The Jewish People, the Gospel, and the Promises A Declaration on the Relationship between the Church and the Jewish People and the Place of this People within God’s Salvation History By the Theological Commission of the Norwegian Church Ministry to Israel Edited by Reidar Hvalvik The Norwegian Church Ministry to Israel 2004 Norwegian and English editions © 2004 The Norwegian Church Ministry to Israel Holbergs plass 4 N-0166 Oslo Norway Translated from Norwegian by Reidar Hvalvik 2 Contents Editor’s Preface to the English Edition ……………………………………. 3 Introduction ………………………………………………………………… 6 1. The Jewish People and the Gospel ……………………………………… 6 2. The Jewish People and the Law ………………………………………… 10 3. The Jewish People and the Church ……………………………………… 13 4. The Jewish People and the Last Days …………………………………… 16 5. The Jewish People and the Land ………………………………………… 18 3 Editor’s Preface to the English Edition As Christians we have a special relationship to the Jewish people: Jesus was a Jew, the first Christian church comprised Jews, and those who first preached the gospel to Gentiles were Jews. They did so because they knew that the message concerning Jesus as Messiah was relevant not only for Jews, but for Gentiles as well. Many Gentiles came to faith and soon they became the majority among the believers. At a relatively early stage the Jews thus became more or less “invisible” as a part of the church, and the church’s relationship to the Jewish people soon became characterized by discrimination and persecution. Large parts of the history of the church’s relationship to the Jewish people are thus dark and painful. In the 17 th century a new interest in the Jews arose among Protestant Christians in Europe. This interest was often linked with strong expectations concerning the last days and the return of the Jews to the land of their fathers. In the wake of this interest a commitment to mission among Jews shot up at the beginning of the 19 th century. There was a desire to bring the gospel back to the people from whom it came. In the last century several events took place that both strengthened and changed Christians’ attitudes towards the Jewish people. First, the Holocaust. In many countries, particularly Germany, this terrible tragedy led to a thorough rethinking of the church’s relationship to the Jewish people. People from many quarters questioned whether it was legitimate to conduct missionary work among Jews. New models for understanding the relationship between the Church and Judaism were developed, among others the idea that there were separate roads to salvation for Jews and Gentiles. In addition, at the time that many European churches were saying No to missionary work among Jews, a Messianic movement sprang forth in Israel and in the Diaspora: A movement of Jews who confessed Jesus as the Messiah but who also maintained their Jewish identity. In this way the Jewish element within the framework of the universal Church once more became visible. This resulted in new challenges with regard to theological reflection concerning the meaning of Jewish identity. Finally, the establishment of the Jewish state in 1948 was followed with great interest by many Christians, who wondered how these events were related to the biblical promises given to Abraham and his descendants concerning the land. The short and turbulent history of the state of Israel has also created debate among Christians 4 concerning political solutions. In the background there is another question: Does the state of Israel hold a unique position because the Jews are God’s chosen people? Do different norms apply to this state than to other people and nations? Many Christians are concerned about the issues mentioned above. Some years ago the Norwegian (Lutheran) Church Ministry to Israel (NCMI) asked its Theological Commission to work out a declaration dealing with the principal questions related to missionary work among Jews and in Israel. This is the background of this document, which the Board of NCMI accepted in March 2004 as an adequate expression of its theological foundation with regard to the relationship between the church and the Jewish people and the place of this people within God’s salvation history. Several issues are dealt with in this declaration. Not all of them are equally important, and Christians may disagree on some of them, e.g. the question of the fulfillment of prophesies in our time. This should not, however, be the main focus of Christians’ concern for the Jewish people. Such a commitment should rather be guided by the words of the apostle Paul: “For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek” (Rom 1:16). Prof. Dr. Reidar Hvalvik Chairman of the Theological Commission, 1 The Norwegian Church Ministry to Israel 1 The other members of the Theological Commission are Dr. Jostein Ådna, Dr. Sverre Bøe, Dr. Torleif Elgvin, Dr. Harald Hegstad, Rev. Kurt Hjemdal, Rev. Olav Myklebust, and Dr. Oskar Skarsaune. Consultant: Rev. Torkild Masvie. 5 Introduction From the very beginning the Christian church has based its confession on two fundamental convictions. First, the God in whom we believe is the God of Abraham, Isaac and Jacob – the God of Israel. Second, the Jesus whom we proclaim is the Messiah foretold by the prophets. At an early stage, however, it became clear that the majority of the Jewish people did not accept Jesus as the Messiah. The Gentiles soon became the majority among the believers in Jesus, and the church gradually lost awareness of its Jewish roots. These are historical realities which have made it difficult for both Jews and Gentiles to think rightly about the place of the Jewish people within God’s salvation history. This declaration is formulated by a group of Christian exegetes and theologians who wish to take seriously the fundamental issues concerning the relationship of the Jewish people to the gospel and to the church, and the fulfillment of the Old Testament promises in Jesus the Messiah, in the church, and in the history of the Jewish people. We will try to deal with these issues in light of the word of God in the Holy Scriptures, as God has revealed it through his prophets and apostles and through his own Son. 1. The Jewish People and the Gospel 1.1. Israel 2 is God’s chosen people The Law and the Prophets make it clear that Israel is God’s chosen people, his own possession (Deut 7:6; Joel 3:7). This is confirmed by the apostle of the Lord: “The gifts and the calling of God are irrevocable” 3 (Rom 11:29). Consequently God’s promises to Israel remain in force. 1.2. The promises to Israel have been confirmed in Jesus Christ According to the New Testament the prophecies point forward to Jesus. Referring to the Holy Scriptures of the Jews, Jesus said: They “bear witness to me” (John 5:39 RSV). 2 The word Israel in this text refers to the Jewish people; it does not refer to the state or the land unless explicitly stated. 3 Unless otherwise indicated, scripture quotations are from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in USA. 6 With regard to the promises of the old covenant, the apostle Paul says: “For all the promises of God find their Yes in him” (2 Cor 1:20 RSV). When Jesus of Nazareth is first and foremost known by the name Jesus Christ, this expresses a fundamental conviction that he was the Messiah that would come. This conviction is based on the teaching of Jesus himself (cf. Luke 24:25–27; 44–49). 1.3. Jesus is Israel’s Messiah The mission of Jesus Christ was primarily to the Jewish people. His ministry was focused on this people (cf. Matt 15:24), and he sent his disciples to “the lost sheep of the house of Israel” (Matt 10:6). For that reason his disciples – after Easter and Pentecost – preached the gospel only to Jews. This was evidently based on the prerogative of Israel: “You are the descendants of the prophets and of the covenant that God gave to your ancestors, saying to Abraham, ‘And in your descendants all the families of the earth shall be blessed’” (Acts 3:25). 1.4. There is no way to salvation other than through Jesus Christ Because the promises of salvation have their fulfillment in Christ, he is the only way to salvation. When Jesus says, “No one comes to the Father except through me,” (John 14:6), this is a statement without exceptions. It has absolute validity, both for Jews and for Gentiles. That the Jews are not excepted is confirmed by the apostle’s word to the Jewish leaders in Jerusalem: “There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:12). The idea of two covenants and two different ways to be saved, one for Gentiles and another for Jews, is not in agreement with the testimony of the New Testament. 1.5. There is a “mystery” connected with the salvation of Israel and the nations In Romans 11 Paul says that there is a “mystery” in connection with the salvation of Israel and the nations. Being the apostle of Christ, Paul reveals something that until then had not been known. Some interpreters of the Bible claim that what earlier had been hidden is that the Gentiles would have a share in salvation.