Dr. Mitch Glaser

I found the article “Heaven Can’t Wait” in the April 16, 2012 edition of TIME Magazine to be both enlightening and disturbing. I am a Messianic Jew (a Jew who believes Jesus is the Messiah) and a 60-year-old male who lives in New York City. I reflect both the Jewish and Christian communities’ views on Heaven, as well as those of my generation.

I also lead Chosen People Ministries, an organization founded in 1894, which has been reaching out to the Jewish and Christian communities with the message of a Jewish Gospel for more than a century. This gives me a unique perspective on heaven and hell, the nature of the Gospel, the balance between good works and good deeds, and the Christian and Jewish hope for the future kingdom.

I appreciated Jon Meacham’s insights (perhaps more for their cultural rather than theological value) but was shocked by his misunderstandings about the early Christians – all of whom were Jewish, up to a point.

He writes, “The story of Jesus as interpreted by Paul and as told in the Gospels created a unique understanding of salvation and life after death. No one in first-century Judaism had been looking for a human atoning sacrifice.” (p. 33). Unfortunately, Meacham makes a mountain out of this theological molehill and builds his misunderstanding of the Christian hope upon his under-researched and inaccurate idea.

Inter-Testamental literature and early Rabbinic writings indicate that a substantial group within first-century Judaism believed in the coming of a suffering and even atoning Messiah.

A key passage demonstrating this is Isaiah chapters 52 through 53, which is alluded to by Jesus, quoted in the book of Acts in the early sermons of Peter, and affirmed by Paul in his classic statement on the Gospel found in 1 Corinthians 15:1-3, which Meacham quotes at the end of his article.

Isaiah chapter 53 describes a suffering individual, identified by the prophet as the Servant whose “mission” in life was to die in the place of sinful Israel and the Gentile nations (Isaiah 53:4-6). The prophet clearly describes the atoning death of this individual in verse 8, “He was cut off out of the land of the living for the transgression of my people, to whom the stroke was due.”

The author of “Heaven Can’t Wait” appears to downplay the issue of personal salvation and presents a view of salvation focusing on “heaven coming to earth,” bringing a more corporate version of redemption focused on righting the wrongs and evils of our present day. This implies that the work of Christians today should focus on changing society as a means of preparing for the age to come.

The view of heaven Meacham espouses ignores the hope for a suffering Messiah that is the bedrock of faith for Messianic Jews and all types of Christians. He ignores tomes of scholarship, including the new book entitled The Gospel According to Isaiah 53 (available here), recently published by Kregel Publications and edited by myself and Dr. Darrell Bock, who teaches New Testament at Dallas Theological Seminary – one of the world’s foremost evangelical seminaries. I also teach at the Talbot School of Theology, a part of Biola University, and Meacham quotes form Dr. Erik Thoennes of the same institution.

The Gospel According to Isaiah 53 highlights the views of leading evangelical scholars who believe that Jesus, from His own words in the Gospels to those of other New Testament writers, is clearly understood as the fulfillment of Isaiah 53. Jesus is the Suffering Servant who died a substitutionary atoning death for our sins.

The Apostle Paul, also a Messianic Jew, summarizes the Gospel in 1 Corinthians 15:1-3, claiming that Jesus died for our sins and rose again from the dead, according to the Old Testament Scriptures. Unless one believes that the words of Paul and even the words of Jesus were penned centuries later (which is another discussion), then clearly many first-century Jews did believe that a human atoning sacrifice was expected… especially by those Jews who believed in Jesus and wrote the New Testament!

Meacham quotes the end of 1 Corinthians 15, but should consider that the hope of heaven and admonition to remain “steadfast, unmovable, always abounding in the work of the Lord” would be impossible without the foundational truth of Messiah’s death and resurrection, providing personal salvation for both Jews and Gentiles and ultimately the redemption of a world cursed by sin.

I am glad the author and TIME Magazine tackled such an important topic. However, I believe that the article should have taken a much broader look at the variety of views on heaven. Meacham’s work reads far more like an editorial than a well-researched article, which is how it seems to have been presented.

I have been reading the new book by Rabbi Shmuley Boteach, entitled Kosher Jesus. I found it refreshing to read so many positive statements by an Orthodox Rabbi about Jesus… but Rabbi Boteach still does not believe that Jesus is the Messiah or God in the flesh, or that He died for our sins. Instead, he presents Jesus as a good and pious Jewish man who loved his people and who died trying to free His kinsman from oppression.

Shmuley, whom I’ve come to know quite well as a result of our many public debates¹ is still waiting for the Messiah to come and reign on David’s throne, like most religious Jewish people today.

However, Shmuley – who is sometimes called “America’s Rabbi” – has caused the debate on the issue of Jesus to take a new turn by publishing this book, which states positive views of Jesus that are at odds with those of many in the Jewish community.

For example, one author on a religious Jewish website writes,

However, writing a book that completely exonerates Jesus and promotes Jewish respect for him is something that I find grossly naive and severely imbalanced in light of the overall picture of history and early gospel texts. “Kosher Jesus” is a one-sided coin that presents a single perspective while being ignorant of all others.²

Another Jewish writer comments,

The vast majority of Jews will never read “Kosher Jesus” and understand that Boteach really referring to a Jesus who had a million-dollar makeover. They will think of the Jesus praised by Tim Tebow! For an Orthodox Rabbi to urge Jews to embrace Jesus is incredibly irresponsible, as it will inevitably facilitate the slide by some down the slippery slope toward Christianity.³

There are many additional – and even harsher – comments by Jewish leaders regarding Shmuley and his latest book, including one prominent Orthodox Rabbi in Toronto who has put a ‘ban’ on the book and says that Jewish people should not read it!

Last month, Shmuley wrote on his own blog:

…Rabbi Schochet declared the book heretical, banned anyone from reading it, banned me from speaking about it, banned others from hosting me, and refused to offer a single reason or explanation as to why.⁴

It appears that some Jewish leaders simply do not want Jewish people to even think about Jesus or to be exposed to the idea that Jesus was Jewish and that there was value in what He taught and did. I understand this concern – in fact, I was raised with it – and I contend with it regularly in my efforts to help my fellow Jewish people come to know Jesus as Messiah and Lord.

After reading the book, I have come to the conclusion that although Shmuley paints Jesus in a positive light, his approach is short-sighted and even disrespectful to Christians and Messianic Jews. Many of our core beliefs are eviscerated in his attempts to “retell” and reconstruct the Gospel story.

A writer from one of the leading Jewish newspapers in the New York area comments,

Boteach has the noble goal of improving the relationship between Christians and Jews, yet his approach here is problematic, as well. By severing the good Jewish Jesus from bad Christian teachings about him, he casts all Christian beliefs — about, for example, Jesus’ uniqueness and significance — as groundless and fantastic. Far from building a bridge between Jews and Christians, his portrait of Jesus will be rejected by most Christians as irrelevant and even insulting.⁵

I could not agree more with the above critique.  I believe it is good to try to understand one another’s faiths and engage in respectful dialogue – and yes, even to try to persuade each another to accept what we believe as true. However, Boteach’s attempts to build relationships with Christians on the basis of his own imaginative Jesus will never build the bridges he desires. After all, who among us would want to give our lives in service and sacrifice for a failed first century revolutionary?

A Jewish Messiah who died once and for all to atone for our sins, reconcile us to God, and give us eternal life, however… that’s a Jesus worth loving and serving!

Notes:

[1] A debate entitled, Is Jesus Kosher, between Shmuley and Dr. Mike Borown, will be held in Manhattan on March 13^th at 7:30 pm at the Ethical Society building on West 64^th street, Manhattan. If you happen to live in the New York area or are visiting the Big Apple, please attend.  You can ask for the details by e-mail or call212-223-2252.

[2] Yehudah Ilan. Kosher Jesus, Treif Christianity, http://chizzukemunah.com/2012/01/16/kosher-jesus-treif-christianity

[3] Rabbi Michael Skobac. It’s Your Own Mess Shmuley – Clean it Up http://www.jewsforjudaism.ca/resources-info/response-to-shmuley-boteach-s-kosher-jesus

[4] Boteach, Shmuley. http://www.shmuley.com/news/details/P2/

[5] Gregerman, Adam. http://www.forward.com/articles/151028/#ixzz1mAbuEuEY

While reading the CNN Belief Blog, one prediction for 2012 struck very close to home. It was penned by the publisher of Relevant Magazine – a more contemporary Christian magazine (worth reading as well):

There’s no question the worldview of most younger Christians already differs from previous generations regarding social justice, cultural engagement and politics. The next issue of probable divergence? The conflict in Israel and Palestine. The American church has largely purported just one theology about the modern state of Israel, but now questions are being asked – especially by younger Christians learning of persecution and human rights issues happening in the region – if the church should have a more active role in peacemaking. Is there a way for the Church to be pro-Israel, pro-Palestine and pro-peace? (“15 Faith-Based Predictions for 2012,” Cameron Strang, Publisher, RELEVANT Magazine)

I believe Cameron Strang is correct to point out this trend among Christian young people. I do wish he had phrased his statement about persecution and human rights issues happening in the region differently. This may have been better phrased, “learning of alleged persecution and human rights violations” – or perhaps “accusations” of the same.

But, he is correct in saying that our younger generation seem to be less supportive of Israel than the previous generation. Why? I can think of a few reasons. One has a more positive origin (though needs to be more balanced), but the other is negative.

Let’s start with the positive!

I am delighted to see our younger generation developing a greater concern for social justice issues, and many are doing a great job of making a very practical difference in our broken and sinful world. Caring for those who are marginalized is part of this concern, and it has led to more prayer, help and support of Palestinians.

I am always happy when God’s love is shown to others. I would be happier if our younger generation would be more circumspect in giving their political support to the Palestinians, but I am sincerely grateful for the love shown to those in desperate need of the Gospel.

The second reason for younger Christians’ dwindling support for Israel is not so good: many churches are no longer teaching about Israel, the Jewish people, the Holy Land, or even about the End Times! This is a problem because the Bible contains a considerable amount of teaching on these matters. Romans 9-11 is just one of many examples – read through it and see what you think!

Perhaps we need to focus on bringing a more verse-by-verse, expository style of Bible teaching back to our congregations and pulpits. There are so many needs in our world – and within our own congregations – that we sometimes miss out on other key areas of Bible teaching, that if taught would eventually reduce some of our needs!

We believe it is entirely possible to love the Jewish people and the Palestinians while believing that the Land of Promise belongs to the Jewish people. This is one of the reasons we are sponsoring another major conference on this very topic – this time on the West Coast!

The conference is entitled Israel, the Church, and the Middle East Crisis, and will be held March 23-24, 2012, on the campus of Biola University. The speakers include author and Middle East expert Joel Rosenberg, Old Testament scholar Dr. Walter Kaiser, and myself. It will be one of the only conferences of this sort that provides Bible teaching about Eschatology and the Future of the Middle East – as well as seminars on how to witness to both Jews and Muslims. Visit the website for further information and online registration!

I appreciate Cameron Strang’s having brought this trend to our attention. My prayer for all of us in this New Year is that we will commit ourselves to understanding the fullness of Scripture – and encourage our congregations, pastors, Messianic Rabbis and home Bible study leaders to delve deeply into the role and calling of God for the Jewish people as revealed in the Scriptures. After all, being chosen was not our idea… it was His! (Deuteronomy 7:6-11)

I look forward to hearing your thoughts on this issue!