It is a cold and “snowy” (at least for Texas) day here in the Lone Star State.  One of my bad weather luxuries is to watch old movie or pop in a DVD with a nice blanket and something to munch on.  One of the videos that I picked out to watch is a priceless treasure of ten episodes of The Goldbergs that ran from 1949 to 1956.

Who were The Goldbergs you might ask?  They were the first overtly Jewish family on television.  Her catchphrase at the beginning of almost every episode was “Yoo Hoo, Mrs. Bloom” that she would shout from her Bronx apartment window.  Millions of Americans first learned about kugel and gefilte fish by watching The Goldbergs, including my mother who was a teenager in Hamlin, Texas.

Interestingly enough young Barbara Butler did not necessarily realize they were Jewish, she just liked the TV show.  Young Barbara also did not realize that there was a Jewish family who ran a department store in Stamford (about 20 miles from Hamlin) that her family frequently visited.  Young Barbara now my wonderful mama represents many Christians … blind to the witnessing opportunities before them.

Many Christians do not realize the Chosen Ones that God has placed next door to them so that they could share the truth of Messiah Jesus!  In fact, John M., a friend from seminary days, once told me that while he was out door-to-door witnessing that a Christian lady told him that he could skip the next house because “they’re Jewish.”  But don’t worry, John still knocked and left materials because they were not home.

Folks as 2010 looms on the horizon, let’s take advantage of the witnessing opportunities to God’s Chosen People that are right in front of us.  Perhaps at school.  Perhaps at work.  Perhaps in your own family.

Is there a “Mrs. Goldberg” who greets you in the neighborhood.  Perhaps the next time she does, you might answer her by saying, “Yoo Hoo, could I talk to you a minute about my Messiah?”

I found this obituary buried in the Metro section of the Dallas Morning News on Christmas Eve.  And knowing that many of you have never heard of Ike Aronowicz, I thought it was appropriate to take a few minutes to make note of this hero of Israel (click here for a Jerusalem Post obituary on his life).

Ike Aronowicz was captain of the 1947 vessel Exodus that attempted to bring Holocaust survivors from the DP (Displaced Persons) Camps in Europe to Israel.  The ship was rammed by British sailing vessels, captured, and eventually the people were returned to Europe and of all places Germany.  The story of the Exodus was also the muse for Leon Uris’ novel and eventual movie by the same name.

Ike Aronowicz was a hero.  He sought to rescue his fellow Jewish brothers and sisters.  He sought to bring peace to those who had not experienced peace for many years.  He sought to bring them home.

However, there is also an ironical tragedy to Captain Aronowicz’s story.  He sought to bring them home but we as Christians often ignore the greatest plight/journey that the Jewish people face … the need for Messiah Jesus.  Ike Aronowicz was willing to be sunk by the British for his people but we often are afraid to cross the street to tell them about the Messiah who not only calms the seas with one word but also died so that they might live.

Thank you Yitzhak “Ike” Aronowicz.  We need more Christians like you.

My beloved dad, who is about to experience his 10th Christmas season in heaven, always stated (albeit it was not original with him) that if the cross does not overshadow the cradle we have lost the true meaning of Christmas.

Now don’t get me wrong as I have always loved this time of year — even though Jesus was probably born in August/September — because of what it is supposed to represent. 

For example, I can never hear a Salvation Army bell without having a Pavlovian moment where I find all the loose change and dollar bills that I can spare to put into the kettle.  For the “Army Bell” represents to me true love and sacrifice because of a long-ago Christmas where my parents sacrificed their pride in order that their two daughters (I was four) could have something under the tree.  Consequently whenever I hear the “Army Bell”, I also remember the true love and sacrifice of God the Father when He sent Jesus (God the Son) to come as a baby in order that one day there would be the perfect sacrifice on the cross … so that we could have eternal life under the “tree”.

This season also reminds me of the rule in the Downey House that if we are going to commemorate the birth of Jesus we must give Jesus a gift.  Therefore, we gave to the church or to a charity like Salvation Army a gift equal to or greater than the most expensive gift we bought for anyone else.  For we are supposed to be celebrating His birth and His ultimate gift to us … salvation and eternity with Him.

Those are my Christmas memories (and I have new one that I will mention below) but this season does not represent joy and hope to the Jewish people.  This season represents for some the birth of a child who would one day be the “reason given” for their destruction at the hands of “supposed Christians”.

So how can we as true believers in Jesus use this season as a witnessing opportunity?  First, we must put the Messiah (Christ) back in Christmas.  We must as my dad believed remember that Jesus’ birth was just the beginning of the story of redemption which had its fulfillment in Jesus’ willing sacrifice at Calvary.  Second, we have to remember that for many Jewish people Jesus did not represent their expectations of Messiah.  We must show them that expectations disappoint but Jesus’ reality never does.  Third, but not finally, we must use this season to love the Jewish people from whom and for whom Jesus came.  Perhaps even find a way to say “thank you” for our Jewish Jesus who became also the world’s Messiah.

My latest Christmas season memory came this weekend … and the reason for this post in the first place.  My family (sister, mother, niece, and me) make a quick trip to Branson.  We actually enjoyed the drive.  We have funny stories and even funnier pictures (which hopefully will not see the light of day).  We also had time with each other — which was the greatest gift of all.  However, the highlight of the trip for me was watching Sight and Sound’s “Miracle of Christmas” (see link for a preview – http://www.youtube.com/sightsoundtheatres#p/u/5/Bia2tcn0QeU).

It was wonderful and touching.  I was inspired.  I also cried at one particular song that impacted me to the core of my soul. 

For with creative license allowed, the presentation before the visit of Gabriel to Mary imagines Nazareth under Roman oppression.  The people are burdened by taxes and soldiers.  The people are broken and dispirited.  The people are longing for hope.  This longing results in a song called “We Need a Savior”.

What broke my heart was that the desire back then is as it is now.  The people of Nazareth in 6/4 BC wanted a Messiah who would rid the Holy Land of the Romans.  Today, if a Jewish person actually still believes in a literal Messiah, the desire is for a leader and not a redeemer.  And in fact, most Jewish people do not believe in a literal Messiah anymore.  Many have given up the dream of “We Need a Savior”.

So my question during this most joyous time of the year is simple — do we present a spirit that is focused on the material or on the eternal?  Do we focus on receiving or on what was given to the world through the birth of the child Jesus?  Do we provide the answer to the secret heart plea of the Jewish people (“We Need a Savior”) or do we pass them so that we can buy the latest fad that will be sold at a garage sale in two years?  Do we provide the answer to who is the Messiah or do we forget that Jesus came first to His people?

Now it was the Feast of Dedication (Hanukkah) in Jerusalem, and it was winter. 23 And Jesus walked in the temple, in Solomon’s porch. 24 Then the Jews (Jewish leaders) surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ (Messiah), tell us plainly.” 25 Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. 26 But you do not believe, because you are not of My sheep, as I said to you. 27 My sheep (followers) hear My voice, and I know them, and they follow Me. 28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. 29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. 30 I and My Father are one.”   (CLARIFICATION OF THE VERSES ARE IN PARENTHESES)

Jesus as an observant Jewish man of His time found Himself at the Temple during Hanukkah. He would have known and celebrated the stories of the miracle of the oil and how God enabled the priestly family, the Maccabees, to defeat the armies of Antiochus Epiphanes and free Israel from Greek oppression in 164 BC.

Jesus would also know that this great victory from the past would cloud the issue over His true mission and role as Messiah and Redeemer. When the Jewish people and leaders asked Him whether He was the Messiah, they were not asking Him if He came to bring spiritual redemption of sins but a physical victory over the Romans. They were looking for a temporary respite and He came to bring them eternal life.

Jesus’ answer to the people was threefold – (1) My works and My words tell my followers who I am; (2) I offer eternal life to those who follow Me; and (3) I am not only divine but also deity as I am One with and through the Father God in Heaven.

So we are all left with a choice this holiday season – whether you celebrate IS Hanukkah, Christmas or both. WHO IS JESUS TO YOU? Was He a good man who did good things and taught a good way to life? Was He a deluded man who put Himself through a torturous death for no reason? Or is He just exactly who He says He is – “I and My Father are One” and “Before Abraham was I am” (John 8:58).

C. S. Lewis’ answer in Mere Christianity was – “Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God.”

SO JUST WHO IS JESUS TO YOU?

Today I finished the movie Freedom Writers about a teacher Erin Gruwell and her students in Long Beach.  It was a good but not amazing movie about a teacher who will not give up on students who are considered a lost cause.  A scene that has stuck with me (but unfortunately could not find the exact one on YouTube) is when she wonders if she should give up because everything in her own personal life is falling apart.  Her father encouraged her to persevere because as he put it, “You have been gifted with a great burden.”

I know that Tzedakah Ministries is not alone as it relates to Jewish missions/evangelism.  I know there are others who share this great burden.  And we must join together to see that the calling (i.e., great burden) is accomplished for God.

Tzedakah Ministries is putting together a Romans 1:16 Response Team to do what we can to return to God a portion of this gift of a great burden that He has given.  More details are to come but I just have one question — will you join Tzedakah Ministries in carrying this great burden until the Lord returns?

The Southern Baptist Convention (who have done remarkable work in the area of evangelism and missions … remember Lottie Moon and Annie Armstrong) is putting together a Great Commission Task Force that is designed to put the emphasis of evangelism back into the hearts and minds of Southern Baptist churches. 

The Southern Baptist Convention should be praised for this desire to return the focus of churches and Christians back to missions; however, I have one question I want to ask.  Can you have a Great Commission Resurgence without Jewish Evangelism?

I have examined the website for the Great Commission Task Force.  I have scanned its declaration.  I have looked closely at the link on why it is needed (which does include a sobering population clock).  However, in all of those pages and links I have not found one item about Jewish missions and evangelism.  Why?  Seriously, why?  I don’t have an answer … do you?

Perhaps they need to read Matthew 28:18-20 and Acts 1:8 in context with Romans 1:16 … “to the Jew first.”  Perhaps they need to realize that we will never reach the world with the Gospel unless as Tzedakah Ministries advocated in the Evangelical Missiological Society’s Occasional Bulletin  (pages 5-7) until we remember the missing component of world evangelization.

However, and despite it all, I still am left with one question … where is Jewish Evangelism in the SBC’s Great Commission Resurgence?

Every morning observant Jewish people recite the Modeh Ani … a prayer of thanksgiving.  For a listing of the actual Hebrew and its transliteration, go here.  The prayer itself instantly reminds me of the passage in Lamentations 3 in which we are reminded of God’s faithfulness to all generations. 

I offer thanks before you, living and eternal King, for You have mercifully restored my soul within me; Your faithfulness is great.

Oh that we, who are believers in Messiah Jesus, would offer the same prayer of thanksgiving to God.  We know the truth but yet struggle to offer a proper thanksgiving to our savior and redeemer.  Perhaps if we focused more on others (and their need of Jesus) and less upon ourselves, true thanksgiving would come more easily.  Just a thought on this Thanksgiving Day 2009.

Hodu la’Adonai!

For more information on the Hebrew meaning of thanks, check out Hebrew for Christians.

The January 2008 edition of Tzedakah Times devoted itself to a review of John Hagee’s In Defense of Israel:  The Bible’s Mandate for Supporting the Jewish State.  The review, by the way, was not kind.  For example, allow me to highlight some of the most scathing observations:

• Stating that he doubts Jewish people will ever become Christians (p. 148)
• Separation of Romans 9-11 from the rest of the epistle (pp. 50-51)
• Referring to Samaritans as Gentiles (p. 116)
• Advocating a position held by the liberal theologian James Parkes (p. 125)
• Exhibiting weak research by only using a single source in his response to Replacement Theology (p. 132, 147, 158).  BTW, his source was Bishop Earl Paulk who was never known as a great source of theological insight.
• However, the most dangerous teaching of In Defense of Israel are his contrived statements that Jesus never claimed to be Messiah (p. 140, 132-145, 148)

“The Jews were not rejecting Jesus as Messiah; it was Jesus who was refusing to be the Messiah to the Jews.” (p. 140)

“It is time for Christians everywhere to recognize that the nation of Israel will never convert to Christianity and join the Baptist church in their town…. But the idea that the Jews of the world are going to convert and storm the doors of Christian churches is a myth.  After two thousand years of a loveless, godless, anti-Semitic Christianity that has saturated the soil of the earth with their blood in the Crusades, the Inquisition, and the Holocuast, they are not about to convert.” (p. 148)

“The message of the gospel was from Israel, not to Israel.” (p. 134)

“Jesus refused to produce a sign for the national leadership of Israel in an attempt to prove he was the Messiah because it was not the Father’s will, nor his, to be Messiah.  Jesus’s repeated response to the Jewish people who urged him to be their Messiah was, ‘My kingdom is not of this world’ (John 18:36).” (p. 138)

“The people wanted him to be their Messiah, but he absolutely refused.” (p. 139)

“The Jews were not rejecting Jesus as Messiah; it was Jesus who was refusing to be the Messiah to the Jews.” (p. 140)

“He refused to be their Messiah, choosing instead to be the Savior of the world.” (p. 143)

As you might expect, John Hagee received a lot of “flak” (i.e., trashing) for his book.  I suspect that he did not anticipate the response and had to write a revised edition to soothe, placate, and explain his positions regarding Messiah Jesus, the salvation of the Jewish people, and Israel.  In fact, he even wrote a letter explaining the reason behind and the rationale for the revised edition.

So is this 2009 edition of In Defense of  Israel really revised or more of the same?  Let’s find out …

Chapters 1-9, 11-12 exhibit a virtually word for word repeat from the 2007 edition.  The problems that existed in the first edition for these chapters still exist today:

1. Personal claim that he represents all Evangelical Christians (p. 2)
2. Historical weaknesses similar to those found in Jerusalem Countdown but exhibiting an event more simplistic understanding of history
3. Usage of source material that does not agree with his own position
4. Use of hyperbolic and simplistic statements which exhibit a lack of historical depth — pp. 17, 19, 25, 27, 33, 61, 74, 92-94, 105-106)

So really this review should examine whether or not the changes he made to Chapter 10 really answer the concerns over his doctrine and understanding of the salvific nature of Messiah Jesus.

To give credit where credit is due, Hagee did remove the most blatant of statements that were noted above.  He also sought to provide a more religiously intellectual position for his argument.  And finally, there is more consideration of the words chosen so as to explain and not simply shock.  He should receive credit for this revision of chapter 10.

However … he still exhibits a lack of theological-historical understanding of what Replacement Theology is and is not.  Replacement Theology (aka supersessionism) is an incorrect doctrine that needs to be challenged and negated (see here and here for examples from this blog).  Hagee, however, confronts a very real theological error and chooses to make a hyperbolic statement that draws the attention away from the real theological issue.

“Replacement theology is the underpinning of most of the atrocities committed in the name of Christianity against the Jewish people over the past nineteen hundred years.” (p. 126)

Hagee also chooses to focus in on Romans 9:4-5 and ignore the heartbreaking lament of Paul for the salvation of the Jewish people (pp. 145-152).  And almost humorously, Hagee chooses to interpret Romans 1:16 (“to the Jew first”) as a replacement theologian would interpret it.  In other words, Hagee exhibits a lack of discernment and forethought in the most basic of exegetical exercises (pp. 154-156).

Hagee continues to use Parkes as a source (pp. 159), be ill-instructed on the meaning of the four cups of the Passover table (p. 173), and incorrectly refer to the Samaritan Woman as non-Jewish (p. 176). 

So ultimately has John Hagee reversed course and now understands the importance of Jewish missions/evangelism?  No.  For while he has taken out the offensive sections and passages from the first edition, he still seeks to avoid the very real issue of Jewish evangelism.  And sometimes this reality is found in two areas:  (1) what he does not say; and (2) who he uses for his reference sources.

As noted above, he again refers to the liberal theologian Parkes as a proof-texter for his argument.  In addition, his reference point for his revised argument against replacement theology (which is a lot more constructed than the first edition) is a man by the name of Clarence Wagner. 

Now you probably don’t know much about Clarence Wagner and I personally think that Hagee is counting on this lack of awareness.  Clarence Wagner was formerly the international director for Bridges for Peace – an organization dedicated to showing Christian love to the nation of Israel through humanitarian efforts.  Personally, I applaud the humanitarian work of Bridges for Peace but just wish that they would also focus on the spiritual needs of the Jewish people in Israel.

However, Clarence Wagner is no longer with Bridges for Peace and one of the reasons why could possible be found in his argument regarding “The Error of Replacement Theology” which, by the way, is the source from which Hagee secured most of his information about rebutting replacement theology.

Clarence Wagner, “The Error of Replacement Theology,” http://ldolphin.org/replacement/ (accessed November 18, 2009)

What is the Role of the Church?

3) To the world, the Church is called to preach the Gospel to all nations and make disciples (Matt. 28:19-20); to love the Lord our God with all our heart, soul, mind and strength; and to love our neighbour as ourselves (Mk. 12:30-31).

4) To the Jewish people, we are called to show God’s love “for the sake of the Patriarchs” (Rom. 11:28), for without them we would not have had God’s Word or our Saviour who was a Jew from Israel. We are to show God’s mercy (Rom. 11:31). We are to give our material gifts to help them (Rom. 15:27). We are to pray for them and for Israel (Ps. 122:6). We are to be watchman on the walls to protect them (Isa. 62:6,7). We are to help with the aliyah (immigration) to Israel and the building up of Zion (Isa. 60:9-11; Jer. 16:14-16; Isa. 49:22-23).

5) According to Romans 11, we are two distinct groups, both grafted into the same tree, which are the covenants and promises given to Israel; grounded in the same root, the Messiah; drinking of the same sap, God’s Holy Spirit. We do not hold up the tree, but the tree us, and we are forbidden from boasting against or being arrogant to God’s covenant people the Jews (Rom. 11:17-18).

So has Hagee really changed his views on the need to share the Gospel message with the Jewish people?  Or has he simply repackaged, more artfully and more tactfully, the same mantra found in the first edition of In Defense of Israel?  I suppose I should say, “You decide,” but I think the answer is fairly obvious.

On page 142 of the revised edition, Hagee writes, “It is my hope that by explaining the two roles of Jesus as the Suffering Servant and future Reigning King we can shift from condemning the Jews for what they missed to thanking them for what they gave.” 

My question to John Hagee and any others who either ignore Jewish evangelism or abdicate responsibility for Romans 1:16 is simple — “But what about giving it back?”

The Trinity. 

Just the word itself creates controversy … dating back to the Council of Nicaea (AD 325).  Just the word itself creates a stumblingblock in the work of Jewish evangelism … is Christianity really guilty of polytheism or is just a big misunderstanding? 

I believe it is important to state categorically that God is God, Jesus is God, and the Holy Spirit is God.  It is one God existing as three unique and distinct persons (is manifestations an acceptable word?).  For all three members of the Godhead have different functions, different roles, different obligations.  However, this does create difficulty for many Jewish people whose first memorized piece of Scripture was the Shema of Deut. 6:4 — “Hear O Israel, the Lord our God, the Lord is One.”  Is there a way to not only reconcile but to show that 3 really does equal 1?  Perhaps we can using the passages of the Tenakh (aka Old Testament) (aka Hebrew Scriptures).

Genesis 1:1-2 – 

Gen 1:1-2 — In the beginning God created the heavens and the earth. 2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.

Here we have the word Elohim translated as God.  Elohim is the plural form of the word El (God).  And in these two verses we see God the Creator and God the Spirit at work in creation.

Genesis 1:26-27 – Then God said,”Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” So God created man in His own image; in the image of God He created him; male and female He created them.

Here we see God discussing the creation in the plural form (the argument from assumption that God must have been talking to the angelic court falls apart in verse 27) but that creating Adam in the singular pronoun.  God is in a way talking to Himself but He is also talking to the other members of the Godhead as will be pointed out later.

Exodus 3:14 — And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel,’I AM has sent me to you.’”

 This is the personal, intimate name of God that was given to Moses.  This is the name for God that is our provider, our banner, our shield.  And Jesus himself proclaimed this as his name in John 8:58 when he proclaimed “Before Abraham was, I am.”  Here we see an example of God the Father’s name being uttered and 1500 years later God the Son proclaiming it as His name as well.  (BTW — I could also show this if more time was available through the “I Am” statements of John).

Deuteronomy 6:4 – Hear, O Israel: The LORD our God, the LORD is one!

The Shema is the most important prayer for a Jewish man or woman (except obviously for the prayer of salvation).  And here is where many people try to stop the argument with one (echad).  However, it should be noted that echad should and can be translated as a plural unity (i.e., I am one but I exist in the roles of sister, aunt, and daughter).  In other words when Jesus stated in John 10:30 that “I am and my Father are One” He was proclaiming not only His Messiahship but also His deity as God the Son.

Psalm 51:10-13 – 

Ps 51:10-13  Create in me a clean heart, O God, And renew a steadfast spirit within me. Do not cast me away from Your presence, And do not take Your Holy Spirit from me.  Restore to me the joy of Your salvation, And uphold me by Your generous Spirit.  Then I will teach transgressors Your ways,
And sinners shall be converted to You.

The prayer of David after his sins against Uriah and Bathsheba.  In this passage, David cannot use the Yahweh (I am) word for God as his relationship has been fractured but must use the proper name Elohim.  However, David does beg for the Holy Spirit to come to him.  These words should not be read as adjectives for God but for a unique person(al) request of God.  David appears to understand that there is God (Yahweh) and God the Holy Spirit in his prayer of forgiveness.  See also Psalm 104:30 – You send forth Your Spirit, they are created; And You renew the face of the earth.

Isaiah 61:1-3 – ”The Spirit of the Lord GOD is upon Me,
Because the LORD has anointed Me
To preach good tidings to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives,
And the opening of the prison to those who are bound;
2 To proclaim the acceptable year of the LORD,
And the day of vengeance of our God;
To comfort all who mourn,
3 To console those who mourn in Zion,
To give them beauty for ashes,
The oil of joy for mourning,
The garment of praise for the spirit of heaviness;
That they may be called trees of righteousness,
The planting of the LORD, that He may be glorified.”

There are a couple of exceptionally important items to note in this passage.  First, Jesus read these words when he returned to Nazareth (Luke 4:16-21).  He stated that those promises had now been fulfilled!  He was taking His place as the revealed God (see also John 14:9) and Messiah.

The Trinity is not an easy concept.  I even once heard a seminary president state that we will never understand it and he is correct to a point.  However, we must recognize the concept of God the Father, God the Son, and God the Holy Spirit for it proclaimed our salvation, sacrificed for our salvation, and indwells us today to ensure our salvation.  What an awesome God we serve!

TZEDAKAH MINISTRIES’ STATEMENT OF FAITH

We believe in one God existing in three persons – Father, Son, and Holy Spirit (also known as the Trinity).  Each member of the Godhead is Himself both distinct and equal to all other members of Trinity.  Each person – Father, Son, and Holy Spirit – is perfect in that He not only possesses the characteristics of deity but He himself is the reality of deity. (Genesis 1:26-27; 11:4; Exodus 3:14; Deuteronomy 6:4; Psalm 110:1; Matthew 28:19; Mark 1:9-11; John 1:1-3; 14:6-13; 15:26; 1 Corinthians 8:6; 2 Corinthians 13:14; Hebrews 1:1-4)

We believe God the Father is author of creation.  He spoke the worlds and the heavens into existence by the simple act of His will and declaration.  He is timeless and eternal as He is the creator of time (past, present, and future).  God the Father is sovereign and can be understood as omnipotent, omniscient, and omnipresent.  He also is intimately involved in the lives of His creation and is approachable as Father but must be recognized as the God of the Universe. (Genesis 1-2; Exodus 3:14; 6:2-3; 15:11; Leviticus 19:2; Deuteronomy 32:26-29; Job 38:1-40:2; Psalm 19:1-4; 90:1-5; 104; Isaiah 6:1-3; 37:6; 40:28-31; 42:5-9; Jeremiah 10:11-12; 27:5; Matthew 16:16; Luke 22:70; John 1:1-12; 1 Corinthians 1:30; 8:6; Galatians 4:4-5; Ephesians 4:6; 1 Timothy 1:17; Hebrews 1:1-3; 11:3; 9:12-15; 1 Peter 1:21-25)

We believe Jesus the Son was eternally pre-existent with the Father.  He is not a creation of the Father God but is himself God.  We also believe that Jesus through the Incarnate act of the Virginal Conception became a man so that He could become the ultimate Passover Lamb and Yom Kippur sacrifice.  Jesus is the answer to man’s desperate need for salvation and the only possible means for a personal relationship with God the Father. (Genesis 1:26-27; 11:4; Psalm 110; Isaiah 7:14; 9:6; 52:11-53:12; Daniel 7:13-14; Matthew 26:63-65; John 1:1-12; 8:58; 10:30-31; Philippians 2:5-11; Colossians 1:15-20; 2:9; Hebrews 1:1-4; 2:14-18; 4:15)

We also believe Jesus lived a sinless, perfect life who rejected the temptations of sin and became the atonement for the sins of the world through the shedding of His blood on the cross and His victorious resurrection from the grave.  All who believe that Messiah Jesus died for their sins, repent of their sins, and confess that Jesus is the Lord will be saved. (Isaiah 52:11-53:12; Matthew 28:1-10; Luke 24:6, 7, 24-26; 24:46; John 11:25-27; 20:1-31; Acts 2:22-24; Romans 1:3-4; 3:23-26; 5:8; 1 Corinthians 15; 2 Corinthians 5:21; Ephesians 2:1-10; Philippians 2:5-11; Hebrews 2:14-18; 4:15; 7:1-3; 7:25-26; 1 Peter 1:21-25; 1 John 2:2; 4:14-15; Revelation 1:5)

We further believe that Jesus after His ascension to Heaven is presently serving in His role as intercessor for those who receive the gift of salvation.  And while Jesus came in His first coming as the Passover Lamb and Yom Kippur sacrifice, we affirm that His second coming will be one of power and glory to reward those who received the gift  of salvation and to judge those who rejected His atoning and gracious sacrifice. (Psalm 2:7-9; Mark 16:19; Luke 1:32-33; Acts 1:9-11; 2:30-36; Romans 8:34; 2 Corinthians 5:10-21; Ephesians 1:20; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; Titus 2:13-14; Hebrews 6:19-20; 7:25-26; 9:24-28; 12:2; 1 Peter 3:22; 1 John 3:2; Revelation 5:9-14; 19:11-16)

We believe the Holy Spirit has been and is eternally present with the Father and Son.  He was active with God the Father in the creation of the world, serves in the role of convicting people of their sins, indwells those souls who receive the salvation of Jesus the Son, and equips believers in their daily lives to exemplify a life of holiness through evangelism and service. (Genesis 1:2; 1:26-27; Psalm 51:10-13; 104:30; 139:7-12; Isaiah 61:1-3; Joel 2:28-32; Matthew 3:16; 28:19; Luke 4:18-19; 24:49; John 3:3-5; 14:15-21; 15:26; 16:7-15; Acts 1:8; 2:1-4, 38; 5:32; Romans 8:9-11, 26-27; 12:6-8; 1 Corinthians 2:10-11; 6:11; 6:19; 12:1-31; 12:13; Ephesians 1:13-14; 4:30; 5:18-21; 2 Timothy 1:14; Titus 3:5; 1 John 5:6-7)

Many of you know of Tzedakah Ministries’ heart and burden for the salvation of Brazilian Jews (click here and here).  In doing some additional research on the history of missions in Brazil, I was finally able to uncover the name which had eluded me for so long … Solomon Ginsburg.  And thanks to the biographical information I found at Worldwide Missions, I am now able to share with you his story as well.

For what is truly remarkable about the lack of evangelistic work towards Brazilian Jews is the fact that one of the first Southern Baptist Brazilian missionaries, Solomon Ginsburg, was himself a Jewish believer in Jesus.

Ginbsurb was born in Poland as the son of a rabbi in 1867.  Running from an arranged marriage (he was 15!), he found himself living with relatives in England and being exposed to the Gospel through the Mildmay Mission to the Jews.  Through this exposure, Ginsburg found his Messiah but lost his family as he was cast out from those in Poland and England.

Orphaned spiritually but with a new Father spiritually, Ginsburg began to develop a burden for the salvation need for Portuguese and Brazilian Catholics (“and also to the Greek”).  After a few years in Brazil, he was mentored and baptized by two renowned SBC missionaries — Z. C. Taylor and W. B. Bagby.

Solomon Ginsburg’s gravestone can be found today in the Protestant cemetery in Sao Paolo, Brazil.  He left his life as a rabbi’s son, lost his first wife to illness and is known today in heaven for the salvation testimonies of untold thousands of Brazilians.  However, today there is no directed, church-organized outreach in Brazil to his own Jewish people.  Why?