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Forbidden Peace: the Story Behind the Headlines

Forbidden Peace: the Story Behind the Headlines

Jews for Jesus

What would make a Palestinian man, who hated Jews with a passion, embrace a former Israeli soldier as his brother? Why would an Israeli woman, whose son was brutally attacked, look at his assailants with forgiveness in her eyes?

How is it possible that in one of the world's most volatile regions, a small group of Israeli and Palestinian children play together, unaware that they should be enemies? The first two of these questions were explored in this edition's lead article. Several similar inquiries are examined in Forbidden Peace: the Story Behind the Headlines, a brand new video and DVD.

Forbidden Peace offers a bold new perspective on the Middle East conflict, one that is sure to raise some eyebrows. The central claim to the documentary-style film is that lack of peace in the Middle East is not a political or social predicament, but a spiritual one. The Israelis and Palestinians profiled in Forbidden Peace all maintain that they have found peace with one another by finding peace with God through Jesus - faith traditionally forbidden to both groups of people.

The opening footage of violent images from the Middle East is effectively juxtaposed with faces and voices full of hope, as the viewer is introduced to Tass, a former PLO Fatah fighter; Rahel, an Israeli who hosts gatherings of Israelis and Palestinians in her home regularly; Shmuel, an Arab man who leads a messianic Jewish congregation,1 just to name a few. Most moving are the segments involving Lisa, whose son Asaf was savagely beaten while serving in the IDF and Abigail, a young believer in Y'shua who was killed by a suicide bomber. Both stories can be seen as tests of faith and one cannot help but be impressed at the way those featured hold fast to their beliefs in the midst of crisis.

From a technical perspective, Forbidden Peace is skillfully filmed and scripted. One can either argue that some of the content is repetitive or conversely, that the stories' similar themes serve to reinforce the position of the film. One thing is for sure: these words and faces will be difficult to dismiss.

There are those who will approach this film with skepticism, and given the numerous peace plans proposed, it's no wonder. However, a companion study guide called Forbidden Peace: an Invitation to Recall, Reflect and Respond allows viewers to delve deeper into the ideas presented in the film.

Broken into six chapters plus introduction and conclusion, the booklet raises such questions as, "What is the origin of conflict?"; "Why do our attempts at peace fail?"; "If Jesus is the Messiah then why isn't there peace on earth?"; and "Is peace through Y'shua worth risking relationships?" The study guide makes for challenging, thought-provoking reading.

The current Middle East situation demands that we consider any possible antidote to the violence that threatens the region. The solution presented in Forbidden Peace is not a quick fix; it's not a national resolution, but a personal conclusion that will take time and courage. But after all, are we not in times that call for courage?

  1. A congregation comprised of Jewish and non-Jewish people who believe Jesus is the Messiah.
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Prominent evangelical backs out of pro-Israel event over proselytizing disclaimer

Prominent evangelical backs out of pro-Israel event over proselytizing disclaimer

Reported by Jim Brown for One News Now. Copyright 2006, 2007 American Family News Network

Christian radio talk-show host Janet Parshall, a high-profile American evangelical known for her strong support of Israel, has dropped out of a Jerusalem conference sponsored by a Christian caucus of the Israeli Parliament. Parshall says she decided not to speak at the conference after she learned that the Knesset Christian Allies Caucus condemns" and does not associate with groups that share the gospel of Jesus Christ.

Parshall says she is also troubled that the strict religious political party Shas has yet again introduced legislation in the Knesset that would give up to a one-year prison sentence for people who share the gospel in Israel. "I thought, wait a minute: we can't just blindly support Israel," she observes. "We have to be able to tell them, as a friend, [that] you can't do that. You can't silence us."

The Christian radio commentator says Israel understands by now who evangelical Christians are and that their very nomenclature as evangelical Christians "means that we share the love of Jesus Christ." Individual Israelis may not accept Jesus as the Messiah, she notes, but they "cannot silence us from sharing [the gospel] with whomever might be interested in that message."

Also, Parshall points out, there is the added problem of censoring Christian evangelism, i.e., that "as Israel begins to move deeper and deeper in that direction, they start to replicate their Islamic neighbors." The talk-radio host says the Apostle Paul was given the exact same message in Jerusalem, told to "stop talking about the empty grave." But Paul did not follow that dictate, the American evangelical asserts, and neither will she.

As a staunch evangelical supporter of the Jewish state, Parshall says she has never run into such a dilemma at a pro-Israel conference before. Meanwhile, the evangelical spokeswoman notes, she believes an "evolution" has occurred in the Christian pro-Israel lobby, often characterized by "a kind of blind support that says no matter what Israel does, Israel can do no wrong."

However, Parshall contends, "I don't believe that of our government and I certainly don't believe that of the Israeli government. And friends tell friends, in love, when they see things that they think are wrong."

But Parshall says there are some in the Christian pro-Israel lobby who harbor such a "blind allegiance" to Israel that they even foster a belief that there is a different plan of salvation for the Jews. "That's not true," she insists. "Scripture says there's one name under heaven whereby all men will be saved."

Unfortunately, Parshall observes, this condemnation of evangelization by the Knesset Christian Allies Caucus may mark the beginning of a new era in which Israel tells evangelical believers, "We'll take your aid, your support and your tourist dollars, but we won't take your Jesus." Christians should not have to "choose between the cross or Israel," the American evangelical says.

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The Voice of the Lord Messianic Jewish Daily Devotional

Book Cover

Edited by David J. Rudolph. Baltimore, MD: Messianic Jewish Publishers, 1998. xix, unnumbered, xxxviii pages.

The Voice of the Lord Messianic Jewish Daily Devotional endeavors to provide Jewish believers with a devotional guide within their own culturally relevant frame of reference. Most devotionals ignore the Jewish roots of our faith in Y'shua— or simply gloss over them. This book weaves together commitment to our Jewish Messiah with the calendar and holidays, in a way that is very helpful—regardless of whether one attends a messianic congregation or a mainline church. Twenty-two messianic leaders have contributed to this volume. Some have close to twenty entries, and others only a scant half dozen, which gives the book's "voice" a somewhat uneven timbre.

There are some unique aspects to this devotional. The book follows the Jewish calendar, and starts the reading cycle not with January first, but with the first of Tishri, the Jewish New Year. Within the margins on each page, the corresponding Gregorian calendar dates through the year 2003 have been included. Any Biblical holiday or traditional Jewish holiday that falls on that date is noted. The top of the page has a scripture reference that goes along with the devotional and there are places given in the margin to note a prayer focus for that day. Several helpful appendices have been added. One deals with Biblical festivals, another with traditional Jewish observances, and the third includes the reading cycle observed in the Synagogue, so that the reader can follow along through.

My one real complaint with this devotional is that only one of the twenty-two contributors was a woman—and she only had about seven entries! I wish that the editor had chosen to be more inclusive and diverse, for it would have enriched this volume. Certainly there are many women in the messianic movement who could have added some thoughtful and encouraging entries, and I'd love to see them included in a subsequent volume. Overall, this devotional is a good addition to one's messianic library. It provides a systematic way for Jewish believers to stay "plugged in" with God and in prayer for the Jewish people.

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Jewish New Testament Commentary

David H. Stern. Clarkesville, MD: Jewish New Testament Publications, 1992. xxi, 927 pages. $34.95, cloth; $29.95, paper.

David Stern's massive Jewish New Testament Commentary follows through on his Jewish New Testament. It represents a Herculean effort to provide a commentary of the New Testament that works with the original Greek text and also attempts to demonstrate the first-century cultural background among the people of Israel.

As long ago as the 1930s, the Yiddish writer Sholem Asch and the Israeli scholar Joseph Klausner already broke ground when they wrote about Jesus from a Jewish perspective. Since then, the old approach of seeing the New Testament as completely Greek, divorced from any Jewish background, has largely been set aside in the thinking of many writers and scholars. But the task has not been easy. It is now time for Messianic Jews themselves to deal theologically with the issues concerning not only Jesus but Paul as well.

Stern has provided us with a great deal of Jewish background to the New Testament. For example, many of the lessons that Y'shua taught find background in the common cultural and religious pool from which he as well as the rabbis drew. The teaching of acts of righteousness" (Matthew 6:1) finds a background in the Sayings of the Fathers 2:13. The saying in Matthew 6:7 that our words be few is also found in B'rakhot 61a (pp. 30-31). The same would be true of the Lord's Prayer, all of which is at home in the Judaism of Y'shua's day (p. 32). Similarly, the Golden Rule that Y'shua cited already had an accepted part in Jewish writings, even as early as the third century b.c. book of Tobit (pp. 33-34). The citation from Yoma 39a-39b that in the forty years prior to the destruction of the temple, the scarlet cloth never turned white again is an interesting comment on the rending of the temple curtain in Matthew 27:51 (p. 84).

One cannot begin to mention the great number of passages for which Stern provides interesting supporting evidence from various facets of Jewish materials. He demonstrates adequately that the New Testament is set in a specific cultural context of the people of Israel and not in a foreign Greek context.

The development of a theology of Messianic faith is extremely important. One does not write theology in a day and perhaps not even in fifty years. We need to work at it until many of us can agree on an expression of what we believe and how we are to live our beliefs. Among the key theological questions are these:

1. The use of the term "Messianic Judaism." In explaining Messianic Judaism, Stern defines it as: "100% Jewish and 100% Messianic" (p. xv). "Messianic" draws our focus to Y'shua as the Messiah, but what does it mean to be "100% Jewish"? Is it what the traditional Jew would describe as Jewish, or is it what the Reform Jew would want to define as Jewish? Of course, Stern does make a distinction between Messianic Judaism and "non-Messianic Judaism," where the latter refers to any form of expression of Judaism that does not acknowledge Y'shua as the Messiah and Redeemer. This still leaves us with a problem concerning the term "Judaism." Perhaps, rather than trying to use the word "Judaism" and then going into a long explanation as to how one should define it, it would be best to simply speak in terms of the Messianic Jew and "Messianic faith."

2. The question of Torah. Stern insists that "Messianic Judaism recognizes that the Torah is eternal, and Yeshua did not abrogate it" (p. 240, on Acts 6:13-14; see also his comments on Acts 2:42, 12:12, 15:2-3 and Matthew 5:17). But what does he mean by Torah? He explains that by Torah, he means the written Torah, commonly known as the Old Testament, not any legalistic system (pp. 344-346, on Romans 3:20b).

Discussing Galatians, Stern writes that "some branches of Christianity teach that the ethical Law remains, while the civil and ceremonial statutes have been done away with. For Gentiles, this may seem a satisfactory solution to the problem of the Torah, but for Jewish believers it isn't so simple as that." Instead, he draws our attention to the fact that "some rules [in the Torah] were transformed by their fulfillment; this is a process found already in the Tanakh, for example, when the Tabernacle was superseded by the Temple." He relates this to the New Testament, in which the death of the Messiah fulfills the "function of the temple sacrifice for sin and either superseded it or changed it into a memorial, as explained in Messianic Jews [his name for the Book of Hebrews] 7-10" (p. 568).

Moreover, Stern tells us that the New Testament is really the Torah of the Messiah and has been incorporated into the Torah as a whole, that is, into the written Torah; the Torah of the Messiah explains fully and more completely what the written Torah hints at as a pointer to the day when Messiah will finally appear. He even translates Hebrews 8:6b as "[The New Covenant] has been given as Torah on the basis of better promises" (compare the NIV, "and it is founded upon better promises"). Indeed, Stern is quite clear on the difference between Messianic Jews and the Judaism espoused by other Jewish people when he declares that the New Testament is Torah and that there is no such person as a Torah-observant Jew unless he or she accepts the New Testament (p. 687)!

The point is that there is something about the Mosaic Covenant that is changed, but there is something of it that still remains, further explained, indeed, by the "Torah of Messiah" as Stern defines it. His observation serves notice on the rest of us that we need to wrestle with these concepts to produce a better Messianic Jewish theology.

3. Original sin. Stern offers a lengthy and valuable comment on this topic, taking some fourteen pages to discuss it (pp. 359-373), concluding, "I do not propose to construct a Messianic Jewish theology of sin in this note!" He points out a number of instances where the issue of sin is discussed in the Tanakh (p. 368) and makes a case for what is wrong with people and why they need to be justified by God or declared righteous, in order to have a new life and be one with the Lord.

As Stern suggests, perhaps the "sins of ignorance" (Leviticus 4:2) can shed light on the question. These sins are those that provide the context for the sin offering. Sins of ignorance are not those of commission or omission and they force us to ask why a person can sin and not be aware of it. Could it be that something is wrong with the inner being of a person whereby he or she can sin in such a way? Could it be that Moses provided the sin offering in order to care for the question of "who we are" (justification), in contrast to the guilt offering, which takes care of "what we do" (sanctification)? The issue of justification forces us to deal with who we are, a most important question, because of non-Messianic Jewish opposition to this doctrine and their insistence that people through their free will can achieve righteousness.

It might be mentioned that the use of Hebrew for the various New Covenant names may be baffling to Americans in general and Jewish believers in particular. For example, in Matthew 5:21 (p. 27), the Hebrew for the "Ten Commandments" is a case in point. Perhaps a glossary of how Hebrew and Greek words are pronounced might have been helpful.

A final word concerning the readability of this commentary. In general, it seems best geared to someone with formal exposure to the Bible and to theology. For instance, in discussing Matthew 23:37-39 (p. 71), Stern refers briefly to "the theology, developed later by the Church," an issue that not all readers would be conversant with.

All in all, Stern has provided us with a work that will provide a distinctive contribution to the beliefs of Messianic Jews. It will, no doubt, be the springboard for further meaningful discussions between Jewish believers in the Messiah, as well as for the Church at large.

The late Louis Goldberg was for many years the chairman of the Jewish Studies department at Moody Bible Institute. He afterwards served as Scholar-in-Residence at the New York City branch of Jews for Jesus.

Night in Jerusalem

Painting of Jerusalem at Night

A cool canopy stretches the rim of the earth,
-from the four corners
drive the four winds of heaven;
like caravans laden with splendor of Kings
they bear perfume,
clouds of spice
and weave them with
the Night in Jerusalem.
The hot afternoon has flown, the dusk
settles slowly,
-dying shades of daylight
stain the Western Wall;
like the smoke of incense here
once bloomed climbing Jacob's Ladder,
so the righteous
send up prayers
this Night in Jerusalem.
(so wakes the adder
so wakes the eagle.)
Peace beneath the sure eyes of the lion,
-tears of sorrow,
and of joy
still flow through your streets
forever mingled with the sweet wine
that drips from off the hills
warm and dark
like this Night in Jerusalem.
(so sleeps the adder,
so sleeps the eagle.)
oh, Jerusalem, Jerusalem.


Boombamela New Age Festival Photos

Photography by David Wheeler. Click on images to enlarge.

"Y'shua Rescued Me" Banner with Hebrew Website

Banner in Silhouette Banner in Silhouette

"Y'shua Rescued Me" Sign Drew Seekers to Our Booth

Volunteer Engages Seekers with New Testament

Volunteer Engages Seekers with New Testament

Throngs Crowd Beach at Boombamela New Age Festival

Throngs Crowd Beach at Boombamela New Age Festival

Some Come for the Music

Some Come for the Music

Creative Sand Sculptures Abound

Creative Sand Sculptures Abound

Some Are Human Canvases Some Are Human Canvases
Festival Nightlife Draws Many

Festival Nightlife Draws Many

Some Were Curious About Our Free Books Some Were Curious About Our Free Books
Pray for Them to Recognize Y'shua, God's Son

Pray for Them to Recognize Y'shua, God's Son

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Letters from a Skeptic

Gregory A. Boyd and Edward K. Boyd. Wheaton, IL: Victor Books, 1994. 264 Pages. $9.99, cloth.

This is a book for those looking for answers to life's tough questions. These might be the issues of suffering and pain: Where was God when the six million died? Or they might be issues of philosophy: What room is there for God in a scientific worldview? Letters from a Skeptic is not for people who prefer to be like ostriches with their heads in the ground. It is for those who genuinely want to know, who are willing to look honestly at the world—in short, for those who are honest skeptics."

The dishonest skeptic is really nothing more than a cynic. Cynics say, "Here are all the reasons why I won't believe. I won't listen to answers even if they are reasonably given." In contrast, an honest skeptic is one who says, "I would like to believe, and if you can show me enough information that is reasonable and satisfies my natural curiosity, then I will truly consider it." That is the kind of person for whom Gregory Boyd has published this three-years' worth of correspondence between him and his father.

The father, Edward Boyd, is a skeptical seventy-year-old former Catholic. His son Gregory is a thirty-something associate professor of theology at Bethel College in St. Paul, Minnesota. Some may think that they will encounter stuffy, intellectual answers in these pages. In fact, this book is heartfelt and allows us to see an honest conversation between a father and son, where life's most difficult questions are handled with truth and integrity. Gregory Boyd is not didactic, arrogant, or academic; rather he squares off with the issues raised. Similarly, Edward Boyd is genuinely seeking real answers to questions that have been on his mind for most of his seventy years.

A single question, honestly and reasonably answered, often sparks another query. So it is with Letters from a Skeptic. The series of thirty back-and-forth letters unveils the family concerns of the Boyds even as it leads from one set of questions and answers to another.

Does a book like this have any special value for Jewish believers in Jesus? Indeed it does, because it provides a wealth of answers to some of the very questions Jewish followers of Y'shua have asked. Even though these men are both Gentiles, the questions are answered from a very Jewish cultural worldview. In fact, there are so many references to the Holocaust that one would think this was written by Jewish people. Most of the father's theology is post-Holocaust, and his complaints about God are laced with Auschwitz orientation. What makes the book of value for Jewish believers is that many of the arguments the skeptical father puts forth are not typical of "Catholic vs. Protestant" debates but are the kinds of issues about which Jews are thinking.

Letters from a Skeptic may be especially good to give to a Jewish family member who does not yet believe. One reason is that it comes in the back door, so to speak. Some who would find it difficult to read something directed specifically at Jews will find it easier to listen in on someone else's conversation. Here they can overhear as others converse about religion and faith, about objections and answers.

Bob Mendelsohn directs the Sydney, Australia branch of Jews for Jesus.

A Forbidden Peace

How certain Jews and Arabs have learned to love each other.

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Certainly! But then again, no...

Certainly the Jews would have been the first to acknowledge any person with all the good" characteristics Jesus Christ is alleged to have had (ignoring the hostile and cruel aspects of the person described in the Gospels.) You'd see the Gospels for what they are--hearsay accounts written at various times in history by people who did not know this individual.

Jane Kathryn Conrad


Certainly, the Jewish people would have been the first to recognize Y'shua (Jesus) if he were the Messiah! After all, it was our prophets who predicted the Messiah, and we Jews are the ones to whom he was promised. If and when he arrives, more than just a handful would recognize him. All our people would agree if the Messiah had come...but then again...

We assume the "majority" of people are right and are willing to act accordingly. Problems arise when a few regarded as troublemakers spoil it for the rest. But does experience prove this to be true of either the human race in general or the Jewish people in particular? If the Jewish people had a history of pursuing God with one accord, we could believe the majority would recognize the Messiah when he comes.

But our prophets were continually trying to steer the people back to following God, and they had to constantly exhort the majority. If we do not believe the prophets, why bother to discuss who is the Messiah and who is not? For then it doesn't matter what we believe and one opinion is as good as the next. (Of course if the Tanakh is not true, what it means to be a Jew is also strictly a matter of opinion, so it shouldn't matter whether or not some of us believe in Jesus.)

Most Jews who give credence to the Tanakh believe it was written (or recorded, depending on one's viewpoint) by Jewish people and for Jewish people. The prophets speak so much condemnation against Israel's unfaithfulness, that if they weren't Jews, they would be condemned as anti-Semites by organizations like the Anti-Defamation League.

We accept the harshness found within Scripture because it is from "our own." Jews familiar with the Scriptures know harshness and judgment are tempered with the promise of mercy and forgiveness for those who repent and turn to God. Yet, the Tanakh builds a weighty case against an assumption that the majority would rule correctly with regard to the Messiah.


Moses had difficulty keeping the people's attention on God. The incident with the golden calf recorded in Exodus 32 and Deuteronomy 9 illustrates how quickly our people forgot that God had redeemed us from Egypt. Israel had been physically redeemed, but idolatry was a serious spiritual problem. Despite the fact that our people had recently witnessed God's miracles, they were ready to exchange the truth for something more immediately gratifying.

In Deuteronomy 4, Moses predicted that the people would not stay long in the promised land. He warned that repeated idolatry would bring about God's wrath, which would lead to exile. However, he assured them that distress would bring them to repentance, to which God would respond graciously:

"When you are in distress and all these things have come upon you, in the latter days, you will return to the LORD your God and listen to His voice.

For the LORD your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them"

Deut 4:30-31


God's grace in bringing Israel to repentance and forgiveness does not negate the fact that our people, like any other people, have a history of exercising poor judgment in spiritual matters.

Joshua and Caleb give further testimony to the fact that the majority vote is not necessarily the most spiritually discerning. Think of the 12 spies in Numbers 14: one man from each of the tribes of Israel was sent to spy out Canaan and bring back a report to the congregation of Israel. Only two of the 12, Joshua and Caleb, had faith that the God who had delivered us from Egypt would also give us victory over the inhabitants of the land.

Our people ("all the sons of Israel") responded to the report of the 10 spies by siding against God as they grumbled against Moses and Aaron. Finally, they conspired to undermine Moses' leadership for the sake of returning to Egypt (vv. 2-4).


Joshua and Caleb pleaded with the people, asking them not to rebel and assuring them that God would make them victorious over the Canaanites (vv. 7-9).

How did our people respond to the report of the faithful two? The whole congregation thought it best to stone them! (v.10) Where was God while all this was happening?

"...Then the glory of the LORD appeared in the tent of meeting to all the sons of Israel. And the LORD said to Moses, 'How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst." (vv.10-11)

As a result, only a discerning minority of two from that entire generation of Israelites was able to enter the promised land.

The Book of Ezekiel repeats the theme of Israel's spiritual indiscretion, God's judgment, Israel's repentance and God's forgiveness. Apparently, the majority rule had only improved for brief intervals between the time of Moses and Ezekiel. The harsh judgment upon our people is painful to hear. The prophet uses numerous illustrations, to the point of describing Israel as a prostitute who pays her lovers rather than being paid.1 But as often as the charges are repeated, the plea for repentance and the promise of redemption is offered.

"'Cast away from you all your transgressions which you have committed, and make yourselves a new heart and a new spirit!...For I have no pleasure in the death of anyone who dies,' declares the Lord GOD. 'Therefore, repent and live.'"2


The prophets usually spoke of renewed hearts and the restored condition of Israel in the same breath used to foretell the coming of the Messiah. But the prophet Isaiah predicted that Israel would reject the Messiah. Isaiah 53 is often quoted by believers in Y'shua because it is explicit in describing substitutionary atonement as an important role of the Messiah. But the early portion of the chapter is important as well. Verses 1-5 describe the people's response to the Messiah:

"Who has believed our message? And to whom has the arm of the ). LORD been revealed? For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him. He was despised and forsaken of men, A man of sorrows, and acquainted with grief, And like one from whom men hide their face, He was despised, and we did not esteem Him."

It is not always easy to accept what God provides. The sword which God used to bring redemption always had two edges; one to cut through the physical bondage imposed by our oppressors and the other to deliver us from the spiritual bondage of our own sin. The Tanakh gives witness to the fact that we have been quick to seek and recognize the means of God's physical redemption, but we have had difficulty recognizing God's solutions to our spiritual needs. It is on this account that Y'shua called the Jewish leadership of his day "blind guides."3


Y'shua's indignation toward the Jewish leadership of his day was not simply because they refused to believe his claims. It was because they refused to believe for the same reasons their forefathers had rejected the prophets of their day. Y'shua said: "You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me."4

"I have come in My Father's name, and you do not receive Me; if another shall come in his own name, you will receive him. How can you believe when you receive glory from one another, and you do not seek the glory that is from the one and only God? Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. For if you believed Moses, you would believe Me; for he wrote of Me. But if you do not believe his writings, how will you believe My words?"5

Y'shua was not a foreigner trying to impose an alien religion on the people of Israel. As with judgments of the prophets from the Tanakh, we should view his judgments as those made by a Jew to his own people. And as with the prophets, Y'shua's reproaches also held a note of compassion and the promise of mercy for those who would turn to God.


All references taken from The New American Standard Bible. Philadelphia and New York: A.J. Holman Co. 1977.

  1. Ezekiel 16:33-34
  2. Ezekiel 18:31-32
  3. Matthew 23:16
  4. John 5:395
  5. John 5:43-47
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Pastor and Rabbi Tour Israel Together

Yes, a group of Jews and Christians are visiting the Land of Israel together, right now, led by a rabbi and a pastor who have expressed the hope of learning from one another. They are wrapping up their trip in the next few days. Pray for open and honest discussions about Jesus. (We don't know these folks and are not affiliated with them but when this came to our attention we thought it was interesting and something you might like to pray for.) For more about this group and their hopes concerning seeing the Holy Land together, go here.

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