Understanding Romans 11:26 as GRAFTED IN ISRAEL

32,790,364 articles and books Periodicals Literature Search Keyword Title Author Topic Understanding Romans 11:26: Baptist perspectives. Link/Page Citation A New Testament scholar would be hard-pressed to find a passage within the corpus of Paul that is more difficult to understand than the words concerning the salvation of Israel in Romans 11:26. Biblical scholars have made numerous attempts to understand Paul's own view. It appears that the conservative nature of Baptists in general and Southern Baptists in particular has produced as much silence as scholarship on the nature of salvation as it pertains to Jews and Gentiles particularly in Romans 9-11. The significance of this passage as it pertains to Jewish-Christian dialogue is enormous. Therefore, it seems appropriate that an exegetical article on Romans 11:26 appear in Baptist History and Heritage as it addresses Baptist-Jewish relations. This article, then, will attempt to examine Romans 11:26 based on an understanding of Paul's use of the Abraham motif in Romans, drawing from the general scholarship on the issue. When Romans 11:26 is examined, the views of several Baptist scholars will be included. I will then offer my own conclusions on both Romans 11:26 and Baptist-Jewish relations. The Purpose of Romans Paul's letter to the Romans was written sometime in the mid- to late-50s A. D. to a congregation he had neither founded nor visited. The place of origin was probably Corinth. (1) Paul's purpose for this letter has generally been viewed as two-fold: (1) to commend himself to the congregation in hope of their support for a missionary endeavor to new regions so Paul could continue his attempt to reach the Gentiles (1:8-15), and (2) to offer an apology in terms of issuing a statement of the meaning of the gospel in light of the Jewish faith (1:16-17). Joseph Fitzmeyer noted that many scholars have viewed Romans as something akin to Paul's last will and testament. Fitzmeyer, however, argued that such a position is weak due to the absence of any teachings on ecclesiology, the Eucharist, or eschatology. (2) If Paul's purpose were to give the reader an argument concerning justification by faith, then the movement of the letter should be driven by this doctrinal concern. If, however, the movement of the letter is concerned with the history of God, then this might explain why Paul continually referred to the Jews as the chosen people of God (Rom. 3:1-8; Rom. 9-11). (3) The history of Israel is highlighted throughout the document and includes references to creation, Adam, Abraham, Isaac, Jacob, circumcision, Moses, the Law, Elijah, and Isaiah. Paul quoted the Hebrew Bible fifty-three times and made as many as twenty-four allusions to it. (4) Paul's reference to circumcision having "much value" in Romans 3:2 seems out of place if Paul's purpose is to argue justification by faith, as does Paul's positive reference to the law in Romans 7:7-13. Paul's concern for Israel flows out of his own Jewishness. It is wrong to view Paul as one who stands in opposition to Judaism. In fact, it is anachronistic to read Romans through a lens that separates Judaism and the followers of Jesus. (5) When does this separation between Jew and Christian begin? How can it be characterized? What are the implications of the tension between the Jews and the early Christians? Paul is attempting to define Israel in light of the Gentile inclusion in the kingdom of God. It is not necessary, then, for Paul to posit the permanent exclusion of Israel in order to include the Gentiles. This type of reading of Romans ignores Paul's historical situation. As Paul writes to the church in Rome, one question must be addressed: What is the basis of salvation for the Jews? Whether this is a burning issue for the church in Rome cannot be determined. It does appear, however, that it is an important issue for Paul. Since Paul began these chapters with a reference to Abraham, Paul's argument concerning Abraham in Romans 4 may well serve as an important interpretive tool for understanding Romans 9-11. Romans 4 In Romans 4, Paul attempted to show that Abraham, the father of Judaism, is also the father of those who have faith in Christ. Next to Moses, Abraham is mentioned in the New Testament more than any other character from the Hebrew Bible, appearing seventy-two times in eleven different New Testament books. Paul used Abraham in the discussion of faith and works both in Romans 4 and Galatians 3. The key text from the story of Abraham for Paul is Genesis 15:6. James D. G. Dunn refers to Paul's exposition of Genesis 15:6 as "one of the finest examples of Jewish midrash available to us from this era." (6) Paul displayed a radical revision of the exegetical tradition by arguing that Abraham could not be found righteous on the basis of works because his righteousness would have been earned like a wage, a payment due to the one who had earned it. Therefore, it is the one who does not work but has faith in God who is reckoned as righteous. (7) Paul offered a method of interpretation known as gezerah shavah (an equivalent regulation) in which an inference is drawn from an analogy elsewhere. (8) Paul took the word reckon and found its meaning in a second quotation from Psalm 32:1-2, "Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the one against whom the Lord will not reckon sin" (NRSV). (9) The righteousness "reckoned" to Abraham can be explained by Psalm 32. Paul argued that "reckoning" and "not reckoning" are not a matter of balancing good deeds and bad deeds, but instead a matter of forgiveness and reconciliation. E. F. Sanders noted that Paul chose his words carefully, using phrases like "Jews" (3:29), "the circumcision" (3:30, 4:9,12), and "of the law" (4:14,16) to focus his comments on the issue of status and not religious behavior in an attempt to place Jews and Gentiles on the same level by claiming Abraham as the father of all true believers. In Romans 1-4, Paul continually stressed that all persons are transgressors, and he objected to the idea that righteousness comes through the law. (10) Was Paul successful in his attempt to convince the Jews that righteousness was by faith alone? Richard Longenecker noted that Paul's Jewish audience would have insisted that Genesis 15:6 be read with Genesis 17:4-14 because of the understanding in Judaism that truth appears in two forms, an elemental form and a developed form. In bringing these two passages together, the truth is understood in its fullness. Thus, the elemental statement of faith in Genesis 15:6 finds its completion in the insistence on circumcision in Genesis 17:4-14. (11) Instead of ignoring Genesis 17, Paul boldly quoted Genesis 17:5, "I have made you a father of many nations." He used Genesis 15:6 and 17:5 to make his argument that Abraham is the father of both the Jews and the Gentiles and added to this argument in Romans 4:18 by quoting Genesis 15:5, "So numerous shall your descendants be." According to Paul, the promise to Abraham supported his claim that the gospel of salvation to the Gentiles comes apart from the law. It is a promise based on Abraham's faith--not on works of the law. Paul concluded his argument by returning to Genesis 15:6 in Romans 4:22-23, reminding the reader that Abraham's faith "was reckoned to him as righteousness." For Paul, this referred not only to Abraham but also to those who believe "in him who raised Jesus our Lord from the dead." Paul's argument seems clear: faith is as old as Abraham. The expression of faith that is found in the new religious communities that follow Jesus' teachings is no different from the expression of faith of Abraham as witnessed to in the text of Genesis. It is not too much to conclude that those who approach God through faith are those who can be referred to as Israel-not an old Israel or a new Israel--simply Israel. Romans 9-11 Before examining Paul's words in Romans 9-11, it is helpful to remember Romans 1:16-17 where Paul stated that the gospel is "the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek," and "the one who is righteous will live by faith." The words of assurance of God's faithfulness to the Jews in Romans 3:1-8 are an important reminder to the Romans that Paul does not believe the God of Israel has abandoned the covenant with God's people. The faithfulness of God is not weakened by any unfaithful response as attested to throughout the Hebrew Bible. Romans 9-11 appears to be the climax of Paul's letter. The words contained in these chapters address an issue that caused Paul much pain: the failure of the Israelites to embrace the gospel message. The rejection of the gospel message by Israel was a mystery to Paul. Yet, Paul did not see Israel as cut off from God. Instead, he affirmed Israel's place in God's salvation history and used words like adoption, covenant, and law to convey this to his readers. The use of Abraham, Isaac, Jacob, and Moses in Romans 9-11 is paralleled in 4 Ezra 3:13 ff. Each of these figures was significant for Paul in the figure's own right, but their ultimate importance related back to the initial covenant with Abraham. Abraham Outside of the seven references to Abraham in Romans 4, Paul only mentioned Abraham two times in Romans 9-11 (9:7; 11:1), and he alluded to him twice (9:5; 11:28). Whereas, Paul's words in Romans 4 were addressed primarily to Jewish Christians in an attempt to explain the Gentile inclusion through faith, Paul appeared to address the Gentiles in the Roman church in Romans 9-11 to remind them that Israel has received God's promise through Abraham and his descendants, a promise that God will not break. This covenant, however, is not based on the flesh but instead on God's promise. Isaac Paul's explanation in 9:7 is essential to understand God's promise. C. K. Barrett translated verse seven, "Nor are all the children of Abraham counted as his seed; rather, as Scripture says, 'Your descendants through Isaac shall be called your seed'" (12) Again, it was through the promise of God that Abraham and Sarah were blessed with Isaac. This does not deny that Ishmael was a child of Abraham. It only reminded the reader that Isaac was the child of promise, thus the "seed." The use of "seed" seems to correspond to Paul's use in Romans 4 as well as Galatians 3, where Paul used the term to focus on Christ, the descendant of the promise made to Abraham that comes down through the patriarchs. Paul chose not to mention the blessing on Ishmael in Genesis 21:13,18. Paul was interested in the promise of God to Abraham, which continued through Isaac. Jacob The example of Jacob and Esau was intended to clarify Paul's understanding of God's ability to choose freely not on the basis of flesh but divine prerogative. Paul continued in 9:14-29 to defend God's freedom to choose in a way that promotes God's mercy. The quotation of Malachi 1:2-3 fitted Paul's purpose in explaining God's divine prerogative to choose those who will carry the covenant forward through the ages. The hatred of Esau was not a reflection on Esau's ultimate destiny. Instead, it was simply a way to indicate that Esau was not the one through whom God's promise would be traced. The blessing to Jacob and not Esau seems strange, especially when Jacob's life is examined. The writer of Genesis chronicles well the stories of Jacob and his deceit toward almost everyone he meets. The reader is left to wonder if Esau could not have done a better job than Jacob in carrying forward God's promise. The issue for Paul is God's ability to make choices not based on the flesh or any predetermined formula that limits God. In the case of Jacob, as well as Isaac, it was not the firstborn that was blessed with God's promise. Paul did not feel the need to explain God's choices. He noted the mystery that surrounds God's actions and used this idea of mystery to explain the inclusion of the Gentiles and Israel in the kingdom. Paul's ultimate goal was to show that God's mercy is for all people. The exclusion of Ishmael and Esau was not an eschatological exclusion; it was only an indication that the covenant that finds its fulfillment in Christ is not traced through them. Moses Paul cited the words of the Lord to Moses as recorded in Leviticus 18:5, "The person who does these things will live by them." Paul understood the law to be the path by which God granted to the Israelites a meaningful life. He did not state that obedience to the law makes one fully righteous before God in an eschatological sense. Mentioning Moses and the law must be understood in the context in which Paul wrote. For Paul, a Jew, to exclude the law as having no value would challenge the foundation of Judaism. Paul affirmed the law as the expression of the covenant between Israel and God. God's righteousness, then, is expressed in the law. Paul did not say that the law is a means of obtaining righteousness. Romans 3-4 explicitly stated that God's righteousness comes through faith. The use of this passage from Leviticus is perplexing, especially when it is followed by Deuteronomy 30:11-14, a passage that Paul did not interpret as applying to the law but to Christ. Deuteronomy 30:11-14 states: Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that he may hear it and observe it?" No, the word is very near to you; it is in your mouth and in your heart for you to observe. Paul's insertion of Christ in the text of Romans shows that Paul felt free to use parts of this Hebrew text as a means of support for his argument concerning Christ and the ability to understand his message. From this citation, Paul moved to a statement of what constitutes faith: the confession with the mouth that "Jesus is Lord" and the belief in one's heart that "God raised him from the dead." It may appear that Paul was contrasting the law and faith. It is more probable that Paul simply wanted to complete the Abraham-Isaac-Jacob-Moses motif and did so in a hurried fashion. Fitzmeyer noted the difficulty of Paul's thoughts in this passage: "The problem is to understand his logic, if there is any." (13) Salvation for All Before examining Romans 11:26, it is important to note Paul's preceding words concerning the salvation of Israel. In Romans 10:18-21, Paul appealed to the Hebrew Bible to present his present understanding of the situation of the Jews and Gentiles. Paul quoted from Deuteronomy 32:21: "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry." He followed with a quote from Isaiah 65:1: "I have been found by those who did not seek me; I have shown myself to those who did not ask for me." Paul applied this verse to the Gentiles, then applied Isaiah 65:2 to Israel: "All day long I have held out my hands to a disobedient and contrary people." Paul's use of Second Isaiah pointed to a hope that goes well beyond any exclusive understanding of the covenant. As the Gentiles have responded to God through faith, the Jews have refused to do so. Paul has stated clearly his case for the inclusion of the Gentiles. Paul must now address both the present and the future. What will happen next? As Paul reflected on what will take place in the future, he again turned to the Hebrew Bible. Baptist Perspectives on Romans 11:26 Paul began with a question and answer in Romans 11:1: "Has God rejected his people? By no means!" Paul stated that a remnant existed that has been chosen by grace. Israel's stumbling had led to the inclusion of the Gentiles. Paul declared that his mission to the Gentiles also served the purpose of making his own people jealous so that they will respond out of that jealously and be saved. He then illustrated his point in 11:17-24 by using an analogy of an olive tree in which certain branches had been broken off and wild shoots had been grafted into the tree. Then, by pressing the analogy beyond what seems possible, Paul gave the reader an image of the original branches being grafted back onto the tree. F.F. Bruce, a conservative scholar whose work has influenced many Baptist scholars, noted that the analogy of the olive branch "snaps completely" when Paul suggested that the original branches that were cut off by God from the olive tree can be reattached by God. It is just such a miracle in the spiritual realm that Paul expected and announced in 11:26. According to Bruce, Paul saw himself as an agent of eschatological significance in that his mission to the Gentiles had created the jealousy in Israel that would eventually lead to their inclusion. Bruce saw the emphasis on mercy for both Jew and Gentile as the main point of Paul's disclosure. (14) In Romans 11:25-26, Paul declared a "mystery" to the reader: A hardening has come upon part of Israel, until the full number of the Gentiles has come in. And so all Israel will be saved; as it is written, "Out of Zion will come the Deliverer; he will banish ungodliness from Jacob." And this is my covenant with them, when I take away their sins. How should this mystery be solved? What did Paul mean when he declared that "all Israel shall be saved?" This article will examine the understanding of various Baptists as to what Paul meant in Romans 11:26. Millard Erickson Millard Erickson distinguished between the spiritual Israel and the literal Israel and based his understanding of the two in Romans 2:28-29. Paul made the distinction between those who are circumcised outwardly and those whose circumcision is inward. Israel's salvation, according to Erickson, will be like the salvation of the Gentiles. Israel, then, will be saved by entering the church. According to Erickson, "There is no statement anywhere in the New Testament that there is any other basis of salvation." For Erickson, the church is the new Israel and occupies the place in the new covenant that Israel occupied in the old covenant. (15) It is this spiritual Israel that receives the grace of God--an Israel that accepts the terms of the new covenant. George Beasley-Murray George Beasley-Murray noted that many have read Romans 11:26 as a "most favored nation clause in the new covenant." (16) He understood the emphasis to be not simply mercy for Israel, but mercy for all as stated in 11:32. This, according to Beasley-Murray, was a rebuttal of the idea that when all the nations turn to God, the nation through which they came to God will be absent. It is this idea of mercy for all that Paul addressed in the doxology in 11:33-36. In the end, it is God's mystery that Paul recited and not a deduction of his own. (17) Beasley-Murray stated that the church has withheld the blessing of salvation from Israel and instead replaced it with the "sword of the Gentiles" that has led to anti-Semitism through the centuries. (18) The focus, then, should be placed on Romans 11:32 in which God "has predestined 'all' to wrath and 'all' to mercy." (19) Does Beasley-Murray, then, believe Paul was making a universal claim of salvation for all? This is not to be taken as an assertion of unqualified universalism, in the technical, theological sense of the term, but is strictly to be related to the "universe of discourse" in these chapters. On the other hand, it clearly qualifies all that Paul has written in chapters 9-11 to this point, for it forms the conclusion to the entire discussion. (20) Both the elect and the nonelect function in salvation history. The nonelect's service to God results in the furtherance of God's mercy to the world. In return, these nonelect will find mercy. (21) Dale Moody In his book, The Hope of Glory, Dale Moody focused on Paul's words in Romans 9:6, "For not all Israelites truly belong to Israel." For Moody, the reference to the full inclusion of Israel in 11:12 and the full number of Gentiles in 11:25 must be understood in Paul's doctrine of election. This led Moody to believe that all the elect would come to Christ through the missionary activity of the church, both Jew and Gentile. Moody argued that Paul was no universalist but rather a missionary. (22) Moody reproduced this same argument in his later work The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation. The only change from his words in The Hope of Glory is that the passage in The Word of Truth contains a critique of C. H. Dodd's position. Moody noted that Dodd's realized eschatology insisted that "all Israel" refers to Israel as a historic nation. When historic Israel is then combined with the full number of Gentiles, then Paul's position, according to Dodd, is clearly that of a universalist. Moody noted that this view required a future eschatological outlook that is at odds with Dodd's realized eschatology. (23) Moody gave this passage a more complete treatment in the Broadman Bible Commentary on Romans. Moody made reference to universalism as an idea that existed as early as Origen in the third century, but again concluded that "all Israel" referred to a "collective conversion that does not include every individual Israelite." (24) His reflection on Romans 11:32 led Moody to clarify his position. Moody noted that both Gentiles and Jews may receive God's mercy. It does not mean, however, that all shall receive it. (25) Charles Talbert In his article, "Paul on the Covenant," Charles Talbert noted that the theme of Romans is the righteousness of God. Paul, then, wanted to connect the covenant of Abraham to the current situation in which he found himself. Talbert saw Paul as offering in the person of Abraham an example of faith for both Jew and Gentile. Israel's rejection of the idea of righteousness through faith as expressed in Romans 9:30-10:21 is unfortunate. Paul, however, showed that God's faithfulness went beyond Israel's rejection. In 11:1-13, Paul acknowledged that God does not reject Israel even after being rejected. Talbert noted, "When the full number of Gentiles has entered, then the whole of Israel will be included." (26) In a footnote, Talbert explained that he followed the view of Francois Refoule that Paul's phrase "all Israel" refers to "all pious Jews who, before the announcement of the gospel could be considered as constituting the remnant, that is, the Israel of the election. " (27) In his recently published commentary on Romans, Talbert gave four possibilities as to what "all Israel" means: (1) every Israelite or every living Jew; (2) the elect Jews who believed in Christ during the gospel era; (3) the church-Jews and Gentiles who follow Christ; and (4) corporate Israel in contrast to a remnant and in contrast to each individual Israelite. Talbert believes that "all Israel" referred to corporate Israel (option four). He noted that in several Jewish texts the reference to "all Israel" is followed by an explanation of individual Israelites who will be excluded from the age to come. (28) For Talbert, this salvation, which will occur in the future, is through God's righteousness as revealed in Jesus. He noted that Paul continually rejected Jewish legalism throughout the letter. For Talbert, it was inconceivable that Paul could have reinstated ethnicity, the Sinai covenant, and righteousness by the law. Israel, then, referred to those who come to believe in Christ by whatever means. For Talbert, "all Israel" is the counterpart of "the full number of Gentiles." (29) Conclusion Paul compared the mercy that Israel will receive to the mercy the Gentiles have just received. According to Paul, God's desire is to be merciful to all. The remnant of Israel in 11:5 has now become "all Israel" in 11:26. Is Paul referring to "ethnic Israel" or did the term represent an "Israel of faith?" Paul's expression here, pas Israe-I is a Hebraism for kol-Yis 'ra-'e-l, which occurs 148 times in the Hebrew Bible and always designates the Israel that is ethnic and historic. It appears to be used diachronically because of the eschatological sense of the future tense of the verb "shall be saved" (so-the-setai). The salvation of Israel, then, refers to "the remnant" in 11:5, "the chosen ones" in 11:7, and "the others" in 11:77. (30) Paul's final words in this section appear to carry the most force. His reminder of Israel's election by God seems to carry the argument, especially the reminder in 11:29 that "the gifts and the calling of God are irrevocable." Paul created a problem for his thesis concerning justification by faith, but he solved a greater problem by arguing that the present state of Israel is not permanent but rather a part of the salvation history of God. (31) Any attempt to find a logical solution to the issue of the salvation of Israel in Paul's letter to the Romans will fail. The "mystery" of which Paul spoke must remain a mystery. What is not a mystery is God's steadfast love that resounds throughout the Hebrew Bible. The cycle of sin, oppression, repentance, and deliverance found in Judges can also be found in the Psalms as well as the words of the Prophets. Is this not the same message that Paul was attempting to convey in his letter to the Romans? It seems, then, that Paul's final words are the most important in this passage: that all Israel shall be saved, and that God desires to be merciful to all. Whereas Paul's style of argumentation may be difficult to understand, God's covenant with Israel is not. Most Baptists get tangled in Paul's argument and neglect his conclusion. The strong Baptist position against universalism leads most Baptists to draw some type of conclusion from this passage that limits the salvation of Israel. Paul certainly provided opportunity to do so, and many Baptists, for whatever reason, take it. For any serious and substantive dialogue to occur between Jews and Baptists, the focus of the dialogue must be centered on Paul's ideas of "mercy" and "mystery." Is this possible? Some Baptists are currently involved in this type of dialogue. They have set aside the issue of conversion to understand more clearly the Jewish idea of covenant as expressed in Hebrew Scriptures. Such dialogue is needed now more than ever. It is only fitting to give the last word to Paul: 0 the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! "For who has known the mind of the Lord? Or who has been his counselor?.... Or who has given a gift to him, to receive a gift in return?" For from him and through him and to him are all things. To him be the glory forever. Amen (Rom. 11:33-36). (1.) For a discussion of authorship and date, see James D. G. Dunn, Romans, in Word Biblical Commentary, 38a (Dallas: Word Publishers, 1988), xxxix-xliv. (2.) Joseph Fitzmeyer, Romans, in The Anchor Bible, 33 (New York: Doubleday, 1993), 74. (3.) Paul Achtemeier, Romans, in Interpretation (Louisville: John Knox Press, 1985), 7-15. (4.) See E. Earle Ellis, Paul's Use of the Old Testament (Grand Rapids: Eerdmans Publishing Company, 1957), 150-51. (5.) See Jeffrey Siker, Disinheriting the Jews: Abraham in Early Christian Controversy (Westminster/John Knox Press, 1991), 14.(6.) Dunn, 195. (7.) William Baird, "Abraham in the New Testament," Interpretation 42 (1988), 375-76. (8.) E. Earle Ellis, The Old Testament in Early Christianity (Tubingen: J. C. B. Mohr, 1991), 87. This is the second of seven exegetical rules expounded by Hillel. (9.) All Scripture references are from the New Revised Standard Version. Used by permission. (10.) E. P. Sanders, Paul, the Law, and the Jewish People (Minneapolis: Fortress Press, 1983), 35-37. (11.) Richard Longenecker, "The 'Faith of Abraham' Theme in Paul, James, and Hebrews: A Study in the Circumstantial Nature of New Testament Teaching," Journal of the Evangelical Theological Society, 20 (1977): 205. (12.) C. K. Barrett, A Commentary on the Epistle to the Romans (New York: Harper and Brothers, 1957), 180. (13.) Fitzmeyer, 588. (14.) F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans, 1977), 333-36. (15.) Millard Erickson, Christian Theology (Grand Rapids: Baker Books, 1988), 1053. (16.) George Beasley-Murray, "The Righteousness of God in the History of Israel and the Nations: Romans 9-11," Review and Expositor 73 (Fall, 1976): 436. (17.) Ibid., 445-46. (18.) Ibid., 447. (19.) Ibid., 448. (20.) Ibid., 450. (21.) Ibid. (22.) Dale Moody, The Hope of Glory (Grand Rapids: William B. Eerdmans, 1964), 167-68. (23.) Dale Moody, The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation (Grand Rapids: William B. Eerdmans, 1981), 537-38. (24.) Dale Moody, Romans, vol. 10 of The Broadman Bible Commentary (Nashville: Broadman Press, 1970), 245. (25.) Ibid., 246. The italics are Moody's. (26.) Charles Talbert, "Paul on the Covenant," Review and Expositor 84 (1987): 302-03. (27.) Ibid., 311. (28.) Charles Talbert, "Romans," Smyth and Helwys Bible Commentary (Macon, Ga.: Smyth and Helwys Publishing, 2002), 263-65. (29.) Ibid., 266-67. (30.) Fitzmeyer, 623. Dodd noted Paul's inconsistent argument is difficult to understand but is swayed by 11:29 where Paul stated "the gifts and the calling of God are irrevocable." (31.) Fitzmeyer, 626. Toby Ziglar is assistant professor of religion, Carson-Newman College, Jefferson City, Tennessee. COPYRIGHT 2003 Baptist History and Heritage Society No portion of this article can be reproduced without the express written permission from the copyright holder. Copyright 2003, Gale Group. All rights reserved. Gale Group is a Thomson Corporation Company. 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32,790,364 articles and books Periodicals Literature Messianic Jewish Curriculum Search Keyword Title Author Search results for Messianic Jewish Curriculum Go to page     The Arabian Nights by Lang, Andrew Go to page     The Innocents Abroad by Twain, Mark Go to page     Barnaby Rudge - A Tale Of The Riots Of 'Eighty by Dickens, Charles Go to page     Moon and Sixpence by Maugham, W. Somerset Go to page     Of Human Bondage by Maugham, W. Somerset Go to page     Ivanhoe by Scott, Sir Walter Go to page     An Unsocial Socialist by Shaw, George Bernard Go to page     The Outlaw of Torn by Burroughs, Edgar Rice Go to page     A Voyage to Abyssinia by Lobo, Father Go to page     War and Peace by Tolstoy, Leo Go to page     A Millionaire of Yesterday by Oppenheim, E. Phillips Go to page     Our Mutual Friend by Dickens, Charles Go to page     Notes from the Underground by Dostoyevsky, Fyodor Go to page     The Iron Heel by London, Jack Go to page     Great Expectations by Dickens, Charles Go to page     The Merchant of Venice by Shakespeare, William Go to page     Sylvie and Bruno by Carroll, Lewis Go to page     Burning Daylight by London, Jack Go to page     I Say No by Collins, Wilkie Go to page     The Republic by Plato Go to page     Under Western Eyes by Conrad, Joseph Go to page     The Man Upstairs and Other Stories by Wodehouse, Pelham Grenville Go to page     A History of English Literature by Fletcher, Robert Huntington Go to page     Vanity Fair by Thackeray, William Makepeace Go to page     The Last of The Mohicans by Cooper, James Fenimore The Free Library > Literature > Search Results Publications by Name Publications by Date Authors Literature A-D E-O P-T U-Z before 1995 1995-1999 2000-2004 2005-2009 2010- A B C D E F G H I J K L M N O P Q R S T U V W X Y Z A B C D E F G H I J K L M N O P Q R S T U V W X Y Z Terms of use | Privacy policy | Copyright © 2018 Farlex, Inc. | Feedback | For webmasters  

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The World Messianic Bible has also been called the Hebrew Names Version (HNV) and the World English Bible: Messianic Edition (WEB:ME). It is an English translation of the Christian Holy Bible conceived for Messianic Jews.

This beautifully written Bible was created from the World English Bible mostly by changing Hebrew forms of names for Greek forms.  Many names were replaced in their Hebrew form, such as God instead of "Yahweh" or “immerse” instead of “Baptize”.

The World Messianic Bible connects readers with the Jewishness of the Messiah. It contains the revelation of the Messiah, who came to save people from destruction. The Messiah shows the Father's love through his complete willingness of the Torah and the accomplishment of the prophetic writings.
 
The WMB follows the traditional Hebrew Bible order. The Jewish divisions of the Bible are:

Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings,  Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, 1 Chronicles, 2 Chronicles.

New Testament:  Matthew, Mark, Luke, John, Acts, Romans, Corinthians 1 and 2, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

Poniter on Witnessing to Jews

About Make My Gift Search… Jewish Resources | Learn | Witnessing Tools Pointers on Witnessing to Jews Download a printable PDF version. Introduction If you’re reading this page, you’re probably interested in sharing your faith in Yeshua (Jesus) with Jewish people! Maybe you have a Jewish neighbor…or friend, or classmate, or even a Jewish relative. Or maybe you just want to be prepared for the next time you meet a Jewish person. Here are some things you should know that will help you be a more effective witness. Basics Everybody needs to hear the gospel. And God’s chosen people (the Jews) are certainly no exception. Yeshua came in fulfillment of the writings of Jewish prophets who were writing to Jewish people. So, if Jews don’t need Jesus, no one does! Yes, Jews and Gentiles both need salvation in Jesus and you don’t have to be Jewish to have an effective witness to Jewish people. Jewish Identity and Belief Virtually all Jews are proud of their identity as Jews, but this does not in itself make a statement about what they believe about God. Even religious Jews may have varying beliefs about God. It is more important to find out what your friend believes about God and the Bible than to find out what kind of synagogue they attend. For many Jews, their Jewish identity is more cultural than it is religious. But this doesn’t mean that their Jewishness is unimportant to them. Most Jews also think that the opposite of Jewish is Christian and so for them to consider Jesus is problematic because it means considering losing their Jewish identity. Therefore in witnessing to Jewish people about Jesus it is important to stress that they do not need to give up their identity as Jews in order to embrace Jesus as Messiah. Myths and Facts There are several popular myths which keep people from sharing with their Jewish friends. Some of them include: Myth: All Jews are well versed in the Old Testament. Fact: Most Jews have a strong cultural identity with a very limited knowledge of the Scriptures. Myth: I can just invite my Jewish friend to my church. Fact: Many Jewish people might be hesitant to attend church. There is no substitute for you personally sharing your faith. Myth: I may not be able to answer their questions. Fact: That’s true. But it does not change the truth of the gospel. Tell your friend you are happy to research the information. This gives you an opportunity to have further witnessing opportunities too. Myth: I need to wait for the Holy Spirit’s leading. I don’t want to lose my friendship. Fact: God has already told us we are to be his witnesses. (Mt.28:19-20) If you are friendly and forthright you will gain your friends respect for genuinely caring even if they don’t agree to discuss the matter at length. Myth: I will let my life be a story and wait until they ask me about Jesus. Fact: That will likely be a long wait. Most Jewish people feel that religion is a private matter and might be uncomfortable asking. Besides, the great commission commands us to go tell! Practical Tips When witnessing to a Jewish person, remember: Make friends. Demonstrate that you really care about the person. Affirm the fact that you know they are Jewish and that you appreciate their Jewishness. Let your friendship serve as the foundation for your witness to them. Be up front. Declare yourself a follower of Jesus right away. You do not want to appear deceptive or coercive. Be yourself. Ask questions. Everyone likes to be asked their opinion. This can be a good way to steer the conversation towards spiritual matters. Questions about Israel, an upcoming Jewish holiday or even a Bible question from the Old Testament are a good place to start. Give a personal story. The reality of God in your life is a powerful witness. Many Jewish people think that you were born a Christian in the same way that they were born Jewish. Hearing how you became a follower of Jesus, how God answers your prayers can provoke your Jewish friend to jealousy. (Rom.11:11) Use Scripture. Don’t be afraid to answer questions with a verse from the Bible. Encourage your Jewish friend to read the New Testament. Most Jewish people have never read the New Testament and most Jews who have come to faith in Christ came as a result of reading the New Testament. After all, it is a very Jewish book! Be prayerfully persistent. Don’t be put off if you receive a negative reaction at first. In Fact, you should expect it. Keep looking for opportunities. Keep praying. Seek to introduce your friend to a Jewish believer or to one of us in Jews for Jesus. Lend books or other evangelistic literature. Ask for a decision and follow up. Don’t think that your Jewish friend will automatically understand they need to pray to receive Christ. If they are a willing listener then you should ask if they are willing to receive what you have said for themselves. Be diligent to follow up any decision. Contact Jews for Jesus for help with the new Jewish believer. Important Messianic Passages Topic Old Testament New Testament Messiah to be the seed of the Woman Genesis 3:15 Galatians 4:4 Messiah to be the seed of Abraham Genesis 12:3; 18:18 Luke 3:23,34 Matthew 1:1-2 Acts 3:25 Galatians 3:16 Messiah to be of the tribe of Judah Genesis 49:10 Luke 3:33 Matthew 1:1-2 Messiah to be of the seed of Jacob Numbers 24:17, 19 Matthew 1:1-2 Luke 3:34 Messiah to be of the seed of David Psalm 132:11 Jeremiah 23:5; 33:15 Isaiah 11:10 Matthew 1:6 Luke 1:32-33 Acts 2:29-30 Romans 1:3 Messiah to be a prophet like Moses Deut. 18:15, 19 Matthew 21:11 John 6:14 John 1:45 Acts 3:22-23 Messiah to be the Son of God Psalm 2:7 Proverbs 30:4 Luke 1:32 Matthew 3:17 Messiah to be raised from the dead Psalm 16:10 Acts 13:35-37 Messiah to experience crucifixion Psalm 22:1-31 Psalm 69:21 Matthew 27:34-50 John 19:28-30 Messiah to be betrayed by a friend Psalm 41:9 John 13:18, 21 Messiah to ascend to heaven Psalm 68:18 Luke 24:51 Acts 1:9 Homage and tribute paid to Messiah by great kings Psalm 72:10-11 Matthew 2:1-11 Messiah to be a priest like Melchizedek Psalm 110:4 Hebrews 5:5-6 Messiah to be at the right hand of God Psalm 110:1 Matthew 26:64 Hebrews 1:3 Messiah, the stone which the builders rejected, to become the head cornerstone Psalm 118:22-23 Isaiah 8:14-15 Isaiah 28:16 Matthew 21:42-43 Acts 4:11 Romans 9:32-33 Ephesians 2:20 1 Peter 2:6-8 Messiah to be born of a virgin Isaiah Isaiah 7:14 Matthew 1:18-25 Luke 1:26-35 Galilee to be the first area of Messiah’s ministry Isaiah 9:1-8 Matthew 4:12-16 Messiah will be meek and mild Isaiah 42:2-3 Isaiah 53:7 Matthew 12:18-20 Matthew 26:62-63 Messiah will minister to the Gentiles Isaiah 42:1 Isaiah 49:1-8 Matthew 12:21 Messiah will be smitten Isaiah 50:6 Matthew 26:67 Matthew 27:26, 30 Messiah to suffer, die and rise again Isaiah 52:13-53:12 The four gospels The new and everlasting Covenant Isaiah 55:3-4 Jeremiah 31:31-33 Matthew 26:28 Mark 14:24 Luke 22:20 Hebrews 8:6-13 Messiah as the right arm of God Isaiah 59:16 Isaiah 53:1 John 12:38 Messiah as intercessor Isaiah 59:16 Hebrews 9:15 Twofold mission of the Messiah Isaiah 61:1-11 Luke 4:16-21 Messiah will perform miracles Isaiah 35:5-6 John 11:47 Matthew 11:3-6 Messiah is called “The Lord” Jeremiah 23:5-6 Acts 2:36 The time of Messiah’s coming prophesied Daniel 9:24-26 Galatians 4:4 Ephesians 1:10 Bethlehem to be the place of Messiah’s birth Micah 5:2 Matthew 2:1 Luke 2:4-6 Messiah will enter the Temple with authority Malachi 3:1 Matthew 21:12 Messiah will enter Jerusalem on a donkey Zechariah 9:9 Matthew 21:1-10 Messiah will be pierced Zechariah 12:10 Psalm 22:16 John 19:34, 37 Messiah to be forsaken by his disciples Zechariah 13:7 Matthew 26:31, 56 The coming of the Holy Spirit in the days of the Messiah Joel 2:28-29 Acts 2:16-18 Opposition of the nations; Messiah’s final victory over death Psalm 2:2 Isaiah 25:8 Revelation 19:19 1 Corinthians 15:54 Revelation 7:17; 21:4 The glorious Messiah; Messiah as King Isaiah 63:1 Psalm 2:6-9 Revelation 19:11-16 Revelation 19:15-16 Submission of all nations to Messiah’s rule Isaiah 2:4 Micah 4:1-4 Revelation 12:5 The Gentiles shall seek the Messiah of Israel Isaiah 11:10 Romans 11:25 JEWISH RESOURCES PRESS SUBSCRIBE STORE MAKE MY GIFT Jews for Jesus 60 Haight Street, San Francisco, CA 94102 Contact Phone: 415-864-2600 Email: jfj@jewsforjesus.org Privacy Copyright © 2018

Jewish-Christian Relations2

ONE FOR ISRAEL | Bible College Jewish – Christian Relations By Icb-Israel on January 7, 2018 REGISTER ONLINE Online Course Jewish – Christian Relations This course will survey the history of the Jewish people and Judaism in comparison with the history of Christianity. Instead of seeing Jesus and Judaism through the lens of later history, we will study them both in their original historical context. Judaism and Christianity each have their own set of values, rules and approaches to God. Specifically, they each have a different understanding of the concept of Messiah. These issues have been debated throughout the centuries, but the modern discussion has added a new perspective. The recognition of the Jewish identity of Jesus has influenced both Jewish and Christian scholarship, leading to a new chapter in the debate. Free Sample Lecture About the Course The history of the Jewish people goes all the way back to Abraham, but after the destruction of the Temple in the year 70 CE, something new emerged. With no temple to offer sacrifices, along with the growing movement of Jesus followers presenting an increasing challenge, Judaism had to reinvent itself. Both Rabbinic Judaism and Christianity have their roots in Second Temple Judaism, but evolved in reaction to one another, to some extent even defining themselves by their differences. By the Middle Ages, they had become two entirely separate groups that seemed to have nothing in common. It is a fascinating, but often sad history. Over time almost all connection between Judaism and Christianity was lost. Only in relatively recent years has there been an understanding of the commonalities between the two, and the importance of understanding each group in its original context. During the course we will also focus on the Jewish roots of Jesus. Instead of seeing Jesus and Judaism through the lens of later history, we will study them both in their original historical context. Course Objectives This course is designed to enable students to achieve the following objectives: The student will recognize and evaluate the historical events and theological beliefs that have caused controversy between Christians and Jewish people. The student will integrate and decipher the modern schism between the two groups based on historical analysis. The student will appreciate God’s promises and faithfulness in spite of humanity’s sin. Course Syllabus: Lesson 1 – Who are the Jewish people? Lesson 2 – Replacing Replacement Theology Lesson 3 – The New Testament and anti-Jewishness Lesson 4 – The origins of Rabbinic Judaism Lesson 5 – The early Church and the Jews Lesson 6 – The Middle Ages, Part 1 Lesson 7 – Middle Ages, Part 2 Lesson 8 – The Spanish Inquisition and beyond Lesson 9 – The Protestant Reformation Lesson 10 – Enlightenment and Jewish believers in Jesus Lesson 11 – The Holocaust Lesson 12 – After Auschwitz Lesson 13 – Theological Issues Lesson 14 – Modern Israel Instructor: Dr. David Mishkin Dr. David Mishkin has a PhD in Biblical and Religious Studies, with a focus on Jewish – Christian Relations. David serves on the faculty of Israel College of the Bible in Netanya, Israel, and has published several scholarly articles and books, including “The Wisdom of Alfred Edersheim”and “Rabbi and Redeemer: Discovering Yeshua in the Gospel of John.” Course at a Glance 90 hours of study in total 3-5 hours of study per week Language: English Course Format For Personal Enrichment The student is guided through the teaching videos and reading material, and encouraged to take the short quiz at the end of each section in order to reinforce the information. The reading assignments are optional. Students are welcome to complete additional written assignments, but they will not be graded on them. For Academic Credit This course is eligible for 3 academic credits. In order to pass the course successfully, the student is required to submit all coursework within six months from the day of registration, and obtain a final grade not lower than 60. Course grades are based on quizzes, a mid-term exam, and the final paper. The course consists of 14 lessons that contain lecture videos and homework reading assignments. This is a Self-Paced Online Course. The student is required to complete the course within six months from the day of registration, but is free to do so at his/her own pace and may review video lectures at any time during the course. At the end of each lesson there is a short multiple-choice quiz to help reinforce the material studied. Required Textbooks Participants need to purchase: Kessler, Edward, An Introduction to Jewish-Christian Relations, Cambridge University Press, 2010 Vlach, Michael, Has the Church Replaced Israel?, B&H Publishing, 2010 Luther, Martin, On the Jews and their Lies (no need to purchase – provided in PDF format via itsLearning) Aside from the three books above, all additional reading material will be available free online. No prerequisites required – all are welcome! Course Fees For Personal Enrichment – $249 USD For Academic Credit at a B.A. Level – $900 USD For Academic Credit at a M.A. Level – $1,090 USD *These fees do not include required textbooks **Payment is non-refundable REGISTER ONLINE Study Online Share Related Posts The Dead Sea Scrolls & the New Testament The Historical Jesus of the New Testament Biblical Geography The Jewish Roots of the Christian Faith Basic Certificate in the Jewish Roots of the Christian Faith Home Study in Israel Study Online Israel Study Tours View Desktop Version Powered by BetterAMP

The Jewish roots of the Christian Faith

HomeStudy Online VIDEOSTUDY ONLINE The Jewish Roots Of The Christian Faith The Jewish Roots of the Christian Faith 2,372 Share REGISTER ONLINE Online Course The Jewish Roots of the Christian Faith This course will consider the importance of Jesus’ Jewish identity, and examine the New Testament in light of the Old Testament background. We will look into the Jewish world of Jesus and His followers, and the subsequent development of Christianity. About the Course The aim of this course is to enable the student to better understand Jesus’ life in its Jewish context, and to correct some of the misunderstandings about him and his world in order to have an accurate basis for our theology and understanding of history. This course will introduce participants to the Jewish background of the New Testament: the geography of Israel, the Jewish customs and feasts, the people groups, cultures, literature and institutions at the time of Jesus and His followers. We will also focus on God’s plan for atonement, His covenants with Israel, Messianic Prophecy, and the historical and theological origins of the split between Judaism and Christianity. At the end of the course we will examine what the New Testament says about God’s promises to the Jewish people and land of Israel. Free Sample Lecture Course Syllabus: Lesson 1 – God’s Plan for the Jewish People Lesson 2 – God’s Plan for the Nations Lesson 3 – Messianic Prophecy Lesson 4 – The Feasts of Israel Lesson 5 – Tabernacle and Temple Lesson 6 – The Jewish World of Jesus Lesson 7 – The Jewish Life of Jesus Lesson 8 – The Jewish Land of Jesus Lesson 9 – The Jewish Teachings of Jesus Lesson 10 – The Jewish Disciples Lesson 11 – The Jewish Paul Lesson 12 – The Jewish New Testament Lesson 13 – The Jewish Message of the New Testament: Resurrection Lesson 14 – The Parting of the Ways Instructor: Dr. David Mishkin Dr. David Mishkin has a PhD in Biblical and Religious Studies, with a focus on Jewish Christian Relations. David serves on the faculty of Israel College of the Bible in Netanya, Israel, and has published several scholarly articles and books, including “The Wisdom of Alfred Edersheim”and “Rabbi and Redeemer: Discovering Yeshua in the Gospel of John.” Course at a Glance 90 hours of study in total 3-5 hours of study per week Language: English Course Format For Personal Enrichment The student is guided through the teaching videos and reading material, and encouraged to take the short quiz at the end of each section to reinforce the information. The reading assignments are optional. Students are welcome to complete additional written assignments, but they will not be graded on them. For Academic Credit This course is eligible for 3 academic credits. In order to pass the course successfully, the student is required to submit all coursework within six months from the day of registration, and obtain a final grade not lower than 60. Course grades are based on quizzes, a mid-term exam, and the final paper. The course consists of 14 lessons that contain lecture videos and homework reading assignments. This is a Self-Paced Online Course. The student is required to complete the course within six months from the day of registration, but is free to do so at his/her own pace and may review video lectures at any time during the course. At the end of each lesson there is a short multiple-choice quiz to help reinforce the material studied. Required Textbooks Participants need to purchase: Michael L. Brown, The Real Kosher Jesus , Frontline, 2012. (New approx. 15$) Craig Keener, The Historical Jesus of the Gospels, Eerdmans, 2009. (New approx. 38$) Oscar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity, IVP Academic, 2008. (New approx. 20$) Aside from the three books above, all additional reading material will be available free online. No prerequisites required – all are welcome! Course Fees For Personal Enrichment – $249 USD For Academic Credit at a B.A. Level – $900 USD For Academic Credit at a M.A. Level – $1,090 USD *These fees do not include required textbooks **Payment is non-refundable REGISTER ONLINE 2,372 Share FacebookTwitter Home Study In Israel Study Online Israel Study Tours © 2018 - All Rights Reserved. Israel College of the Bible - By ONE FOR ISRAEL Ministry

Jewish-Christian Relations

HomeStudy Online VIDEOSTUDY ONLINE Jewish – Christian Relations Jewish-Christian Relations 2,131 Share REGISTER ONLINE Online Course Jewish – Christian Relations This course will survey the history of the Jewish people and Judaism in comparison with the history of Christianity. Instead of seeing Jesus and Judaism through the lens of later history, we will study them both in their original historical context. Judaism and Christianity each have their own set of values, rules and approaches to God. Specifically, they each have a different understanding of the concept of Messiah. These issues have been debated throughout the centuries, but the modern discussion has added a new perspective. The recognition of the Jewish identity of Jesus has influenced both Jewish and Christian scholarship, leading to a new chapter in the debate. Free Sample Lecture About the Course The history of the Jewish people goes all the way back to Abraham, but after the destruction of the Temple in the year 70 CE, something new emerged. With no temple to offer sacrifices, along with the growing movement of Jesus followers presenting an increasing challenge, Judaism had to reinvent itself. Both Rabbinic Judaism and Christianity have their roots in Second Temple Judaism, but evolved in reaction to one another, to some extent even defining themselves by their differences. By the Middle Ages, they had become two entirely separate groups that seemed to have nothing in common. It is a fascinating, but often sad history. Over time almost all connection between Judaism and Christianity was lost. Only in relatively recent years has there been an understanding of the commonalities between the two, and the importance of understanding each group in its original context. During the course we will also focus on the Jewish roots of Jesus. Instead of seeing Jesus and Judaism through the lens of later history, we will study them both in their original historical context. Course Objectives This course is designed to enable students to achieve the following objectives: The student will recognize and evaluate the historical events and theological beliefs that have caused controversy between Christians and Jewish people. The student will integrate and decipher the modern schism between the two groups based on historical analysis. The student will appreciate God’s promises and faithfulness in spite of humanity’s sin. Course Syllabus: Lesson 1 – Who are the Jewish people? Lesson 2 – Replacing Replacement Theology Lesson 3 – The New Testament and anti-Jewishness Lesson 4 – The origins of Rabbinic Judaism Lesson 5 – The early Church and the Jews Lesson 6 – The Middle Ages, Part 1 Lesson 7 – Middle Ages, Part 2 Lesson 8 – The Spanish Inquisition and beyond Lesson 9 – The Protestant Reformation Lesson 10 – Enlightenment and Jewish believers in Jesus Lesson 11 – The Holocaust Lesson 12 – After Auschwitz Lesson 13 – Theological Issues Lesson 14 – Modern Israel Instructor: Dr. David Mishkin Dr. David Mishkin has a PhD in Biblical and Religious Studies, with a focus on Jewish – Christian Relations. David serves on the faculty of Israel College of the Bible in Netanya, Israel, and has published several scholarly articles and books, including “The Wisdom of Alfred Edersheim”and “Rabbi and Redeemer: Discovering Yeshua in the Gospel of John.” Course at a Glance 90 hours of study in total 3-5 hours of study per week Language: English Course Format For Personal Enrichment The student is guided through the teaching videos and reading material, and encouraged to take the short quiz at the end of each section in order to reinforce the information. The reading assignments are optional. Students are welcome to complete additional written assignments, but they will not be graded on them. For Academic Credit This course is eligible for 3 academic credits. In order to pass the course successfully, the student is required to submit all coursework within six months from the day of registration, and obtain a final grade not lower than 60. Course grades are based on quizzes, a mid-term exam, and the final paper. The course consists of 14 lessons that contain lecture videos and homework reading assignments. This is a Self-Paced Online Course. The student is required to complete the course within six months from the day of registration, but is free to do so at his/her own pace and may review video lectures at any time during the course. At the end of each lesson there is a short multiple-choice quiz to help reinforce the material studied. Required Textbooks Participants need to purchase: Kessler, Edward, An Introduction to Jewish-Christian Relations, Cambridge University Press, 2010 Vlach, Michael, Has the Church Replaced Israel?, B&H Publishing, 2010 Luther, Martin, On the Jews and their Lies (no need to purchase – provided in PDF format via itsLearning) Aside from the three books above, all additional reading material will be available free online. No prerequisites required – all are welcome! Course Fees For Personal Enrichment – $249 USD For Academic Credit at a B.A. Level – $900 USD For Academic Credit at a M.A. Level – $1,090 USD *These fees do not include required textbooks **Payment is non-refundable REGISTER ONLINE 2,131 Share FacebookTwitter Home Study In Israel Study Online Israel Study Tours © 2018 - All Rights Reserved. Israel College of the Bible - By ONE FOR ISRAEL Ministry