Tzemach Institute for Biblical Studies

Hebraic Roots

Ken Garrison

 

Copyright   1999 Kenneth Garrison

 

All rights reserved. Permission granted to reproduce provided that proper attribution is given. For additional copies, write: Tzemach

Institute for Biblical Studies, P.O. Box 181191, Casselberry, Florida 32718 or visit the website at:

http://www.tzemach.org

 

Published by Tzemach Institute for Biblical Studies, P.O. Box 181191, Casselberry, Florida 32718.   Website: http://www.tzemach.org 

Email: tzemach@tzemach.org   Questions to the author may be sent to the mailing address above or via email at: ken@tzemach.org

 

ISBN 0-9669174-0-5

Library of Congress Catalog Card Number: 98-96867

 

Unless otherwise stated, all Scripture quotations are taken from the New American Standard Bible Copyright   1960, 1962, 1963, 1968,

1971, 1972, 1973, 1975, 1977 by The Lockman Foundation. Used by permission.

 

 

                        Table of Contents

 

 

     Acknowledgments

 

     Introduction

 

     Part One: Hebraic Roots - A Background

 

     1.  Redemption and God's People

               Reference

               Covenants and Election

               Election and Salvation

 

     2.  Two Covenants - Two Peoples

 

     3.  Separation of the Church from Israel

 

     4.  The Further Separation

 

   5.  Doctrinal Development by the Church

        Challenges and Reactions

               Lack of Central Authority in the Church

               Gnosticism

               Rejection by Rome

               Greek Philosophical Influence

               Legal Embrace of Rome

        Evolution of Church Doctrine

               Definition of God

               Replacement Theology

               The Law

               Judgment and Exclusive Church Authority

 

   6.  This Gospel of the Kingdom

        The Kingdom of God

        Another Gospel

 

   7.  A National or a Universal People?

        Israel, A National People

        The Church and Universal Identity

        The Church's Role in Israel

        Challenge

 

   8.  Redemptive Activities at the Climax of the Age

        The Beginning of a New Era

        The Dragnet

        Church Identity

        Prophetic Fulfillment in the Twentieth Century

               Population

               Technological Advances

               Globalism

               Ingathering of the Exiles

        Summary

 

   Part Two: Establishing Hebraic Roots

     in the Local Church

 

   1.  Introduction

 

   2.  The Ben-David Covenant

 

   3.  Functions of the Local Church

 

   4.  The Formation of the Local Church

        Role of the Pastor

        Role of the Individual Member in Body Faith

        Faith Righteousness and the Local Church

        Faith in the Ministry of Messiah Jesus

        Faith and Body Life

        Ministries to the Local Church

        Gifts of the Holy Spirit

        Baptism of the Holy Spirit

        The Importance of Assembling with the Local Church

 

   5.  Worship and Hearing

 

   6.  Church Identity

 

   7.  Summary

 

   Bibliography . . . . . . . . . . . . . . . . . . . . . . . . .125

 

   Further Information. . . . . . . . . . . . . . . . . . . . . .131

 

 

 

 

 

 

 

                         ACKNOWLEDGMENTS

 

 

 

 

           "Hebraic roots" have been discovered and realized in the experience of the Fellowship

Church where I have served as pastor for the past 21 years.  I would like to thank the congregation

who has been bold in spirit and strong in faith to venture forth in this discovery process.   In

addition, I would like to express thanks to the many individuals who contributed directly to the

preparation of this work: Jon Klein, Larry Dorcik and Pam Cook for their work in reviewing and

proofreading the text; Dr. Irving Teitelbaum for his review of the text from a Jewish perspective; Lee

Underwood for formatting the text; and Gloria Marxvach for the cover design.   Finally, I would like

to thank my wife, Jo, for her perseverance while experiencing much of the basis for this work

alongside myself and for her encouragement in the long process of writing this text.

 

 

 

 

 

 

 

 

                           INTRODUCTION

 

 

           Often I think about what it would have been like to have been one of Jesus' disciples.  What

would it have been like to have been taught and discipled directly by the Master, Himself? In a

similar way, my mind often considers what it would have been like to have been a part of the early

Church in Jerusalem.  How clearly the precepts of the Kingdom of God must have been declared by

Peter, John and the other disciples.  They were Spirit-filled believers; they had been taught directly

by Jesus, Himself, and they were ministering in the midst of the people of Israel in Jerusalem.

Obviously, this early Church was fully integrated into the fabric of Israel.  They embraced all of the

prophetic destiny of the people of Israel.  They were even seen, and saw themselves, as a sect or

denomination of Judaism.

           How distant the Christian Church of today appears from that simple beginning.  My

experience, as a pastor, leads me to think of the divide between the Church and Israel as almost

too great to attempt to bridge.  Yet the Holy Spirit has repeatedly given powerful witness that this is

God's will for us today.  Indeed, we represent the first generation since Peter, John and Paul which

has the opportunity to discover its roots in Israel and realize these roots in a practical way.

           Hebraic Roots was written to outline the path to establish the true Biblical roots of our faith.

The information contained herein is readily documented historically.  The conclusions drawn are

not based on obscure interpretations of the Scriptures or of history.  They flow quite readily from

the simple information available to us.  The steps outlined have been tested in a local church

setting and have been found to provide a great opportunity of witness both in the Jewish and

Gentile communities.  In other words, the steps outlined here work.

           We live in a new age of opportunity in the world.  Prior to the regathering of Israel, God's

focus of ministry was toward the nations.  The Church reached out with the ministry of

reconciliation to whomever called on the name of the Lord.  Now that Jerusalem is under the

authority of a sovereign Jewish state, we have entered a new age.  We have opportunities available

to us today that no prior generation has had.  The message of world deliverance by the hand of

God is now appropriate.  The establishment of God's literal Kingdom in Jerusalem is at hand.  Now,

in addition to the message of individual reconciliation to God, we can boldly proclaim God's

Kingdom.  To be effective in doing this we must be established on a solid Biblical foundation. 

           The Bible is the only remnant of God's authority left to us.  For us to have an effective

witness, our faith must be Biblically consistent.  Therefore, we must establish Hebraic or Biblical

roots in our faith.  It is my hope that you will prayerfully read and implement the steps outlined in

this book and that the Lord will bring a fresh and bold anointing in His Church through you in this

day.

 

                                             Kenneth E.  Garrison

                                        Pastor, Fellowship Church

                                             Casselberry, Florida

 

 

 

 

 

 

 

 

 

 

 

 

                            Part One:

 

                   Hebraic Roots - A Background

 

 

                 1.   REDEMPTION AND GOD'S PEOPLE

 

 

          In order to understand the need for "Hebraic roots", we must understand the overall

redemptive plan of God and how He is accomplishing His plan.  One of the simplest ways of

looking at the problem of man is by considering the subject of authority.  When man fell in the

Garden, he became his own individual point of authority.  Today, there are literally billions of points

of authority in the world.  Each person struggles with a continuing series of questions to resolve,

and each is resolved relative to his own self-interest.  Every individual then is pitted against every

other for survival.

          God is moving to establish a single authority instead.  Before the fall, man functioned under

the singular authority of God.  God's redemptive activity has been aimed at reestablishing His

singular authority.  Throughout the ages God has been working in different ways to accomplish this

goal, but these efforts have always been directly related to this goal.  Zechariah prophesied that in

the end: "And the Lord will be king over all the earth; in that day the Lord will be the only one, and

His name the only one".  (Zechariah 14.9)  Paul drew the same conclusion when he stated: "And

when all things are subjected to Him, then the Son Himself also will be subjected to the One who

subjected all things to Him, that God may be all in all".  (1 Corinthians 15.28)  So when we consider

what God is doing, we must do so in light of His overall redemptive purpose.

 

Reference

 

          In the original creation man existed directly under God's authority.  Indeed, he was created to serve

as the link between God and His creation.  We get a glimpse of this arrangement in Psalms 8: "O Lord, our

Lord, how majestic is Thy name in all the earth, Who hast displayed Thy splendor above the heavens!

When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained;

what is man, that Thou dost take thought of him? And the son of man, that Thou dost care for him.  Yet

Thou hast made him a little lower than God, and dost crown him with glory and majesty! Thou dost make

him to rule over the works of Thy hands; Thou hast put all things under his feet, all sheep and oxen, and

also the beasts of the field, the birds of the heavens, and the fish of the sea, whatever passes through the

paths of the seas.  O Lord, our Lord, how majestic is Thy name in all the earth"! (Psalm 8.1,3-9)  For man to

function effectively in this position, he was required to submit to the authority of God.  He perceived

every thing and every event relative to the person and purpose of God.  Each situation was judged "good"

or "evil" relative to this perspective. 

          Two trees are described in the Genesis account: (a) the "Tree of Life" and (b) the "Tree of the

Knowledge of Good and Evil".  Both trees denote communion or communication: The "Tree of Life"

denotes communion with God, and the "Tree of the Knowledge of Good and Evil" denotes communion

with Satan.  Man originally lived in open communion with God.  He submitted to God's authority.  He

functioned in the capacity for which God had designed him to function.  He saw everything to be "good"

or "evil" relative to God.  He ate of the "Tree of Life".

          We are told that God commanded man not to eat of the "Tree of the Knowledge of Good and Evil".

He cautioned man that in the day that he ate of this tree, he would die.  Eventually, man did choose to

eat of this tree.  The Bible gives us no hint as to the period of time that man existed in the garden prior to

this event.  Since man stood in the direct presence of God having intimate communion with Him, he was

continuously renewed.  Therefore we would conclude that he lived in a perpetual state.

          When man did eat of the "Tree of the Knowledge of Good and Evil", two things occurred which are

described in the Genesis account.  First, man was driven out from the presence of God.  This constitutes

spiritual death and would ultimately lead to physical death.  The second thing that changed was that man,

for the first time, perceived all things and every event "good" or "evil" relative to himself.  He saw himself

naked and he was afraid.  When God encountered man in this condition, He asked,  "Who told you that

you were naked?" (Genesis 3.11a)  God recognized that man had initiated a line of communication with

the one that the Bible calls "the accuser of the brethren", (Revelation 12.10) otherwise known as The

Satan.  Man initiated this line of communication which now would dominate every aspect of his being.

He would receive a continual appraisal of every situation judging them as "good" or "evil" relative to

himself, becoming the center of his own private little world.  He would struggle for what he perceived to

be scarce resources in order to provide for himself.  Obviously, he would have to compete with every

other person for these same resources.  Without the blessing and wisdom of God at his disposal, these

resources would be depleted.  His capacity to compete would be diminished with age, ultimately leading

to death.  This sequence of the death process is referred to as the "curse".

          This then is the condition that all subsequent generations have been born into.  Because it is all

man has ever experienced, he considers it natural and normal.  He has lost sight of the role for which he

was created.  This lofty station seems like a fairy tale as he continues to struggle for survival all of his days.

Even though man may from time to time acknowledge some responsibility for the stewardship of the

earth and the creation, he is always compelled to struggle for his own private survival.

          Only an intervention from outside of mankind could significantly change the situation.  Man is

hopeless on his own.  We maintain that such an intervention is in process.  We call that process

"redemption".  The account of "redemption" is recorded in the Bible.  God, from the time that man was

driven out from His presence, has been patiently working to bring all things back into order, i.e., under

His authority again.  Since, by God's own design in creation, man was created to serve as His authority

figure in the world, man must be the one brought into submission to God.

          Therefore, when we consider what God is doing, we must do so in light of His overall redemptive

purpose, because all He does is consistent with this purpose.  So if we study His covenants, we must do

so in light of His purpose of establishing His singular authority in the universe.  If we consider the subject

of individual salvation, we must do so again in the same light.

 

Covenants and Election

 

          We now will consider the concept of covenant.  In modern legal terminology, a covenant is a

contract.  We make many contracts throughout our lifetime.  A contract is simply an agreement between

two or more parties which defines the purpose and conditions of that relationship.  A Biblical covenant

does the same thing.  In the Scriptures we can clearly see three covenants that God has made as a part of

His redemptive plan.  These are the (1) "Abrahamic Covenant", (2) the "Mosaic Covenant", and the (3)

"Ben-Davidic [son of David] Covenant".  In each case God chose the party He would enter into covenant

with, He revealed Himself to the one chosen, and He specified the terms and conditions of the covenant.

The covenant partners either accepted or rejected the covenant.

          The covenant partners of God are designated as the "elect".  Election means simply that a person or

persons have been specifically selected to enter into covenant relationship with God.  God always

chooses those who are to become His covenant partners.  Therefore, we may say that the one elected

never chooses himself, but is chosen by God.  A natural conclusion that we must draw from considering

this process is that it is not "fair" when considered purely on humanistic grounds.  Therefore, we say that

God exercises His sovereignty in the election.  We also conclude that not all human beings are elect in

terms of God's covenants. 

 

Election and Salvation

 

          Most people believe intuitively that God is "fair".  As a result they feel awkward with the concept of

election.  Often there are attempts to relate the concept of election with the concept of salvation (being

saved from eternal separation from God).  In order to be "fair", doctrines are developed that indicate that

the election of God is now universal, i.e., everyone is "elect".  In fact, election is not related to salvation.

God chooses people to become His vessel in the world to work out His purpose of establishing a single

authority in the universe.  Those elect have a unique opportunity to become "co-workers" with God but

this does not guarantee their individual salvation.  Those not elect in accordance with the covenants,

nevertheless, have the option of salvation.  Indeed Peter boldly proclaimed that God is patient: "not

wishing for any to perish but for all to come to repentance".  (2 Peter 3.9b)  Paul declared that God:

"desires all men to be saved and to come to the knowledge of the truth".  (1 Timothy 2.4)  We, therefore,

conclude that the concept of election and the concept of salvation are not related.  One may be elect and

not saved.  On the other hand, one may be saved and not elect. 

 

 

                   2.   TWO COVENANTS - TWO PEOPLES

 

 

          Israel and the Church have legitimate covenants and complementary roles in God's purpose in the

earth.  The respective covenants stem from the Abrahamic covenant and together encompass those elect

in the world; those through whom God has chosen to accomplish His purpose.  The original covenant was

made by God with Abraham.  This covenant was later confirmed to his son, Isaac, and his grandson, Jacob.

In this covenant God initiated the redemptive process that He intended to carry out in the world.  While

promising a number of blessings to Abraham, God revealed His redemptive aims by saying that through

Abraham, God would bless all the families of the earth: "And in you all the families of the earth shall be

blessed".  (Genesis 12.3b)  Most of the provisions of the Abrahamic covenant were confirmed by God

when He established His covenant with Israel at Mt.  Sinai.  God promised to make Israel a "nation of

priests" (Exodus 19.6).  He would set Israel,  "high above all nations which He has made, for praise, fame

and honor".  (Deuteronomy 26.19)  God would give to Israel the land that He had promised to Abraham,

Isaac and Jacob.  (Exodus 23.31) And God would continue the redemptive process through this elect

vessel, the nation of Israel.

          Later (around 1000 BC) God made a covenant with King David who served as a type of the coming

Messiah.  God promised David that his son would stand in a very special position of anointing: "When

your days are complete and you lie down with your fathers, I will raise up your descendant after you, who

will come forth from you, and I will establish his kingdom.  He shall build a house for My name, and I will

establish the throne of his kingdom forever".  (2 Samuel 7.12-13)

          These covenants that God made with Israel and with David stem from the original covenant made

with Abraham.  Each represents God's choice of an individual or a people to serve Him as He pursues the

redemptive process.  We will investigate some aspects of the covenants that God has made.

          In order to set the stage for discussing the covenants, there are four basic premises that need to be

stated:

 

                              (1) Subsequent to the Abrahamic Covenant, God has established two basic covenants

as recorded in the Scriptures: One with Israel through Moses at Mt.  Sinai and the other with followers of

Jesus.  The latter covenant was initially stated to David (2 Samuel 7.8-16) and made with the "Ben-David",

Solomon.  It is being fulfilled through Jesus.

 

                              (2) Individually a person can relate to God through only one covenant at a given time.

 

                              (3) There has developed, therefore, two great peoples; one associated with each

covenant.

 

                              (4) God intends for these two peoples to complement one another to affect His

purpose of redemption.  Each functions differently but shares a common identity.

 

          With these basic premises we now consider the nature of these covenants.  The characteristics of

each are outlined in Table 1.  Note some of the dissimilarities between these covenants.  The focus of the

Mosaic covenant has always been centered around the nation of people in the land of Israel.  The focus

of the Ben-Davidic covenant has always been on the King.  Throughout the centuries the Jewish people

have looked persistently to the day of their regathering to the land of Israel.  We hear this in the Passover

Seder which is closed with the prayer "L'Shannah Haba'ah B'Yerushalim" meaning "may we celebrate this

festival next year in Jerusalem".  In contrast, the Church has never exhibited much concern for the Land.

Its concern is for serving the King and ultimately being gathered to Him.

          The message or ministry of Israel is different from that of the Church.  When the people of Israel

are living in their land, they become a nation under God's specific authority and are to be witnesses to all

other nations relative to the blessing secured by serving God.  While dispersed, Israel brings a warning of

God's judgment to all other nations.  (Jeremiah 25.15-29) When Israel is in the Land the message of the

Church is "The Kingdom of God".  When Israel is dispersed, the Church bears a twofold ministry: (1) to

comfort and encourage Israel (Isaiah 40.1-2 and Romans 15.8) and (2) to preach to the Gentiles the

message of personal reconciliation to God.  (2 Corinthians 5.18) Basically, in the diaspora, Israel gives

testimony that God will shake or destroy the nations (national units), while the Church extends the hope

of salvation to the individuals of those nations.  Over the centuries both groups have largely lost track of

their original message and function.  Each has adopted a basic mentality of survival in the dispersion.

          There are some questions which always arise when we speak of Israel existing in a valid and active

covenant with God.  Do we conclude that all Jews are saved? Expressed in another way, will all Jews live

eternally with God after physical death, if we say that Israel's covenant is valid and active? The answer is

no! Israel's covenant is a national covenant, i.e., God uses Israel as a nation.  Individual Jews, like

individual Gentiles, will have to stand before God and give an account for their lives upon parting this

present life.  (Malachi 3.16-18) Judgment is always in the hands of God and we must leave it there.  It is

sufficient to say that, "it is appointed for men to die once and after this comes judgment".  (Hebrews

9.27)  Each of us, whether from Jewish or Gentile backgrounds, are directly accountable unto God in

judgment.

          Another question that often arises is focused on the concept that Israel's covenant has become

obsolete according to the statements recorded in Hebrews 8:7 and 8:13.   "For if that first covenant had

been faultless, there would have been no occasion sought for a second".  (Hebrews 8.7)  And,  "When He

said, "A new covenant," He has made the first obsolete.  But whatever is becoming obsolete and growing

old is ready to disappear".  (Hebrews 8.13)  At first reading, this would appear to be the case.  However, if

so interpreted, this Scripture would be in direct conflict with other Scriptures which indicate that God's

covenant with Israel is eternal.  (Genesis 17.7, Jeremiah 31.35-37 and Romans 11.25-29) Since all other

Scriptures indicate the eternal nature of God's covenant with Israel, such interpretation would render this

portion and, hence, the book of Hebrews as unscriptural.  Realizing this, we must consider other

interpretations of Hebrews 8:7 and 8:13. 

          Since the book of Hebrews was written to individual believers from Jewish backgrounds, hence the

name Hebrews, and since these believers were evidently considering a return to Judaism; we conclude

that the exhortation relative to the "old" covenant is applicable only in their own individual lives.

Therefore, for them as individuals, the first covenant (their lives as Israelites before personally receiving

the revelation of Messiah Jesus) has gone out of existence as they became individually a part of the new.

Remember one of our basic premises: one can be an active participant in only one covenant at a given

time.  What we must not conclude is that the covenant itself is going out of existence in a general sense.

In other words, we must not interpret Hebrews 8 as indicating that God has abrogated His covenant with

the nation of Israel.  This is precisely what the Church fathers of the second, third, and fourth centuries

did conclude.  This has, in turn, provided the basis for the concept that the Church has now replaced

Israel.

          We conclude therefore that God has two major active covenants to accomplish His purpose in the

earth.  Each covenant has a great people who have been joined to God by the covenant.  We must always

remember that existing in one of God's covenants does not mean that we are special of ourselves, or that

God loves us or is concerned about us more than for any other people.  Each covenant represents a

unique opportunity for righteousness in God's purpose.  The true outworking of either covenant should

complement the other in order for God's purpose to advance.

          With this understanding firmly in mind, we are to rejoice in our calling and open ourselves to

becoming more fruitful vessels for the outworking of His purpose.  As believers in Messiah Jesus we have

a special opportunity relative to Israel and, likewise, Israel today has a unique opportunity relative to the

Church.  Today is the day of great opportunities.  Men and women of true faith must realize this and act

on it.

 

================================

Table 1.  God's Redemptive Covenants

 

COVENANT: Mosaic:

TRAITS: Land, Circumcision, Law

 

PEOPLE: Israel

 

PURPOSE:

          In the land of Israel: Serve as a model nation.

          In the dispersion: Announce judgment to the nations.

 

ULTIMATE GOAL: To return to the land and live there under God's authority.

 

COVENANT: Ben-Davidic

TRAITS: House, Throne, Kingdom

 

PEOPLE: Church

 

PURPOSE:

          With Israel in the land: Preach the Kingdom of God.

          With Israel in the dispersion: Preach reconciliation to the nations.  Encourage Israel.

 

ULTIMATE GOAL: To be gathered to the King.

================================

 

 

                     3.   SEPARATION OF THE CHURCH

                              FROM ISRAEL

 

 

          Today when we consider the Church and Israel we see two totally independent entities.  It is

evident to those of us who have embraced a vision of establishing churches with Hebraic roots, that both

the Church and Synagogue are content with the separation.  In fact, any suggestion of change makes

both groups very uncomfortable.  We want to investigate (1) how this separation took place and (2) who is

responsible for it.  Finally, we would like to (3) establish a Biblical vision of mutual cooperation which we

believe God originally intended.

          The first church was established in Jerusalem.  It was made up exclusively of people from Jewish

backgrounds.  We believe from our study of the book of Acts that they were observant Jews in every sense

of the word.  They evidently worshiped in the Temple, "Now Peter and John were going up to the temple

at the ninth hour, the hour of prayer".  (Acts 3.1)  They studied in the synagogues,  "But going on from

Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat

down".  (Acts 13.14)  They obviously participated in everyday Jewish life.  Nevertheless, they were

different.  They each had experienced God's Holy Spirit bringing them into His presence.  They enjoyed

this awesome sense of communion with God.  Notable miracles occurred through them.  They became

distinguished as the sect called "The Way".  (Acts 9.2) "The Way" implied the way of direct communion

with God.  Messiah Jesus declared that He was,  "the way, and the truth, and the life; no one comes to the

Father, but through Me".  (John 14.6)  The early Church was experiencing this awesome communion with

God in Messiah Jesus. 

          We conclude that the earliest Jerusalem church existed in the midst of the greater community of

Israel but were separated from it by a unique God-given anointing.  God by His own choice had

distinguished or separated the Church from Israel.  The Church continued in this situation for a period of

two to ten years.  During this time there were conflicts between the Church leaders and the leaders of

other sects, but this type of opposition was typical of that experienced between the various sects.

          The second major step taken by God to further separate the Church from Israel occurred in

Caesarea.  (Acts 10) A Gentile centurion by the name of Cornelius was told in a vision to send for Peter.

God expressly intervened by revelation to Peter convincing him to go to the home of Cornelius.  Peter

went and while he preached concerning Jesus, the household of Cornelius boldly received the same

anointing that the Jewish believers had received on "Yom Hashavuot" (Day of Pentecost). "While Peter

was still speaking these words, the Holy Spirit fell upon all those who were listening to the message.  And

all the circumcised believers who had come with Peter were amazed, because the gift of the Holy Spirit

had been poured out upon the Gentiles also.  For they were hearing them speaking with tongues and

exalting God".  (Acts 10.44-46a)  Those present from Jewish backgrounds were amazed that God had

poured out this distinctive anointing upon these Gentiles.  Peter, on the basis of what he saw God doing,

openly received them into fellowship.  He immediately baptized them.  This step was very momentous

because these Gentiles were openly received within the fellowship without the customary steps of

conversion that were required by the Scriptures for Gentiles to be accepted within Israel.  As a result, a

great conflict was initiated.

          After these things, the Church began to be spread throughout the dispersion.  Paul made numerous

missionary journeys throughout the Roman Empire and was very fruitful in establishing churches in many

Gentile cities.  Much of our New Testament is made up of letters from Paul to these newly-established

churches.  During this era the Church continued to see itself and to be seen as a part of Israel, i.e., a sect

of Judaism, although the distinction between Israel and the Church was evident to all.

          We conclude that God sovereignly chose to distinguish the Church from Israel.  Israel was already

sanctified from the nations by God's covenant with them.  The Church was even further sanctified or

distinguished from Israel by His anointing.  Later we will develop the argument that God did this to

provide a vessel of anointing within Israel which would complement His outworking through Israel.  We

do not believe God intended to initiate a totally separate group unrelated to Israel in function and

identity.

          World events also began to play a significant role in further separating the Church from Israel.

Israel had been under Roman domination since the time of Pompeii (64 BC).  Many in Israel were

desperate to overthrow Roman dominance in order to establish an independent Jewish State.  In 66 AD

the Zealots gained an upper hand and war broke out.  (Marvin Wilson, "Our Father Abraham", Grand

Rapids and Dayton, 1989, pg 75) Eventually Roman armies surrounded Jerusalem exactly fulfilling the

prophecies spoken forty years earlier by Jesus,  "But when you see Jerusalem surrounded by armies, then

recognize that her desolation is at hand.  Then let those who are in Judea flee to the mountains, and let

those who are in the midst of the city depart, and let not those who are in the country enter the city;

because these are days of vengeance, in order that all things which are written may be fulfilled".  (Luke

21.20-22)  Jesus instructed His followers to flee in such an event and they did so.  The general community

of Israel saw them as traitors.  Titus destroyed Jerusalem and the Temple.  He killed or took captive

multitudes from Jerusalem and Judea.  The open conflict between Rome and Israel continued for the next

sixty-five years until the final humiliation of Israel by Hadrian as he harshly put down the "Bar Kochba

Revolt".

          The era from 66 AD until 135 AD was most difficult for both Israel and the Church.  Jerusalem and

the Temple had been destroyed; that which had provided an important unifying tie between both groups

was now lost.  Intense persecution of Jews and Christians led both groups to develop a defensive attitude

about themselves.  The Jewish people could not overlook the fact that the Church had forsaken the revolt

against Rome.  The Church at the same time began to discover that it was advantageous to see itself

independent of Israel and began to embrace a universal (catholic or non-national) identity. 

          As men from Gentile backgrounds came to leadership positions in the Church, the tie with Israel

was further weakened.  We see in Ignatius' epistle to the Magnesiums, written around 110 AD, that the

Shabbat was soon ignored and worship was encouraged on the first day of the week. "Wherefore if they

who were brought up in these ancient laws came nevertheless to the newness of hope: no longer

observing Sabbaths, but keeping the Lord's day in which also our life is sprung up by him, and through his

death, whom yet some deny." (Magnesium 3.3)  This was called the "Lord's Day" because the resurrection

occurred on this day of the week.  The Jewish people were soon seen as having been cut off from God's

plan, and the Church began to develop the theological argument that it had replaced Israel and had

become the "New Israel".  Eventually, the Biblical feasts or festivals were replaced by Christian festivals.

Finally, in the time of Constantine, the Church defined its concept of God's being.  The vision of God was

changed from the Biblical revelation of the Holy One of Israel who had anointed His unique Messiah by

His Ruah Hakodesh (Holy Spirit) and subsequently anointed His chosen vessel (the Church) with the same

spirit, and was re-defined as the Holy Trinity (three coexistent and coequal manifestations making up the

Being of God).  Since such a definition was directly contrary to Biblical revelation, this action sealed the

separation between the Church and Israel.

          With the Temple destroyed, Israel redefined its faith and practice.  The oral interpretation of the

Law, the "Mishna", was codified by 200 AD.  Over the next several centuries this was supplemented by the

"Gemora" to form the "Talmud".  Temple worship was carried over into the synagogue and the home.

Israel prepared for survival in the dispersion.

          Thus, today, we see these two entities in the world: the Church and the Synagogue.  Each denies

union with the other; both are comfortable with the separation.  However, it seems obvious that God

never intended such a separation.  According to Paul's exhortation to the Romans, the Church must see

itself grafted into the rich olive tree or it will be cut off.  He specifically exhorted the Church,  "Do not be

arrogant toward the branches: but if you are arrogant, remember that it is not you who supports the root,

but the root supports you.  You will say then, "Branches were broken off so that I might be grafted in."

Quite right, they were broken off for their unbelief, but you stand by your faith.  Do not be conceited, but

fear; for if God did not spare the natural branches, neither will He spare you".  (Romans 11.18-21)

Elsewhere, Paul described believers as being part of "the Commonwealth of Israel".  (Ephesians 2.12)

Obviously, God intended the Church to share a common identity with that of Israel.  The Church was to be

a simple extension of Israel distinguished by God's anointing, but one in identity and ultimate purpose.

God never intended two trees.  He intended one and that was Israel, rooted in covenant, Torah, land and

people, and branched out in anointing with worldwide scope in introducing God's Kingdom into the

world.  Today, God is calling for the Church to repent from its separate identity, to humble itself, and to

acknowledge its ties with Israel, its "Hebraic roots".

 

 

 

 

                      4.   THE FURTHER SEPARATION

 

 

          Why did the Church further the separation of itself from Israel beyond what God had done? To help

us understand this, we will consider the story of Jeroboam