Image. iStockphoto – Sergio Yoneda
Whether Jews turn away from their sins and convert to their God also has to do with people who preach and live reconciliation with God and between peoples. Do you want to be there? By Waldemar Laufersweiler
Reading time: 15 minutes
I will send you Elijah the prophet before the great and dreadful day of the LORD comes; he will turn the hearts of the fathers to the sons and the hearts of the sons to their fathers, so that I will not have to come and strike the land with a curse! (Malachi 3, 23-24)
These two verses form the keystone of the Old Testament. They act as a bridge between the fathers of faith of the Old Covenant and the sons of the New Testament Christian community. The biblical passage suggests that a deep estrangement has arisen between these two groups – a dispute, perhaps even enmity. But before the dreadful day of the Lord – the return of Jesus – dawns, God promises the coming of a special mediator: the prophet Elijah. His task is to heal the broken relationships and reconcile the two groups.
Can you understand both sides?
To be able to act as a mediator, you have to be able to understand both sides and act with them. Just as Jesus was able to meet all people, regardless of their social or spiritual background, Elijah will also be familiar with both the fathers and the sons and mediate between them. His role is crucial because the end of the verses emphasizes the importance of this work of reconciliation: if it does not succeed, there are serious consequences.
The estrangement between fathers and sons seems to be profound, a rift that does not please God. What exactly happened that made such urgent reconciliation necessary?
Jews founded the early Christian community
After Jesus’ ascension, his disciples began to found the first Christian communities. These communities were made up of believing Jews who had recognized Jesus as their Messiah. The Acts of the Apostles tells us of a large number of Jewish people who professed their faith in Jesus and became part of the growing church.
Therefore, the often sweeping claim that the Jews unanimously rejected or repudiated Jesus is simply wrong. Rather, it was Jewish believers who laid the foundations of the early church and brought faith in the Messiah to the world.
Reactions of individual Jews
Acts 11:19; 13:43; 14:1-2; 16:1; 17:1-4, 10-11; 18:4; 19:10; 20:21; 28:24
Mass conversions of Jews
Acts 2:41, 47; 4:4; 5:14; 6:1, 7; 9:42; 12:24; 13:43; 14:1; 17:11-12; 21:20
How did the hatred of the Jews arise?
The young Christian church fulfilled its mission to take the gospel to the Gentiles. The apostle Paul in particular is described as a zealous and successful missionary who led many people outside of Judaism to faith. Over time, more and more non-Jews joined the church and brought their own cultural characteristics with them. Gradually, the Gentile Christians outnumbered the Jewish Christians and took on increasingly influential positions. This led to tensions between the two groups – the “fathers” (the Jewish believers) and the “sons” (the new Gentile Christian converts).
The situation was further exacerbated by the political tensions of the time: the Roman Empire persecuted the Jews for their efforts to gain independence. Many Christians therefore endeavored to clearly distinguish themselves from Judaism in all areas so as not to be associated with them. In some cases, these efforts took on openly anti-Semitic traits.
Influential theologians, spiritual leaders and rulers began to write anti-Jewish texts that shaped the public image of Jews. In doing so, they created a theological basis for the later anti-Judaism, the consequences of which were felt throughout the centuries. The distancing that once began out of fear of persecution developed into a deeply rooted hostility.
List of anti-Jewish theologians and rulers
Justin the Martyr (around 100-165)
Melito of Sardis (died around 180)
Clement of Alexandria (around 150-215 AD)
Tertullian (150-220)
Origen (185-253)
Constantine the Great (c. 280-337)
Ambrose of Milan (339-397)
Theodosius I (347-395)
John Chrysostom (349-407)
Augustine of Hippo (354-430)
Thedosius II (401-450)
Justinian I (ca. 527-565)
Rupture between Judaism and Christianity – a tragic development
The non-biblical Epistle of Barnabas (probably written between 70 and 132 AD) is considered one of the earliest documents calling for a radical departure from Judaism and its traditions, including the rejection of the Sabbath. This rejection was sealed with the Constantinian Sunday law of 321, which led to the final devaluation of the Torah by Christians. This marked the beginning of segregated worship, the rise of Christianity as the state church and the systematic persecution of non-Christian Jews. During this time, religious anti-Semitism took shape: Christians distanced themselves from Judaism and accused the Jews of murdering God.
The first great Christian council, convened by Emperor Constantine in Nicaea in 325, finally separated the church and the synagogue. The separation was enforced so rigorously that violations of the laws of this demarcation were even punishable by death. At the same time, sun worship and pagan elements such as holidays, festivals, symbols and icons were integrated into Christian worship. These changes further repelled the remaining Jewish Christians, so that their numbers had almost completely disappeared by the end of the 4th century.
The following centuries brought numerous tragedies: crusades, pogroms, anti-Semitism and finally the catastrophe of the Holocaust. This long history of persecution led many Jews to see Christianity as the root of all evil.
The painful question therefore arises: what could have actually made Jews love Christianity?
Jews become open to the gospel
Bible prophecy promises us that something fundamental will change:
For I do not want you to be ignorant of this mystery, my brethren, lest you be deceived into thinking for yourselves in presumed wisdom: hardening has come upon some of the Israelites until the time when the full number of the Gentiles will have entered (into the church of God). (Romans 11:25)
The small word “until” points to a future turning point. We also encounter a similar promise in the Gospel of Luke:
Jews are coming back to Jerusalem
… and they will fall by the edge of the sword and be led away into captivity among all the nations, and Jerusalem will be trodden down by the Gentiles until the times of the Gentiles have ended. (Luke 21:24)
This theme is developed further in the second letter to the Corinthians:
Jews receive enlightenment
To this day, as often as Moses is read aloud, a blanket lies over their hearts. But as soon as Israel turns to the Lord, the covering is removed. (2 Corinthians 3:15-16)
What will happen then?
The prophet Hosea describes it like this:
Jews turn to their God and his Messiah
For the sons of Israel will remain many days without king and without ruler, without sacrifice and without memorial stone and without ephod and teraphim. Afterward the sons of Israel will return and seek the LORD their God and David their king. And they will tremble and turn to the LORD and to his lovingkindness in the latter days. (Hosea 3:4-5)
At the end of days, in a time of great distress, the Jews will confess Jesus. “David” here stands symbolically for Jesus, the Messiah. They will tremble – an expression of deep reverence, but also great fear in the face of their plight.
The prophet Zechariah gives us a moving picture of this conversion:
Jews recognize their Saviour in Jesus and turn away from sin
Then I will pour out on the house of David and on the inhabitants of Jerusalem the spirit of grace and of pleading for mercy, so that they will look on him whom they have pierced, and mourn for him as one mourns for the only son, and grieve bitterly for him as one grieves for the death of the firstborn. (Zechariah 12:10)
In that day a fountain will be opened for the house of David and the inhabitants of Jerusalem against sin and against defilement. (Zechariah 13:1)
Israel will turn to the one they once brought to the cross – to Jesus, the source of cleansing from sin and defilement. In this profound encounter, they will recognize and accept him as their Redeemer.
The 70 weeks of years prophesy scattering and gathering
The following biblical passage shows that there was a point in time when the divine focus turned away from the Jews. However, it also reveals that the Jewish people will once again play a significant role in biblical prophecy shortly before the end of world history.
Seventy weeks are determined upon your people and upon your holy city … I have come to make you understand what will befall your people at the end of days, for the vision is still for distant days … (Daniel 9:24; 10:14)
Apostle Paul takes action against a preconceived error
I ask then, has God rejected his people? Not at all! I am also an Israelite, from Abraham’s descendants, from the tribe of Benjamin. No, God has not cast off his people whom he foreknew. (Romans 11:1-2)
Messianic Jews and the question of preparing for Jesus’ return
There is a growing number of Messianic Jews who consciously live their faith with Jewish traditions: they celebrate the Sabbath and the biblical festivals, keep kosher food laws, reject signs of the cross and images of Jesus. Instead of Christian chorales, they sing Hebrew Bible songs to Jewish melodies and harmonies, recite traditional prayers and blessings and immigrate to Israel.
But one important question remains – for them as well as for us: are we aware that there is a heavenly judgment in which our character will be tested? Are we reconciled with God and our fellow human beings?
Are they “fathers” and we “sons” ready for the encounter with Jesus? When Jesus returns, he will call to himself those who have a character and a faith that can stand before him. This preparation is not only a question of outward forms, but also of an inner attitude of love, humility, reconciliation, but also of faithfulness to the light that God has given us. Are we really ready to meet him?
Ellen White’s statements about the Jews
Ellen White, a co-founder of the Seventh-day Adventist Church who is credited with the gift of the Spirit of Prophecy, did not regard the Jews as rejected by God. Rather, she saw them as a people who were still under his special care.
Although Israel rejected the Son of God, it was not abandoned by God … As a nation, Israel had lost its connection to God through its unbelief and rejection of heaven’s intended purpose in life. – The Work of the Apostles, 372 and 374 (rev.)
As we have seen, the 70 weeks or 490 years especially intended for the Jews expired in 34 AD. At that time the Jewish nation sealed the rejection of the gospel by the decision of the high council, by stoning Stephen and persecuting the followers of Christ. Then the message of salvation was proclaimed to the world, no longer limited to the chosen people. – The Great Controversy, p. 331
The state of Israel at that time was also the church of God with a missionary mandate. But since the majority of the leaders and rulers rejected Jesus as their Messiah, Israel as a nation lost its special status as a spiritual church. But we read nothing about a rejection of the Jews.
In the last days of this earth’s history, God’s covenant with his people who keep the commandments will be renewed. (quoting Hosea 2:20-25) – Prophets and Kings, 211
The work of which the prophet Zechariah writes (in chap. 8:13-15) is a type of the spiritual restoration that is to take place for Israel before the end of time. – Letter 42, 1912, Manuscript Release 1, 315
Many Jews will be converted, and these converts will help to prepare the way of the Lord … Converted Jews are to play an important part in the great preparations for the future reception of our Lord Christ. – Manuscript 75, 1905, Evangelism, 579
Among the Jews there are many who will come to the light and proclaim with marvelous power the immutability of the law of God. – Manuscript 87, 1907
When, at the end of days, the gospel proclamation shall be brought to a close, God expects that work will be done primarily for the people who have hitherto been neglected, and that His messengers will then take special care of the Jews in all parts of the earth. – The work of the apostles, 377
The work for the Jews, as described in the eleventh chapter of Romans, is a work that must be carried out with special wisdom. It is a task that must not be neglected. – Letter 96, 1910
Special efforts should be made to enlighten the Jews. – Manuscript 87, 1907
I have seen literature spread everywhere among the Jews, and when it has done its work, God will move His messengers to bring in a rich harvest. – Reported by S. A. Kaplan in “Report of the Jewish Work”.
We are expressly told not to despise the Jews (Romans, chapter 11), for among them the Lord has mighty men who will proclaim the truth with power. – Manuscript 87, 1907, Manuscript Release 6, 325
Conclusion
Thus, with regard to the message of salvation, they are indeed enemies of God for your sake, but with regard to election they are beloved of God for the sake of the fathers; for the gifts of grace and the calling of God are irrevocable. For just as you were once disobedient to God, but now have obtained mercy because of their disobedience, so these in turn have now become disobedient, that they too may one day obtain mercy through the mercy granted to you.For God has shut up all together in disobedience, that he might have mercy on all.(Romans 11:27-32)
But to you Gentile Christians I say: … Do not boast against (them) … Do not be arrogant, but be on your guard! (Romans 11:13-18)
Now – how can they call on the one in whom they have not learned to believe? And how can they believe in him of whom they have not heard? And how can they hear about him without a preacher?And how can anyone preach to them without being sent out to do so? (Romans 10:14-15)
We are called to make amends for what has been profoundly destroyed – in the spirit of Elijah, a spirit of reconciliation.
Related video: Reconciliation of all Israel – the healing of an ancient breach
