The Passover experience facilitated by Behold the Lamb is an uncommon, untraditional departure from the usual Passover seder, set apart by its unique and unapologetic use of Scripture—approximately ninety percent of the Behold the Lamb Haggadah is nothing more than a compilation of relevant passages from the Word… and nothing tells a story better than Scripture!

In addition to the groundbreaking Haggadah, Behold the Lamb also includes a 20+ page supplementary section containing recipes for delicious homemade matzah, an introduction to our unconventional children’s crafts, and pages of brand new teaching material on Passover topics that we have never seen treated in any other publication, Messianic or otherwise.

Because Passover is such a pivotal and foundational appointed time for Israel, we have also produced a companion Preparation Guide for hosting and facilitating the fullest Behold the Lamb experience possible. In it, we have condensed years of our own family’s Passover experience into practical advice and suggestions, not just for the ‘avodah, but for the weeks leading up to Passover, and the days immediately following it. You have never had a Passover like the Behold the Lamb Passover memorial outlined for you in these materials!

All in all, Behold the Lamb, together with the Preparation Guide, is the most practical resource we have produced to date. We are especially pleased, because it allows us the opportunity to offer you an accurate and personal glimpse into one of the most treasured and intimate moments of our own family’s life.  Not that we think what goes on in our home is more special or exceptional than others; rather, we felt it was vital to capture and present this personal perspective, because the very purpose of the Passover itself is an uninterrupted self-transmission from one person, family, and generation to the next. The way the Geoffreys memorialize Passover is just one of many, many innovative ways to do it. We only wanted to communicate our rendition to you in the hopes that you will find it to be a faithful memorial of the Passover of Scripture—and that it will provoke you to find Scripture’s Passover to be the only one worth repeating… person to person, family to family, year after year, generation after generation.

Learn more about Behold the Lamb and our other Passover-related resources by going to http://PassoverResources.perfect-word.org/ Group discounts are available!

The story of Esther and the Jews living in Persia takes place around 500 BC, near the end of Israel’s expulsion to Babylon. The historical account concludes with Esther and Mordechai’s triumph over Haman and the spirit of anti-Semitism, securing the Jewish peoples’ momentary safety in a foreign land. In short,

…Haman… the ’Agagiy, adversary of all the Jews, had devised [a plot] concerning the Jews to destroy them, and had caused pur to fall—that is, the lot—to crush them and to destroy them. But in [Esther’s uncovering of Haman’s plot and] coming in before the king, [the king responded] with the [written proclamation] letter, “Let [Haman’s] evil device that he devised against the Jews turn back upon his own head!” And they hanged him and his sons on the tree. (Esther 9:24-25)

The ensuing “days of banquet and of joy, and of sending portions [of food] one to another, and gifts to the needy” were celebrated “as days on which the Jews have rested from their enemies, and the month that has been turned to them from sorrow to joy, and from mourning to a good day.” (vs. 22) These days inaugurated an annual memorial—“Puriym—by the name of the lot”—established by Mordechai’s letter to the Jews of Persia.

Therefore, because of all the words of this letter, and what they have seen concerning this, and what has come to them, the Jews have established and received upon themselves and upon their seed and upon all those joined to them—and it may not pass away—to be keeping these two days according to their writing, and according to their season, in every year and year. And these days are [to be] remembered and kept in every generation and generation, family and family, province and province, and city and city. And these days of Puriym may not pass away from the midst of the Jews, and their memorial may not [be] ended from their seed. (Esther 9:26-28)

So by royal decree, the Jews of Persia escaped an onslaught against them, and instituted Puriym as an annual reminder to all Israel of this “good day.” Puriym is to be celebrated “the fourteenth day of the month of Adar [the twelfth month], and the fifteenth day of it, in every year and year…” (Esther 9:21)

The Silence of God

One of the historical criticisms levied against the book of Esther is that neither the name of Adonai, nor any reference to the God of Israel, is found in its text. The defense of the book’s inclusion in the canon of Scripture, however, comes from the allegedly underlying theme of divine providence, which may be encapsulated in the famous line uttered by Mordechai to the reluctant Queen Esther, “and who knows whether you have come to the kingdom for a time such as this?” (Esther 4:14)  It is therefore traditionally understood that God’s silent role in the story of Esther is what brought about the protection and salvation of the Jewish people of Persia.

But with the voice of God sounding so loudly throughout the bulk of Scripture, His “silence” in the book of Esther rings ever so conspicuously where the authoritative establishment of Puriym is concerned. Indeed, it is absolutely clear from the text that Adonai in no way authorized and implemented Puriym as a feast to be kept by Israel. Rather, it is a self-appointed time of celebration—much like that of Chanukah, another self-proclaimed feast which commemorates Israel facing and defeating a similar foe. In the end, there can be no argument that Mordechai and the Jews in Persia unilaterally imposed the annual celebration and memorial of Puriym upon their descendants forever—an appointment which was never explicitly sanctioned by Adonai. How, then, are we to handle this precarious—and somewhat presumptuous—command, which has been preserved for us in the context of Scripture?

Puriym Like Chanukah: Memorial of Historic Significance

The story of Esther is not the first account in which the Jewish people faced atrocities at the hands of the Gentiles. Even before she became a nation, Israel’s future was severely threatened while she remained enslaved by Pharaoh in Egypt. Though Adonai clearly deems the Exodus story as a monumental and super-significant event, we can also see the incitive spirit of anti-Semitism weaved like a thread throughout the tapestry of Israel’s volatile history. When she was not destroying herself by following other gods and losing her own way, she was being squeezed by the nations—forced to worship and follow other gods and other ways, or face the sting of persecution and death.

Puriym is therefore akin not to the appointed times of Adonai, but to the historical events that have shaped Israel’s identity as a persecuted people. As a pre-Messianic-era event, Puriym is most like Chanukah—indeed, their historic similarities are compelling. But as just one more event in a long line of persecution-related narratives, Puriym joins a host of Jewish “histori-days,” such as the modern Yom Yerushalayim, which celebrates the retaking of the old city of Jerusalem during the six day war of 1967, ending the reign of Gentile rule over Jerusalem for the first time in two millennia. Puriym is, of course, unique, since it alone appears in the Hebrew canon of Scripture, but its themes reverberate through the annals of time.

Clearly, there is a call from Israel’s fathers to which the sons of Israel are obliged to hearken—a voice of instruction exhorting us to remember and “never forget” what has been done for us—and to us—as the chosen people. And yet, a most curious dynamic develops from this preoccupation with Jewish victory over Gentile enemies, and suffering at the hands of foreigners—and it is vividly portrayed in the way Puriym is presently celebrated in the Jewish community… a way that is in marked contrast to the divinely ordained appointed times of Adonai.

Setting Priorities

Israel’s annual calendar is most clearly outlined in Leviticus 23, which places Passover at the beginning of the year in early Spring, and Sukot (followed by Yom HaSh’miymiy ’Atzeret) at the end of the year in the Fall. For the remainder of the annual cycle—from around mid-October through March—no once-a-year appointments exist on Israel’s officially sanctioned calendar. Like the Land, it enters a time of winter dormancy until it emerges again with new life in the Spring.

It is in this wintry void that Chanukah and Puriym find their oddly upbeat voices—the former joyfully shouting “Draydl!” while the latter happily heckles Haman. At the very least, we should ask ourselves why—in a season without days designated by the Father—we are so quick to faithfully honor our ancestors’ incidental institutions. This is not so much a question of whether or not such remembrances should be observed, but to what degree we celebrate, innovate and emphasize; especially considering that our modern observances of Chanukah and Puriym are usually more soiree than substance—and almost always pursued and commemorated with greater zeal and grander spectacle than the days instituted by Adonai Himself. Surely, the remembrance of Jewish victories should be met with joy and celebration… but that doesn’t mean Puriym has to become the Jewish answer to Halloween any more than Chanukah should continue to reign as Christmas for Jews.

The Pur You Will Always Have With You

Over the course of any given year, there are many opportunities to remember significant events in our lives and the lives of our ancestors—and none of them require an edict from God. It is perfectly fine and normal to remember anniversaries of dates that mean something to us personally, and for our parents to ask (or even demand) us to remember dates that were important to them and their parents. But like everything in life, we are required to temper our perceived needs and wants with the instructions given to us by Adonai… and if our remembrances begin to rival those appointed to us by the Father, we put our present and our future in grave jeopardy. We are what we remember—this is why Israel was given appointed times in the first place: so that we will remember Adonai, and we will be only who He wants us to be.

So this year when you celebrate Puriym, and you’re decked out in your Puriym costume, wildly swinging your gragger, and stuffing your face with Hamentashen, check yourself: do I put this much effort—and more—into all the days that Adonai has designated for remembrance? Remember your heritage and the history of our people with joy, but don’t forget the One who set you apart and made you for a purpose… a purpose far greater than parties, performances and pastries…

The very thought of “Israel” can transport us to a foreign and mystical land. We are enamored with its beauty and power; captivated by its historical and spiritual meaning; fixated upon our minds’ fantastic images of an exotic and distant world. We send it money and humanitarian aid, we lobby for its support by our policymakers, and we pray for its peace, petition for its prosperity, and intercede for its salvation. And yet…

… there is no such place as a land called “Israel.” It is a figment of our imagination.

Yes, there is a God-given, Jewish homeland, and it lies in the Middle East.

Yes, there is a modern State of Israel that many mistakenly fancy as “Palestine.”

Yes, half of all the world’s fourteen million Jews live on a very real parcel of land only twice the size of the state of Rhode Island…

… yet Scripture never calls this place “Israel”—and the mere thought of such a place is obstructing our view. Indeed, “Israel” is not a place at all, but a people—and you can find us almost anywhere… including the Land that belongs to Israel, promised to us by Adonai our God.

“Israel” is not a place, but the name given to our father, Jacob, whose all-night wrestling match with God pictures the Jewish peoples’ struggle to follow only Him. (Genesis 35:10)

“Israel” is not a place, but the birthright of the sons of Jacob, whom Adonai set apart as His chosen people, though we are scattered throughout the nations of the earth. (Exodus 19:5-6)

“Israel” is not a place, but the spiritual heritage of every single Jewish person—the one who works in the cubicle across the aisle; the one who lives in the house down the street.

“Israel” is not a place, but every Messianic Jew—each Jewish believer in Yeshua who lives a Jewish lifestyle according to Scripture, and a sold-out life for the Good News of Messiah, our Master.

“Israel” is not a where, but a who, and we are in great need of your prayers, friendship and aid. The Jewish people living in what is presently considered the Land of Israel do indeed need your help, and desperately need to be turned toward the Messiah, Yeshua. But don’t just gaze longingly toward a land past the horizon in order to find an “Israel” to know, care for, and love. On the contrary, we are in your towns and cities, your workplaces and communities, the circles in which you move, and the ones you temporarily brush up against. We may know Yeshua, or we may not; but either way, we need to know you. Please—pray for the peace of Jerusalem; but don’t forget your own neighborhood, or the Messianic Jewish ministry from which you receive spiritual nourishment.

Look!  Here I am!  See me, children of God… I am Israel!

About the importance of discipleship, Kevin says, “Many of us really have no clue what discipleship is all about. We vaguely think it has something to do with evangelism, or perhaps taking a class on the foundations of the faith. But real discipleship—true discipleship—is what the Master exemplified for us. He called people to follow Him and be like Him. If we’re truly living for God—and even if we’re struggling with it, but faithfully trying—we have something to offer those who don’t yet know Him, and those who need to know Him more.  I love this book because it hits at core topics that every believer in Yeshua needs to have settled in their lives.  These topics are linch-pins in our walk with the Master, and we need to get these down—get these solid, deep within us—if we ever hope to be productive servants in God’s Reign.  I promise two things from this book: one, you will be lovingly, but firmly challenged; and two, you will be encouraged to be the complete, whole and effective disciple that you have already been remade to be!”

Click here to learn more about Being a Disciple of Messiah.

When asked why he wanted to write this brief work about Yom Kippur, Kevin responded, “‘Deny Yourself’ is not just about making meaningful, practical application for the holiest day of the year.  This is what the Master told us to do: deny ourselves.  In order to serve Yeshua, we have to stop existing–we need to supercede all our wants, desires and needs, and completely replace them with the Master’s instructions.  In 2009–and it’s been this way for a long, long time–the Body of Messiah is a cultured, civilized, domesticated religion.  It’s all about us and what we can get from God.  The message of ‘Deny Yourself’ is the message of Scripture: it’s not about us at all–it’s about emptying ourselves just like Yeshua did and unselfishly serving God and everyone else.”

To learn more about Deny Yourself, or to order your copy, please visit http://denyyourself.perfect-word.org/.

Analysis of Results

It is self-evident that the respondents as a whole did not hold the typical Christian view that Torah is obsolete and has been “done away with.” Indeed, in keeping with such a perspective, only three percent responded that “no one” should keep Torah. We can therefore surmise that the vast majority of our audience are not traditional Chrisitans. Rather, they have a positive view of Torah-keeping, individual definitions or applications notwithstanding.

In contrast to the traditional Christian view, an overwhelming 78% of survey respondents see Torah-keeping as valid for Gentile believers in Yeshua. Almost 75% of these respondents (58% of all respondents) clearly see Torah as an imperative for all believers in Yeshua, period. The remaining 25% (20% of all respondents) view Torah-keeping as optional for Gentile believers, yet permissible for those who desire it. (It is also possible that these responses reflected an “optional” view of Torah-keeping for Jewish believers as well. If so, they would be included in this 25% figure.)

Only 19% of all respondents viewed Torah-keeping as either an exclusively or primarily Jewish responsibility. Almost 90% of these respondents (17% of all respondents) placed Torah-keeping for Gentiles as a practice reserved for those living within the context of the (Messianic) Jewish community, and therefore not encumbent upon Christians in general.

Comments and Observations

In hindsight, demographics should have been collected along with this survey. Without such data, it is difficult to make a determination if the views reflected in the survey are representative of any particular group of people. The only demographics we can assume is that all respondents are part of the incredibly diverse Messianic Internet community (we can define this community as Jews and Gentiles who share or collect information about Messianic Judaism or Jewish/Hebraic roots through the Internet). So, while the survey results cannot be used to determine the general attitude toward Torah within the Messianic Jewish movement, it certainly points to the pervasive view of those active on the Internet.

Ultimately, the survey confirmed what was suspected: the majority attitude of the Messianic Internet community toward Torah is apparently one of obligation (or, at least, invitation) for all–Jew or Gentile. This should, of course, be a startling statistic, given the historical Christian view (that not only is the Torah obsolete, but Christians are not “under” it, i.e. obligated to keep it), and the explicit teaching of Scripture (that the Torah was given to Israel to distinguish her from the nations, i.e. Ex. 19:5, De.26:18-19, cf. Ex. 33:16).

In defense of the Torah-for-everyone position, however, proponents are quick to point out that the Scriptures speak of “one Law/Torah” for both Israel (the Jewish people) and the Gentiles who sojourn with them.  While this concept can certainly be applied in the context of a modern, Messianic Jewish community, it nevertheless begs the question: are all Gentile believers in Yeshua “sojourners/geriym” with Israel, according to Torah?  Is the goal of the Good News to bring all the Gentiles of the world to the land of Israel to live as Jews (like Caleb, Rahab or Ruth), or is there simply a figurative and spiritual unity between Jewish and Gentile believers, as described in Paul’s metaphorical olive tree? (Ro.11)  If there are indeed two types of Gentile believers–the exception that assimilates into Israel, and the majority that does not, though they separate from the world–do their differences affect their relationship and type of obligation to the Torah? With regard to the unity between Jew and Gentile in Messiah, do the Scriptures explicitly state or demonstrate that Jewish and Gentile believers are all now “Israel” (thereby obligating all believers to keep Torah), or do the Scriptures say that Israel’s believers (Messianic Jews) and the believers from the nations (Gentile believers in general) share not the Jewish believers’ national identity as Israel, but their covenantal promises as “one new man” in the “household of God”? (Ep.2)

The survey clearly revealed a majority opinion of Torah-keeping that less than 1/4 of respondents significantly challenge. The obvious question remains: can the survey’s majority view be upheld by Scripture, or do the Scriptures teach a different view of “who should keep Torah”?

We are also working on our new Preparing The Way “inPrint” Series, which features written versions of some of our teachings that are presently only available in recorded audio format.  The first book in the series “Deny Yourself: The Atoning Command of Yom Kippur” was released in August 2009.  The next book in the series is Giving Adonai His Due, a Messianic Jewish look at  living a lifestyle of Praise and Worship.  This title is in line for publishing in 2010.

Also on the drawing board is our fourth devotional book, the Messianic Shabbat Devotional, though there is no publication date at this time.  On August 31, 2008, we released our third devotional book, the Messianic Torah Devotional.

Maybe it’s just me, but it seems as if we members of the Body are as concerned with worldly things as those who are of the world. We’re rocked by an unexpected turn of events; we worry about our health, wealth and happiness. Some of us feed that anxiety by obsessively following the daily news; some of us put our heads in the sand and pretend that everything is going along just fine. But what most of us often forget—or only acknowledge intellectually without action based in faith—is that what is happening around us really doesn’t matter… what matters is whether or not we are living for Yeshua. Whether we are being forcefully evicted from our homes, or rushing our deathly ill child to the hospital, or buying a morsel of food with the very last dollar in our pocket, we have a choice. Do we become caught up in the moment and react out of fear, or do we face reality with a conviction of spirit and a heart fortified toward God?

The Master Yeshua showed us the way to face the trials of life: the more that we are hated, the more we need to love; the more that is stolen from us, the more we need to give. We shouldn’t be afraid and hide until the storm is over, because it may never pass. We can’t hold on for dear life to what we already have, because it too may be taken away. Difficult times will come, they will endure and sometimes even get worse, but worrying will accomplish nothing. Being like Messiah is not about making the best of a bad situation, but about enduring suffering and pain with faith, hope and trust.

As you read the following, I want to encourage you to open your heart and allow yourself to be challenged. Step outside yourself for a while and try to see your situation as God sees it. I’m not trying to minimize your problems—they’re real, and they’re causing you distress. What I am encouraging you to do is make Adonai larger in your eyes, and your anxiety will fade in comparison. Put your trust in the Only One who can save you, and, surely, you will be saved. It may not always be in the way that we expect, but we must have faith in the One who knows best what we need.

Many of us are anxious about the future… when times are hard, where do we turn for our comfort and salvation?

There’s always something to worry about. Sometimes the source of our anxiety is of global proportions—like an imminent terrorist attack on U.S. soil, or a new world-wide virus that scientists have never seen before. Other times, it is closer to home—like the looming failure of a troubled marriage, or the sudden diagnosis of a serious disease. With just a little imagination, we can conjure up all kinds of scenarios in which life as we know it is hurtling toward its end. But what if our reality is actually not far from the misfortune we fear? How should we react? Our natural inclination is to hide ourselves away and hoard whatever we have, trusting our fear response to protect us from the storm.

But is this how the Master would have us weather difficult times?

For a while now, one particularly ominous threat hanging over our collective heads has been the state of our economy. Everyone has been affected in some way by this downturn—or at least knows someone who has. We all have the foreclosed homes in our neighborhoods, we’ve all been surprised to notice that another local business has closed, and we’ve all wondered if our elected officials truly have our best interests at heart. But while we’re assigning blame and lamenting about all of our problems, we often fail to even consider pointing a finger of fault toward ourselves. Of course, some of us find ourselves in situations completely beyond our control; but how much is our own anxiety adding to our troubled circumstances? How much have we brought on ourselves by misplacing our hope and trust?

The words of the Master Yeshua ought to shake us from our cocoons. Perhaps you have heard them before.

“Listen! Behold, a sower went out to sow. And it came to pass in the sowing, some [seed]… fell among the thorns, and the thorns came up and choked it, and it yielded no fruit…. These are they who hear the word, but the anxieties of this age, and the deceitfulness of wealth, and the desires concerning other things, entered in, choked the word, and it became unfruitful.”  Mark 4:3-4,7,18-19 YLT

“Yes, yes,” we say, “I’m not supposed to be afraid. I get it—I shouldn’t let the anxieties of life choke out the word that has been implanted in me.” But it’s much, much more than that.

The thorns of life that suffocate us and keep us from yielding fruit for God are not just “the anxieties of this age.” Especially in our luxurious land flowing with indoor plumbing, refrigeration, and conditioned air, consider how “the deceitfulness of wealth, and the desires concerning other things” can enter in and choke out the word in us. Have we grown so accustomed to our modern lifestyles that “wants” are no longer discernable from “needs”? Indeed, it is “through anxieties, and wealth, and pleasures of life” (Luke 8:14) that we become barren, unable to produce good fruit.

We mistakenly perceive that we are in financial distress because our 401(k)s are drying up, or we are considering siphoning money from our children’s college funds. We believe we are plummeting toward poverty because we have to think twice about eating out, or getting a latte every day on our way to work. This is “the deceitfulness of wealth”: being so accustomed to an easy, comfortable lifestyle that we lose sight of what is truly essential. Surely, some of us are in dire straits, and we ought not to make light of the plight of those in desperate need. But most of us merely have a warped sense of what it means to endure “difficult times.” If we have health in our bodies, and food on our plates, what more do we truly need?

Indeed, the Master says,

 ”…he who is storing up [treasure] for himself… is not rich toward God.” And [Yeshua] said to his disciples, “Because of this, to you I say, be not anxious for your life—what you will eat; nor for the body—what you will wear; [because] life is more than nourishment and the body [more] than clothing. Consider the ravens, that they neither sow nor reap—[they have] neither barn nor storehouse—yet God nourishes them. How much better are we than the birds? And who of you, being anxious, is able to add to his age one [hour]? If, then, you are not able [to do] such a little [thing], why are you anxious for the rest… you of little faith? And you—seek not what you will eat, or what you will drink, and be not in suspense, for all these things do the nations of the world seek after, yet your Father has known that you have need of these [things]. But seek the reign of God, and all these things will be added to you. Fear not, little flock, because your Father delighted to give you the reign. Sell your belongings and give money [to those in need]. Make for yourselves moneybags that [do] not become old—an unfailing treasure in the heavens where thief does not come near, nor moth destroy. For where your treasure is, there also your heart will be.” –Luke 12:21-34 YLT 

Be rich toward God—not yourself. Life is more than nourishment. Your Father knows what you need. All these things will be added to you. Fear not.

If our treasure is stored up in the stock market—or a savings account, or the foresight and intellect of our government, or even our ability to provide for ourselves—that is where our heart will be. There we will look for our comfort and salvation, yet ultimately find none. A better storehouse in which to deposit our wealth is available, and its return on investment is inestimable.

Freedom from anxiety comes from the understanding that since we own nothing, we have nothing to lose. The only thing left to give up is ourselves—to others, and to the One who will always love and care for us.

Surely, it is the greatest price to pay… which only the poorest of us can afford.

… for I have learned in [whatever situation] in which I am—to be content. …in everything and in all things I have been initiated, both to be full and to be hungry, both to abound and to be in need. For all things I have strength, in Messiah’s strengthening me…  –Philippians 4:11-13 YLT

Help us choose the topic for the next book we will publish.

We have several very different and important books that are presently in line for publication, but we want to know which topic is most important to you right now.

When Adonai gave Israel the Torah and established her as a nation, He also set apart the priesthood—a select group of people within Israel, chosen solely by bloodline, who would serve the entire community by facilitating the relationship between God and the rest of the nation.  The priests were forbidden from taking part in certain things that were permitted for the rest of Israel (i.e., Le.21:1-6, De.18:1-2), and the people of Israel were forbidden from performing and participating in the service and lifestyle of the priests (i.e., Ex.30:31-33, Nu.1:47-53, 3:10, 18:1-7, Le. 22:9-10).  There was a clear line that Adonai Himself drew between the priests and the people of Israel so that each could maintain their distinct yet mutually beneficial roles within a single, unified community.

In Exodus 19:5-6, Adonai issues a most unusual decree.  He says to all the people of Israel, “If you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.”  So if the role of the priests within Israel is to act as mediators between Adonai and the people of Israel—set apart from within the nation to perform a sacred duty on behalf of all—what, then, does it mean that the nation of Israel (the Jewish people) as a whole is to be “a kingdom of priests and a holy nation… among all the peoples… [of] the earth”?  Adonai says, “I have called you in righteousness… and I will appoint you as a covenant to the people, as a light to the nations… O Jacob (Israel), my servant….” (Isaiah 42:6, 44:2, cf. 41:8, 42:1)  Is it possible that Adonai’s ancient plan to distinguish the Jewish people from all the nations of the earth is still in effect?  In the same way that the priests were distinguished from all the people of Israel, might the Jewish people still be set apart to perform the sacred duty of uniquely facilitating the restoration of all peoples to their Creator?  Could this be what the Master Yeshua meant when he said that “salvation is from the Jews”? (Jn.4:22)

As individuals, all believers in the Messiah Yeshua are “one in [Him]… Abraham’s offspring, heirs according to promise”—and in this respect, “there is neither Jew nor [Gentile].” (Ga.3:28-29)  And yet, a unique distinction remains for the Jewish people “to whom belongs the adoption as sons and the glory and the covenants and the giving of the Torah and the temple service and the promises….” (Ro.9:3-4).  Let us wholeheartedly embrace the irrevocable, uncommon calling that God has sovereignly made to an imperfect, singular people for the greater, common good.  Like priests to a people, the Jewish people have a responsibility to serve the needs of the many nations of the earth… to facilitate the reconciliation of all people to God.  May “all Israel… be saved” (Ro.11:26) so that she will become the Messianic nation she was always meant to be, finally able to fulfill her role as “a kingdom of priests and a holy nation” to all mankind.  “For if their rejection be the reconciliation of the world, what will their acceptance be but life from the dead?” (Ro.11:15)