32; 26:6; and 15:1), but the term “gospel” may in the New Testament is in Acts Rom 15:8). encompass more than the mes- 3. Speaking in the Temple in Je- For Peter and Paul, the gospel sage itself. rusalem, Peter emphasized “in apparently included: The “promise made to the fa- you” to express Jewish priority. thers” (Acts 13:32, cf. 26:6) He said to a crowd that was en- (1) the blessing of salvation (as gives rise to the New Covenant, tirely Jewish, in Acts 3:25–26: “It promised in Genesis), but it also the gospel, the church, and its is you who are the sons of the included the other two parts mission. What do Peter and Paul prophets and of the covenant of this promise from Genesis, have to say about this “gospel of which God made with your fa- namely, Abraham”—the promise of Gen- thers, saying to Abraham, ‘And (2) “all the nations,” that is, it in- esis? One of only two times this in your seedi [i.e., “in you”] all cluded both Jew and Gentile, and promise is cited in the New Testa- the families of the earth shall be (3) “in you,” that is, in Abraham’s ment is in Galatians 3:8. As the blessed.’ For you fi rst [πρῶτον, descendants, the Jewish people. Apostle to the Gentiles, Paul had as in Rom 1:16], God raised up In Romans 1:16, Paul brings a burden for their salvation—so, His Servant and sent Him to bless these ideas together, even one should have expected him to you by turning every one of you though he does not quote this emphasize “all the nations/fami- from your wicked ways” (empha- key phrase in the Abrahamic lies of the earth” in this ancient sis supplied). Peter is quoting this Covenant. Here again, the same promise. He strongly insisted that key clause from Genesis 22:18. three elements are present that Gentiles did not need to become But here, Peter is emphasizing were observed above: Jews in order to be saved. Per- the third aspect of the gospel, (1) “the power of God unto sal- haps unexpectedly, in Galatians listed above (“in your seed”) and vation” (the promised blessing); 3:8 Paul refers to this promise “you fi rst,” in order to establish (2) “to everyone who believes” from Genesis 12:3 as “the gos- the necessity of a Jewish priority (“all the families / nations of the pel”! Here, he says, “The Scrip- that required Yeshua going to the earth”); and (3) “to the Jew fi rst” ture, foreseeing that God would Jews in the fi rst place, or espe- (“in you / your descendants”). justify the Gentiles by faith, cially.40 Both Peter and Paul are Furthermore, Romans 1:16 is

______39. Emphases in this paragraph and the following one are those of the author. 40. In Acts 3:26, the case for taking πρῶτον (“fi rst”) as expressing priority of degree is not as clear, but it can still be made on the basis of his quotation of Gen 22:18 in the previous verse. The promised “seed” (“in your seed”) ultimately has reference to Yeshua, as God’s “servant” (Acts 3:26), but this does not negate the broader referent, “you who are the sons of the prophets and of the covenant which God made with your fathers,” i.e., the Jewish people. How else can Peter derive Jewish priority from this quotation from Genesis? 18 not speaking of missionary strat- be considered the gospel if it is witness of the church will restore egy, per se, but of the very nature not for the Jewish people espe- a biblical emphasis, bring God’s of the gospel. Paul is answering cially. This is the “lost gospel of blessing (Gen 12:3), and may the implied question, “What is Jerusalem”—the gospel of Jewish result in a stronger remnant of the gospel?” He says, the gospel priority and gentile inclusion. Jewish people who come to know “is,” and the phrases which follow In other words, we have a uni- their Messiah. In any case, we speak to the nature of the gospel versal mission, because the gos- need to reassert the lost gospel itself. Far from being a temporary pel is especially for the Jewish of Jerusalem, and there can be methodology in missions, or a people. The church is now shar- no more fi tting place from which method that was unique to Paul, ing in the blessings of Israel, and to do it than here, in the City of he is revealing something foun- one of the greatest blessings is the Great King! dational about the gospel itself. having the opportunity to bless He is saying that the gospel is: “all the families of the earth.” Jim Sibley Yet the gospel itself requires that [email protected] (1) God’s power unto salvation, we maintain a particular concern (2) that it is for “all who believe,” for the Jewish people, for if the and (3) that it is “to the Jew es- gospel is not especially for the pecially.” Jewish people, can it really be for J. Lanier Burns says, “In Ro- anyone else? mans, Paul emphasizes ‘to the This priority should have an im- Jew fi rst’ in accordance with a pact on the church’s strategies of biblical priority that had endured missions and evangelism, as well from Abraham’s commission to as its prayer life. Of course, this bless the world through the cho- raises some practical questions. sen fathers Isaac and Jacob.”41 Some Christians live in areas with Seifrid puts it this way: “Gentile no Jewish population. How can faith rests on a gospel that be- this priority be expressed in such longs fi rst to Jews.”42 This is the circumstances? Since it is not lost gospel of Jerusalem—the “fi rst” sequentially but in degree, gospel of Jewish priority and gen- this priority can be expressed in tile inclusion. prayers for the salvation of the If the New Testament includes Jewish people (see Rom 10:1) the universality of the gospel (as or in fi nancial support (see Rom in Gal 3:8) and the priority of the 15:26–27). Jewish people (as in Rom 1:16), For Peter, the blessing of sal- any view of the gospel that ig- vation was to run on two tracks: nores these emphases refl ects Jewish priority and (he would a defi cient understanding of the later learn) gentile inclusion. For gospel. Therefore, one would Paul also, the blessing of salva- be justifi ed in concluding that if tion was to run on two tracks: a message does not offer “the Jewish priority and gentile inclu- power of God unto salvation” sion. In this, they both were in (Rom 1:16) through faith alone perfect harmony with Abraham in the death, burial, and resur- who saw the blessing of salvation rection of Yeshua (1 Cor 15:3–4), running on two tracks: Jewish pri- it is not the gospel. Likewise, if ority and gentile inclusion - and this salvation is not for Gentiles, that’s the gospel! Understanding as well as for the Jewish people, the importance of Jewish priority it is not the gospel (Gal 3:8). Fi- in missions and evangelism and nally, neither is this salvation to implementing that priority in the

______41. J. Lanier Burns, “The Chosen People and Jewish Evangelism,” inTo the Jew First: The Case for Jewish Evan- gelism in Scripture and History, ed. Darrell L. Bock and Mitch Glaser (Grand Rapids: Kregel, 2008), 156. See also Michael Rydelnik, “Did God Really Say that the Gospel is to the Jew First?” The Chosen People: January 1991, 8–11. 42. Seifrid, “‘For the Jew First’: Paul’s Nota Bene for His Gentile Readers,” 31. 19 UPCOMING LCJE MEETINGS

LCJE North America LCJE AustralAsia 22-24 February 2016 20-23 June 2016 Dallas/Fort Worth, Texas Stanwell Tops NSW Crowne Plaza Arlington The Tops Conference Center 700 Avenue H East Arlington, Texas 76011

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20 Sample Survey Results — 10th International Conference By Jim Melnick, LCJE International Coordinator

Editor’s Note: I again thank Yoel Ben David for producing and Dan Sered for helping facilitate the following online survey of the 10th International Conference. Here are a few sample results. The survey was sent to all conference participants, whether they were LCJE members or not. The full survey with more questions can be downloaded from the main LCJE.net webpage.

21 22 Photos from Jerusalem — LCJE 10th International Conference

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Conference photos by Bob Mendelsohn: 1. Joel Rosenberg; 2. David Zadok, LCJE Israel Coordinator and Country Host, opens the 14 conference; 3. The Rabinowitz-Lichtenstein skit with Rob Styler and Murray Tilles; 4. Kai and Bodil respond to the skit; 5. Ann Hilsden and Irit Iffert lead worship; 6. Susan Perlman interviews David Harley, the fi rst LCJE International Coordinator; 7. AustralAsian participants at the conference; 8. Jim Melnick and Tuvya Zaretsky after their re-election as LCJE offi cers; 9. Messianic pioneer Chaya Ben Hayim; 10. Honorees Lisa and David Loden; 11. Con- ference registration staff (Christine, Yulia, Jeannie and Jennifer); 12. Honorees David and Martha Stern; 13. Lausanne Movement Vice-chair Grace Mathews speaking at the LCJE 10th international conference; 14. Conference prayer leaders Robyn and Mark Warren. 23 Networking Jewish Evangelism LCJE Lausanne Consultation on Jewish Evangelism

President Tuvya Zaretsky [email protected] International Coordinator Jim Melnick [email protected] International Committee Members Dan Sered [email protected] Bodil Skjøtt [email protected]

Area Coordinators AustralAsia Bob Mendelsohn [email protected] Europe Rolf Gunnar Heitmann [email protected] Hong Kong/China Mark Lam [email protected] Israel Efraim Goldstein [email protected] Japan Teiichiro Kuroda [email protected] Latin America David Sedaca [email protected] North America Gary Hedrick [email protected] South Africa Cecilia Burger [email protected]

International Coordinator & International Mailing Address Jim Melnick, LCJE, P.O. Box 5501, Falmouth, VA 22403, USA [email protected]

Website: www.LCJE.net

ISSN 1016-2089