Like it was in the days of Sodom

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Like it was in the days of Sodom an...

Posted by zevporat on May 3, 2011 in Outreach Report | Comments Off

The remains of Sodom and Gomorrah are forever etched in the region of the Dead Sea. They are a reminder of the absolute destruction that can take place when inhabitants of the earth give themselves over to the lust of the flesh. In this day the landslide of immorality in Israel is rampant, even in the very place these two cities were destroyed. The Lord led our ministry down to the Dead Sea in order to reach Israelis with the good news of Yeshua.

“Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven.” Genesis 19:24. See photos:

Pure sulphur. Evidence of God’s wrath in Sodom and Gomorrah.

The mountian of Sodom.

The site believed to be where Lot’s wife turned to salt because of her disobedience.

After praying the Holy Spirit directed Zev to a resort area. Here, it was evident that many people were living a lifestyle just as they were in the days leading up to the destruction of Sodom and Gomorrah. It was very sad to see young people drinking and using bongs. Some were even in the company of their parents.

Zev noticed two men that were engaging homosexual activity near the water. He walked up and handed them a Bible DVD. See photos:

“Do you believe the Holy Bible?” Zev Asked. Alex and Boris both said yes so Zev began to share how much God loves them. Alex explained that they know this is true and even said it’s why he and Boris love each other. Zev replied, “God loves you and does not want you to perish in the lake of Fire.

Alex and Boris

He sensed the conviction of their abominable lifestyle was upon them as he opened the Bible and read in Hebrew, “If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their blood guiltiness is upon them.” (Leviticus 20:13)

After Zev read this, both Boris and Alex looked stunned. Zev said to them, “God wants you to turn from your sin and lead a life that honors Him.” Boris replied, “That was a long time ago. It doesn’t mean He will do it again.” Zev then reminded them that they both said they believe the Bible. He turned to the prophet Malachi 4:1 and read, “Certainly the day is coming! It will burn like a furnace. All arrogant people and all evildoers will be like straw. The day is coming that will set them on fire, says the Lord Almighty.”

After hearing the Word, Alex and Boris were both embarrassed and frightened. Please pray for them and all the people that heard the Gospel and received Bibles and Bible DVDs that day. Pray they would realize their need to repent and return to God through the only Door possible, Yeshua the Messiah.

Zev sharing the good news of Yeshua with people smoking marijuana.

Lian handing out Bible DVDs to an Arab family.

Our ministry will continue to share the love, forgiveness, mercy, and gift of Eternal life with the people of Israel until the end of the age!

Please consider helping us, through prayer and financial support, reach more people like Boris and Alex with the good news of Yeshua.

Click below for your donation:

http://salvationforisrael.org/donate/

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Update: “Missionary! Leave th...

Posted by zevporat on Apr 16, 2011 in Outreach Report | Comments Off

The city of Bnei Brak is not your everyday suburb of Tel Aviv. In fact, it’s the largest ultra-orthodox Jewish center in the world. Obviously, sharing the gospel there isn’t something that goes over too well and, to be sure, it’s not exactly a focus of activity for believers who desire to make Yeshua known in the land of Israel. The people are isolated from the truth and Zev Porat, who was born in Bnei Brak, has a strong calling to bring the legitimacy of the King of Israel to his home town.

However, this calling is a dangerous endeavor. The last time our ministry was there they experienced severe persecution. Below is a video that caught a small portion of the harassment that took place. What is not seen on the clip is the physical violence that ensued and Zev, along with the other witnesses, being run out of town. See video:

Last week Zev and Lian ventured back into the city. As they entered they began to fervently pray for protection and guidance. The Passover feast is rapidly approaching and the Spirit directed them to speak about the Passover Lamb that takes away the sin of the world. See photos:

The Holy Spirit guided Zev to speak about the Passover inside the Yeshiva.

In traditional Passover services around the world, there is a section of the event that is called the Afikoman. At this time in the Seder, three pieces of matza (unleavened bread) are placed in a bag with three compartments. The middle piece is taken out and broken into two pieces. The larger piece, called the Afikomen, is hidden somewhere and the smaller piece is placed back into the middle compartment of the bag. At the end of the service the children hunt for the Afikomen and when it is discovered they can “redeem” it for a prize.

Interestingly, this custom is not well understood in Judaism today nor do many people know the origin of the practice. One could celebrate Passover all their life and not know the meaning of the Greek word Afikomen, which means “He came.”

Zev began to speak to a Rabbi and one of his students. Zev asked Rabbi Moran the meaning of the word Afikomen. The rabbi responded that it represents the dessert because it is the last piece of food eaten at Passover. Zev spoke with authority as he opened the Bible to Isaiah 53. He showed him how the Afikomen represents our broken Messiah that came, just as the prophet Isaiah explains. It also portrays His second coming and that He will be found as the redeemer of Israel! Hallelujah!

Please pray for Rabbi Moran, his student, and all the Jews that were listening to Zev.

Zev speaking to Rabbi Moran and his student about the Afikoman.

Zev praying in the name of Yeshua as an Orthodox man shouted, "Missionary leave this City!"

Zev is well known among the anti-missionary groups in Israel and his concern was that he would be spotted by one of their members. As he continued to proclaim Yeshua someone exclaimed, “Missionary! Leave this city! You are a disgrace to the Jewish people!” Immediately Zev began to pray aloud in the name of Yeshua and the man essentially froze as he was convicted by the power of the Holy Spirit.

Zev realized the hand of God was protecting him and he continued to preach the good news to the people of Bnei Brak. Close to a hundred people heard that Yeshua is the Messiah and four actually asked to meet with Zev at a later date and of course in another place.

Zev sharing the Afikoman with drivers in traffic in Bnei Barak.

We urge you to pray for the people of Bnei Brak. Please pray that as they celebrate Passover, the story of how the Israelites in Egypt were saved by the blood of the lamb from the angel of death many years ago, they would realize it is only by the blood of the perfect Lamb that was sacrificed for our transgressions they can be saved from eternal death.

Consider helping us this Passover season to continue to tell people about Yeshua in Bnei Brak and all throughout the Land of Israel.

Please click here for your Passover Gift : http://salvationforisrael.org/donate/

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Update:Salvation for Israel Ministr...

Posted by zevporat on Apr 9, 2011 in Outreach Report | Comments Off

Salvation for Israel Ministries: Bringing Shalom to the People of Jaffa Jaffa, Israel.

The city of Jaffa is a short walk from Tel Aviv. Our ministry led a group of believers down to the ancient city to hand out Bibles and Bible DVD’s. As they went, the group began to pray and intercede for the lost souls they would encounter. See photo: There were many people enjoying the day by walking around the streets and along the shore so it was a great opportunity to make contact with Israelis. We handed out many Bibles and had some good conversations. One of the wonderful aspects of the work we do is being able to truly love people and take an interest in their lives. We are compelled to make contact with people and establish a relationship with them in order to have future encounters. At times the Lord will lead us to share the gospel with someone immediately and sometimes at a later date. In this line of work, it is imperative we operate in the guidance of the Holy Spirit as we allow ourselves to be an instrument in the hands of the Lord. One such encounter happened when Zev noticed a couple sitting on a bench in Jaffa arguing. Generally he would not interfere in such a personal moment between a husband and wife but he felt a very strong urging from the Spirit to confront them. “Shalom! I have a gift for you,” Zev said with a smile as he offered a Bible and DVD. See photo: Zev giving out Bibles and DVDs while sharing the Love of Yeshua with Eliazer and his wife. The man replied, “I don’t need your gift, I need a new life.” His wife agreed, “Yes, I’m tired of arguing all the time.” Zev introduced himself and lovingly expressed that it was God who prompted him to approach them. “The Lord loves you and wants you to know that He desires for you and your wife to experience peace in your marriage.” “What does this have to do with the Bible? Even though I’m not religious, I studied the Bible for many years and it doesn’t talk about this.” Zev’s new friend, Eliazer, replied. At that point Zev opened the Word and said to them that marriage is a covenant created by God, so He cares about their marriage. One of the Scriptures he showed them was from the book of Genesis, “And the rib that the Lord God had taken from man he made into a woman and brought her to the man,” (Genesis 2:22 ESV) He also revealed to Eliazer that being harsh to his wife is not honoring God. He showed them a verse from the prophet Malachi, “…. the Lord has been witness between you and the wife of your youth, with whom you have dealt treacherously; yet she is your companion and your wife by covenant.” (Malachi 2:14 NKJV) You could sense a spirit of calmness between Eliazer and his wife as Zev read these Scriptures. Ora, Eliazer’s wife, asked Zev what shall they do in order to restore their marriage. He encouraged them to read the Bible together daily and pray to God for revelation. Eliazer asked Zev if it would be ok if they stayed in touch. Please pray that as Eliazer and Ora read the Bible the Lord will speak to their heart about their marriage and about the One who can give them much more than just a peaceful marriage; Yeshua! As the day progressed many conversations occured. Zev and others from the group had a number of oppurtunities to speak to people about Yeahua. Zev revealing Yeshua to Shimon fromPsalms 2. Israelis receiving Bible DVDs. Lian handing the gift of life a woman. Many heard the Gospel in Jaffa. Join with us in prayer for the entire city of Jaffa. Jaffa is a place in which God has done many wonders. He even used Kefa (Peter) in the book of Acts to raise a woman from the dead. When this event happened, many people in Jaffa put their trust in the Lord. (Acts 9:42) May the Lord display many signs and wonders in Jaffa and all throughout the Land of Israel by the faithful witness of Zev and other believers in this day! Pray for Eli’s Salvation.

www.salvationforisrael.org

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Happy Purim! From Salvation for Isr...

Posted by zevporat on Mar 21, 2011 in Outreach Report | Comments Off

The Purim Holiday is a story of deliverance of the Jewish people from evil oppression as recorded in the book of Esther. We know today the Jewish people are under both physical oppression by the nations around them and spiritual oppression raging against their very souls as they are blinded to the reality of the Messiah Yeshua. But God, as we race toward the end of the age, is in the business of rescuing His people!

Here is a fresh report from the field as we went out to proclaim the news of The Great Deliver. See photos:

Zev showing God's Word to an Orthodox man in costum.

One Jewish man rejects the Word. Pray for the Salvation of Israel.

Purim Festival in Israel.

As Zev was handing out free Bibles and DVDs to people who were celebrating Purim in the park, one family wanted to know why he was doing this. See photo:

David and his family heard Psalms 2 and received Bible DVDS.

“God loves you and wants to speak to you through His word.” Zev responded. One of the family members named David said he has a fifteen year old son who is in a wheelchair. “I pray every day but God refuses to heal my son or listen to my prayers so please don’t tell me He wants to speak to me through His Word. In fact, I’m probably just going to forget about praying to Him all together!” Zev answered, “God loves you and your son Roni. He wants to do a miracle in your life just as he did with Ester and the Jewish people in Persia.”

David and his family wanted to know what they need to do to receive a miracle. Zev explained to them that the greatest miracle that God wants to give them is the miracle of Salvation. If they turn from their sin and understand that it is only by the grace of God provided through the work of His Son they can truly be delivered into the age to come.

Zev also explained that the only Son of God he is speaking of is the Messiah that is prophesied in Psalms 2:7-8, “You are My Son; I have fathered you this day. Ask of Me and I will make the nations your domain” (JPS Tanakh). Praise God! David took the Bible and DVDs and said to Zev that he wants to read about this Son in Psalms 2 and other messianic prophicies that Zev underlined.

Please pray that God will move in the life of David, his son, and the rest of his family. Pray that God will reveal to them through the Holy Spirit that Yeshua is the Messiah of Israel.

See the pictures below as the team handed out hundreds of free Bibles and DVDs. They continued to spread the Good News everywhere:

A family recieving free Bible DVDs.

This family was happy to hear that God loves them and gladly received Bibles.

More seeds planted.

Here, a man is saying to Zev that God is not here anymore. Pray for his salvation.

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Jewish people from South Africa heard and received the word of God.

Esther 4:14 reads, “…if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter…” (JPS Tanakh). We know that God will deliver the Jewish people. Please join us in this significant work of blessing Israel with the message of the Great Rescuer.

Please click here to help us not keep silent in this spiritual crisis:http://salvationforisrael.org/donate/

DVD do Novo Testamento em Hebraico narração

Israel / Church Distinction: The 4th Foundation

by Thomas Ice

The fourth biblical foundation upon which the pre-trib rapture is built is the fact that God has two peoples-Israel and the church. What do we mean by this distinction and how does it impact pretribulationism?

The Distinction Between Israel and the Church

"The New Testament consistently differentiates between Israel and the church," claims Arnold Fruchtenbaum.1 Fruchtenbaum supports this conclusion through a powerful twofold argument in which he first demonstrates the biblical view of Israel and secondly, by showing that the church is viewed in the New Testament as a separate entity.

Belief that God's single plan for history includes the two peoples of Israel and the church does not imply that there are thus different ways of salvation. When it comes to the issue of salvation there is only one way, since all peoples down through history descend from a single source-Adam. Christ's saving work is the only way of salvation for anyone, whether they are a member of Israel or the church.

Israel

Fruchtenbaum notes that "the term Israel is viewed theologically as referring to all descendants of Abraham, Isaac, and Jacob, also known as Jews, the Jewish people, Israelites, Hebrews, etc." (113). He notes that national election distinguishes Israel from those peoples who were not chosen that we know as Gentiles (113-14). Fruchtenbaum outlines four reasons for Israel's election: 1) they were "chosen on the basis of God's love . . . to be 'a kingdom of priests and a holy nation' (Ex. 19:6) . . . to represent the Gentile nations before God." 2) "God chose Israel to be the recipient of His revelation and to record it (Deut. 4:5-8; 6:6-9; Rom. 3:1-2)." 3) Israel "was to propagate the doctrine of the One God (Deut. 6:4)." 4) Israel "was to produce the Messiah (Rom. 9:5; Heb. 2:16-17; 7:13-14) (115)."

No biblically oriented christian would deny these purposes relating to Israel. The differences begins to emerge when we consider Israel in relation to the church. "Some theologians insist," notes Fruchtenbaum "that at some point the church receives the promises given to Israel and thus become the 'New Israel' (known as replacement theology). Some believe the terms church and Israel are used virtually 'interchangeably,' most citing Galatians 6:16 and some Romans 9:6." (116).

However, those commonly known as dispensationalists interpret the Bible literally and thus do not confuse the terms Israel and the church, since there is no basis in the text of any biblical passage for supporting such an approach.

Having noted important aspects of the biblical use of Israel, I will now examine the nature of the church.

The Church

Six reasons are given by Fruchtenbaum from the Bible supporting the notion that the church is a distinct work in God's household from His people Israel.

1) "The first evidence is the fact that the church was born at Pentecost, whereas Israel had existed for many centuries" (116). This is supported by "the use of the future tense in Matthew 16:18 shows that it did not exist in gospel history" (116). Since the church born at Pentecost is called the "Body of Christ" (Col. 1:18), and entrance into the body is through "Spirit baptism" (1 Cor. 12:13), in which Jew and Gentile are united through the church. It is evident that the church began on the Day of Pentecost since Acts 1:5 views Spirit baptism as future, while Acts 10 links it to the past, specifically to Pentecost.

2) "The second evidence is that certain events in the ministry of the Messiah were essential to the establishment of the church-the church does not come into being until certain events have taken place" (117). These events include the resurrection and ascension of Jesus to become head of the church (Eph. 1:20-23). "The church, with believers as the body and Christ as the head, did not exist until after Christ ascended to become its head. And it could not become a functioning entity until after the Holy Spirit provided the necessary spiritual gifts (Eph. 4:7-11)" (117).

3) "The third evidence is the mystery character of the church (117)." A mystery in the Bible is a hidden truth not revealed until the New Testament (Eph. 3:3-5, 9; Col. 1:26-27). Fruchtenbaum lists "four defining characteristics of the church [that] are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Col. 2:10-19; 3:4). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel" (117-18).

4) "The fourth evidence that the church is distinct from Israel is the unique relationship between Jews and the Gentiles, called one new man in Ephesians 2:15" (118). During the current church age God is saving a remnant from the two previous entities (Israel and Gentiles) and combining them into a third new object-the church. This unity of Jews and Gentiles into one new man covers only the church age, from Pentecost until the rapture, after which time God will restore Israel and complete her destiny (Acts 15:14-18). 1 Corinthians 10:32 reflects just such a division when it says, "Give no offense either to Jews or to Greeks or to the church of God."

5) "The fifth evidence for the distinction between Israel and the church is found in Galatians 6:16" (118). "It appears logical to view 'the Israel of God' (Gal. 6:16) as believing Jews in contrast to unbelieving Jews called 'Israel after the flesh' (1 Cor. 10:18)" (124).2 This passage does not support the false claim of replacement theologians who claim that Israel is supplanted by the Church. Instead, the Bible teaches that a remnant of Israel is combined with elect Gentiles during this age to make up a whole new entity the New Testament calls the church (Eph. 2).

Replacement theology tries to teach that because Gentiles believers are described as the "seed of Abraham" (Gal. 3:29) that this is equivalent to saying that they are Israel. This is clearly not the case. Paul's description of Gentile believers in Galatians 3:29 simply means that they participate in the spiritual (i.e., salvation) blessings that come through Israel (Rom. 15:27; 1 Cor. 9:11, 14). "Those who are the spiritual seed are partakers of Jewish spiritual blessings but are never said to become partakers of the physical, material, or national promises" (126). Therefore, Israel's national promises are left in tact awaiting a yet future fulfillment.

6) "In the book of Acts, both Israel and the church exist simultaneously. The term Israel is used twenty time and ekklesia (church) nineteen times, yet the two groups are always kept distinct" (118).3 Thus, the replacement theologian has no actual biblical basis upon which he bases his theological claim that Israel and the church have become one.

The Significance of the Distinction

If Israel and the church are not distinguished then there is no basis for seeing a future for Israel or for the church, as a new and unique people of God. If Israel and the church are merged into a single program, then the Old Testament promises for Israel will never be fulfilled and are usually seen by replacement theologians as spiritually fulfilled by the church. The merging of Israel's destiny into the church not only makes into one what the Scriptures understand as two, it removes a need for future restoration of God's original elect people in order to fulfill literally His promise that they will one day be the head and not the tail (Deut. 28:13).

The more that the believer sees a distinct plan for Israel and a distinct plan for the church, the more they realize that when the New Testament speaks to the church it is describing a separate destiny and hope for her. The church becomes more distinct in the plan of God. Israel's future includes the seven-year tribulation and then shortly before Christ's return to Jerusalem she will be converted to Jesus as her Messiah as the veil is removed and then she looks upon the one Who was pierced and is converted. On the other hand, the distinct hope (the rapture before the 70th week of Daniel) for the church is Christ's any-moment return.

Thus, a distinction between Israel and the church, as taught in the Bible, provides a basis of support for the pre-trib rapture. Those who merge the two programs cannot logically support the biblical arguments for the pre-trib position.

ENDNOTES

1 Fruchtenbaum, "Israel and the Church" in Wesley Willis, John Master, and Charles Ryrie, ed., Issues in Dispensationalism (Chicago: Moody Press, 1994), 129. This article by Fruchtenbaum is a highly regarded defense of the Bible's distinction between Israel and the church and should be read by all interacting with this subject. The remaining citations of Fruchtenbaum's article will appear in brackets after a quotation in the rest of this essay.

2 For an extensive and convincing treatment of Galatians 6:16 see Fruchtenbaum's article, 120-26.

3 Fruchtenbaum lists all 73 times Israel is used in the New Testament and demonstrates that Israel always is used to refer to ethnic Jews and never is used of the church (118-20). For an exhaustive and definitive study of the word for church and how it is never merged with Israel in the New Testament, see Earl Radmacher, What the Church is All About (Chicago: Moody Press, 1972), 366-84, 389-93.

Return to Pre-Trib Index

Six Reasons why the Church and Israel are Distinct by Arnold Fruchtenbaum.

Arnold Fruchtenbaum has listed about six reasons supporting the argument that the church is a distinct work in God's household from His people Israel:

1) "The first evidence is the fact that the church was born at Pentecost, whereas Israel had existed for many centuries" (116). This is supported by "the use of the future tense in Matthew 16:18 shows that it did not exist in gospel history" (116). Since the church born at Pentecost is called the "Body of Christ" (Col. 1:18), and entrance into the body is through "Spirit baptism" (1 Cor. 12:13), in which Jew and Gentile are united through the church. It is evident that the church began on the Day of Pentecost since Acts 1:5 views Spirit baptism as future, while Acts 10 links it to the past, specifically to Pentecost.

2) "The second evidence is that certain events in the ministry of the Messiah were essential to the establishment of the church-the church does not come into being until certain events have taken place" (117). These events include the resurrection and ascension of Jesus to become head of the church (Eph. 1:20-23). "The church, with believers as the body and Christ as the head, did not exist until after Christ ascended to become its head. And it could not become a functioning entity until after the Holy Spirit provided the necessary spiritual gifts (Eph. 4:7-11)" (117).

3) "The third evidence is the mystery character of the church (117)." A mystery in the Bible is a hidden truth not revealed until the New Testament (Eph. 3:3-5, 9; Col. 1:26-27). Fruchtenbaum lists "four defining characteristics of the church [that] are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Col. 2:10-19; 3:4). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel" (117-18).

4) "The fourth evidence that the church is distinct from Israel is the unique relationship between Jews and the Gentiles, called one new man in Ephesians 2:15" (118). During the current church age God is saving a remnant from the two previous entities (Israel and Gentiles) and combining them into a third new object-the church. This unity of Jews and Gentiles into one new man covers only the church age, from Pentecost until the rapture, after which time God will restore Israel and complete her destiny (Acts 15:14-18). 1 Corinthians 10:32 reflects just such a division when it says, "Give no offense either to Jews or to Greeks or to the church of God."

5) "The fifth evidence for the distinction between Israel and the church is found in Galatians 6:16" (118). "It appears logical to view 'the Israel of God' (Gal. 6:16) as believing Jews in contrast to unbelieving Jews called 'Israel after the flesh' (1 Cor. 10:18)" (124).2 This passage does not support the false claim of replacement theologians who claim that Israel is supplanted by the Church. Instead, the Bible teaches that a remnant of Israel is combined with elect Gentiles during this age to make up a whole new entity the New Testament calls the church (Eph. 2).

Replacement theology tries to teach that because Gentiles believers are described as the "seed of Abraham" (Gal. 3:29) that this is equivalent to saying that they are Israel. This is clearly not the case. Paul's description of Gentile believers in Galatians 3:29 simply means that they participate in the spiritual (i.e., salvation) blessings that come through Israel (Rom. 15:27; 1 Cor. 9:11, 14). "Those who are the spiritual seed are partakers of Jewish spiritual blessings but are never said to become partakers of the physical, material, or national promises" (126). Therefore, Israel's national promises are left in tact awaiting a yet future fulfillment.

6) "In the book of Acts, both Israel and the church exist simultaneously. The term Israel is used twenty times and ekklesia (church) nineteen times, yet the two groups are always kept distinct" (118). Thus, the replacement theologian has no actual biblical basis upon which he bases his theological claim that Israel and the church have become one.

*Fruchtenbaum, "Israel and the Church" in Wesley Willis, John Master, and Charles Ryrie, ed., Issues in Dispensationalism (Chicago: Moody Press, 1994), 129.

JEWISHNESS AND THE TRINITY

By Dr. Arnold Fruchtenbaum, Founder/Director of Ariel Ministries "Shema Yisroel Adonai Elochenu Adonai Echad" (Hear O Israel: The Lord our God is one Lord.) Rabbi Stanley Greenberg of Temple Sinai in Philadelphia wrote: "Christians are, of course, entitled to believe in a Trinitarian conception of God. but their effort to base this conception on the Hebrew Bible must fly in the face of the overwhelming testimony of that Bible. Hebrew Scriptures are clear and unequivocal on the oneness of God The Hebrew Bible affirms the one God with unmistakable clarity Monotheism, an uncompromising belief in one God, is the hallmark of the Hebrew Bible, the unwavering affirmation of Judaism and the unshakable faith of the Jew." Whether Christians are accused of being polytheists or tritheists and whether or not it is admitted that the Christian concept of the Tri-unity is a form of monotheism, one element always appears: one cannot believe in the Trinity and be Jewish. Even if what Christians believe is monotheistic, it still does not seem to be monotheistic enough to qualify as true Jewishness. Rabbi Greenberg's article tends to reflect that thinking. He went on to say, "... under no circumstances can a concept of a plurality of the Godhead or a trinity of the Godhead ever be based upon the Hebrew Bible. " It is perhaps best to begin with the very source of Jewish theology and the only means of testing it: Hebrew Scriptures. Since so much relies on Hebrew Scripture usage, then to the Hebrew we should turn. GOD IS A PLURALITY The Name Elohim It is generally agreed that Elohim is a plural noun having the masculine plural ending "im." The very word Elohim used of the true God in Genesis 1:1, "In the beginning God created the heavens and the earth," is also used in Exodus 20:3, "You shall have no other gods (Elohim) before Me," and in Deuteronomy 13:2, "Let us go after other gods (Elohim)... . " While the use of the plural Elohim does not prove a Tri-unity, it certainly opens the door to a doctrine of plurality in the Godhead since it is the word that is used for the one true God as well as for the many false gods. Plural Verbs Used With Elohim Virtually all Hebrew scholars do recognize that the word Elohim, as it stands by itself, is a plural noun. Nevertheless, they wish to deny that it allows for any plurality in the Godhead whatsoever. Their line of reasoning usually goes like this: When "Elohim" is used of the true God, it is followed by a singular verb; when it is used of false gods, it is followed by the plural verb. Rabbi Greenberg states it as follows: "But, in fact, the verb used in the opening verse of Genesis is "bara," which means "he created" - singular. One need not be too profound a student of Hebrew to understand that the opening verse of Genesis clearly speaks of a singular God." The point made, of course, is generally true because the Bible does teach that God is only one God and, therefore, the general pattern is to have the plural noun followed by the singular verb when it speaks of the one true God. However, there are places where the word is used of the true God and yet it is followed by a plural verb: Genesis 20:13: And it came to pass, when God (Elohim) caused me to wander (Literally: THEY caused me to wander) from my father's house ... Genesis 35:7: ... because there God (Elohim) appeared to him ... (Literally: THEY appeared to him.) 2 Samuel 7:23: ... God (Elohim) went ... (Literally: THEY went.) Psalm 58 Surely He is God who judges ... (Literally: THEY judge.) The Name Eloah If the plural form Elohim was the only form available for a reference to God, then conceivably the argument might be made that the writers of the Hebrew Scriptures had no other alternative but to use the word Elohim for both the one true God and the many false gods. However, the singular form for Elohim (Eloah) exists and is used in such passages as Deuteronomy 32:15-17 and Habakkuk 3:3. This singular form could easily have been used consistently. Yet it is only used 250 times, while the plural form is used 2,500 times. The far greater use of the plural form again turns the argument in favor of plurality in the Godhead rather than against it. Plural Pronouns Another case in point regarding Hebrew grammar is that often when God speaks of himself, he clearly uses the plural pronoun: Genesis 1:26: Then God (Elohim) said, "Let Us make man in Our image, according to Our likeness ..." He could hardly have made reference to angels since man was created in the image of God and not of angels. The Midrash Rabbah on Genesis recognizes the strength of this passage and comments as follows: Rabbi Samuel Bar Hanman in the name of Rabbi Jonathan said, that at the time when Moses wrote the Torah, writing a portion of it daily, when he came to the verse which says, "And Elohim said, let us make man in our image after our likeness," Moses said, "Master of the universe, why do you give here with an excuse to the sectarians (who believe in the Tri-unity of God)" God answered Moses, "You write and whoever wants to err, let him err." (Midrash Rabbah on Genesis 1:26 [New York NOP Press, N.D.]) It is obvious that the Midrash Rabbah is simply trying to get around the problem and fails to answer adequately why God refers to himself in the plural. The use of the plural pronoun can also be seen In the following: Genesis 3:22: Then the LORD God (YHVH Elohim) said, "Behold, the man has become like one of Us'' Genesis 11:7: "Come, let Us go down and there confuse their language.'' Isaiah 6:8: Also I heard the voice of the Lord, saying: "Whom shall I send, and who will go for Us?" This last passage would appear contradictory with the singular "I" and the plural "us'' except as viewed as a plurality (us) in a unity (I). Plural Descriptions of God Another point that also comes out of Hebrew is the fact that often nouns and adjectives used in speaking of God are plural. Some examples are as follows: Ecclesiastes 12:1: Remember now your Creator ... (Literally: CREATORS.) Psalm 149:2: Let Israel rejoice in their Maker. (Literally: MAKERS.) Joshua 24:19: ... holy God ... (Literally: HOLY GODS.) Isaiah 54:5: For your Maker is your husband. (Literally: MAKERS, HUSBANDS.) Everything we have said so far rests firmly on the Hebrew language of the Scriptures. If we are to base our theology on the Scriptures alone, we have to say that on the one hand they affirm God's unity, while at the same time they tend towards the concept of a compound unity allowing for a plurality in the Godhead. The Shema Deuteronomy 6:4: Hear, O Israel: The LORD our God, the LORD is one! Deuteronomy 6:4, known as the SHEMA, has always been Israel's great confession. It is this verse more than any other that is used to affirm the fact that God is one and is often used to contradict the concept of plurality in the Godhead. But is it a valid use of this verse? On the one hand it should be noted that the very words "our God" are in the plural in the Hebrew text and literally mean "our Gods." However, the main argument lies in the word "one," which is the Hebrew word, ECHAD. A glance through the Hebrew text where the word is used elsewhere can quickly show that the word echad does not mean an absolute "one" but a compound "one." For instance, in Genesis 1:5 the combination of evening and morning comprise one (echad) day. In Genesis 2:24 a man and a woman come together in marriage and the two "shall become one (echad) flesh." In Ezra 2:64 we are told that the whole assembly was as one (echad), though, of course, it was composed of numerous people. Ezekiel 37:17 provides a rather striking example where two sticks are combined to become one (echad). Thus, use of the word echad in Scripture shows it to be a compound and not an absolute unity. There is a Hebrew word that does mean an absolute unity and that is YACHID, which is found in many Scripture passages, (Genesis 22:2,12; Judges 11:34; Psalm 22:21: 25:16; Proverbs 4:3; Jeremiah 6:26; Amos 8:10; Zechariah 12:10) the emphasis being on the meaning of "only." If Moses intended to teach God's absolute oneness as over against a compound unity, this would have been a far more appropriate word. In fact, Maimonides noted the strength of "yachid' and chose to use that word in his "Thirteen Articles of Faith'' in place of echad. However, Deuteronomy 6:4 (the Shema) does not use "yachid" in reference to God. GOD IS AT LEAST TWO Elohim and YHVH Applied to Two Personalities As if to make the case for plurality even stronger. there are situations in the Hebrew Scriptures where the term Elohim is applied to two personalities in the same verse. One example is Psalm 45:6-7: "Your throne, O God, is forever and ever: A scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness; Therefore God, Your God, has anointed You with the oil of gladness more than Your companions." It should be noted that the first Elohim is being addressed and the second Elohim is the God of the first Elohim. And so God's God has anointed him with the oil of gladness. A second example is Hosea 1:7: "Yet I will have mercy on the house of Judah, will save them by the LORD their God, and will not save them by bow, nor by sword or battle, by horses or horsemen." The speaker is Elohim who says he will have mercy on the house of Judah and will save them by the instrumentality of YHVH, their Elohim. So Elohim number one will save Israel by means of Elohim number two. Not only is Elohim applied to two personalities in the same verse, but so is the very name of God. One example is Genesis 19:24: "Then he LORD rained brimstone and fire on Sodom and Gomorrah from the LORD out of the heavens." Clearly we have YHVH number one raining fire and brimstone from a second YHVH who is in heaven, the first one being on earth. A second example is Zechariah 2:8-9: "For thus says the LORD of hosts: "He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me." Again, we have one YHVH sending another YHVH to perform a specific task. The author of the Zohar sensed plurality in the Tetragrammaton (1) and wrote: "Come and see the mystery of the word YHVH: there are three steps, each existing by itself: nevertheless they are One, and so united that one cannot be separated from the other. The Ancient Holy One is revealed with three heads, which are united into one, and that head is three exalted. The Ancient One is described as being three: because the other lights emanating from him are included in the three. But how can three names be one? Are they really one because we call them one? How three can be one can only be known through the revelation of the Holy Spirit ." (Zohar, Vol III, 288; Vol II, 43, Hebrew editions. (See also Sonclno Press edition, Vol III, 134.) GOD IS THREE How Many Persons are There? If the Hebrew Scriptures truly do point to plurality, the question arises, how many personalities exist in the Godhead? We have already seen the names of God applied to at least two different personalities. Going through the Hebrew Scriptures we find that three, and only three, distinct personalities are ever considered divine. 1. First, there are the numerous times when there is a reference to the Lord YHVH. This usage is so frequent that there is no need to devote space to it. 2. A second personality is referred to as the Angel of YHVH. This individual is always considered distinct from all other angels and is unique. In almost every passage where he is found he is referred to as both the Angel of YHVH and YHVH himself. For instance in Genesis 16:7 he is referred to as the Angel of YHVH, but then in 16:13 as YHVH himself. In Genesis 22:11 he is the Angel of YHVH, but God himself in 22:12. Other examples could be given. (2) A very interesting passage is Exodus 23:20-23 where this angel has the power to pardon sin because God's own name YHVH is in him, and, therefore, he is to be obeyed without question. This can hardly be said of any ordinary angel. But the very fact that God's own name is in this angel shows his divine status. 3. A third major personality that comes through is the Spirit of God, often referred to simply as the Ruach Ha-kodesh. There are a good number of references to the Spirit of God among which are Genesis 1:2; 6:3; Job 33:4; Psalm 51:11; 139:7; Isaiah 11:2; 63:10,14. The Holy Spirit cannot be a mere emanation because he has all the characteristics of personality (intellect, emotion and will) and is considered divine. So then, from various sections of the Hebrew Scriptures there is a clear showing that three personalities are referred to as divine and as being God: the Lord YHVH, the Angel of YHVH and the Spirit of God. The Three Personalities in the Same Passage In the Hebrew Scriptures you will also find all three personalities of the Godhead referred to in single passages. Two examples are Isaiah 48:12-16 and 63:7-14. Because of the significance of the first passage, it will be quoted: "Listen to Me, O Jacob, and Israel, My called: I am He, I am the First, I am also the Last. Indeed My hand has laid the foundation of the earth, and My right hand has stretched out the heavens; when I call to them, they stand up together. All of you, assemble yourselves, and hear! Who among them has declared these things? The LORD loves him; he shall do His pleasure on Babylon, and His arm shall be against the Chaldeans. I, even I, have spoken; yes, I have called him, I have brought him, and his way will prosper. Come near to Me, hear this: I have not spoken in secret from the beginning; from the time that it was, I was there. And now the Lord GOD and His Spirit have sent Me." It should be noted that the speaker refers to himself as the one who is responsible for the creation of the heavens and the earth. It is clear that he cannot be speaking of anyone other than God. But then in verse 16, the speaker refers to himself using the pronouns of "I" and "me" and then distinguishes himself from two other personalities. He distinguishes himself from the Lord YHVH and then from the Spirit of God. Here is the Tri-unity as clearly defined as the Hebrew Scriptures make it. In the second passage, there is a reflection back to the time of the Exodus where all three personalities were present and active. The Lord YHVH is referred to in verse seven, the Angel of YHVH in verse nine and the Spirit of God in verses 10, 11 and 14. While often throughout the Hebrew Scriptures God refers to himself as being the one solely responsible for Israel's redemption from Egypt, in this passage three personalities are given credit for it. Yet no contradiction is seen since all three comprise the unity of the one Godhead. Conclusion The teaching of the Hebrew Scriptures, then is that there is a plurality of the Godhead. The first person is consistently called YHVH, while the second person is given the names of YHVH, the Angel of YHVH and the Servant of YHVH. Consistently and without fail, the second person is sent by the first person. The third person is referred to as the Spirit of YHVH or the Spirit of God or the Holy Spirit. He, too, is sent by the first person but is continually related to the ministry of the second person. If the concept of the Tri-unity of God is not Jewish according to modern rabbis, then neither are the Hebrew Scriptures. Jewish Christians cannot be accused of having slipped into paganism when they hold to the fact that Jesus is the divine Son of God. He is the same one of whom Moses wrote when the Lord said: "Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off'' (Exodus 23:20-23). New Testament Light In keeping with the teachings of the Hebrew Scriptures, the New Testament clearly recognizes that there are three persons in the Godhead, although it becomes quite a bit more specific. The first person is called the Father while the second person is called the Son. The New Testament answers the question of Proverbs 30:4:"What is His name, and what is His Son's name If you know?'' His Son's name is Yeshua (Jesus). In accordance with the Hebrew Scriptures, he is sent by God to be the Messiah, but this time as a man instead of as an angel. Furthermore, he is sent for a specific purpose: to die for our sins. In essence, what happened is that God became a man (not that man became God) in order to accomplish the work of atonement. The New Testament calls the third person of the Godhead the Holy Spirit. Throughout the New Testament He is related to the work of the second person, in keeping with the teaching of the Hebrew Scriptures. We see, then, that there is a continuous body of teaching in both the Hebrew Scriptures and the New Testament relating to the Tri-unity of God. (1) "Personal Name of God of Israel," written in Hebrew Bible with the four consonants YHWH. Pronunciation of name has been avoided since at least 3rd c. B.C.E.; initial substitute was "Adonai" ("the Lord"), itself later replaced by "ha-Shem" (the Name). The name Jehovah is a hybrid misreading of the original Hebrew letters with the vowels of "Adonai." Encyclopedia Dictionary of Judaica, 593. 2) In Genesis 31 he is the Angel of God in verse 11, but then he is the God of Bethel in verse 13. In Exodus 3 he is the Angel of YHVH in verse two and he is both YHVH and God in verse four. In Judges 6 he is the Angel of YHVH in verses 11,12, 20 and 21, but is YHVH himself in verses 14, 16, 22 and 23. Then in Judges 13:3 and 21 he is the Angel of YHVH but is referred to as God himself in verse 22. Copyright © 1997, Ariel Ministries. All Rights Reserved Visit the Ariel Ministries Website: www.Ariel.org Ariel Ministries Ariel Ministries P.O. Box 792507, San Antonio, TX 78279 Tel: 210-344-7707

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