THE 1ST CENTURY MESSIANIC COMMUNITY

“You will receive power when the Ruach HaKodesh comes upon you.
You will be my witnesses both in Yerushalayim and in all Y’hudah
and Shomron, indeed to the ends of the earth!”

(Acts 1:8)

Acts 1:8 was the task he [Yeshua] set before his eleven foundational Talmidim (disciples) as he was about to ascend for the last time. None of the eleven realised at that stage that he was departing for a period that would extend well beyond their own lifespan. They had become used to him coming and going to and from heaven on a regular basis during the forty-days between his first ascension to his Father on the day of Bikkurim (Firstfruits) and his final ascension.

The Founding of the Messianic Community

Just ten-days after Yeshua’s final ascension into heaven, he brought the Messianic Community into existence as recorded in Acts Chapter 2. Beginning in verse 5, we find there were Jews in Yerushalayim (Jerusalem) from every corner of the Roman Empire. They were gathered for the observance of Shavuot (weeks) in accordance with command of D’varim (Deuteronomy) 16:16. All were gathered in the inner court of the Temple for the offering of the firstfruits of the wheat harvest, when suddenly there came a sound from the sky like a roaring wind and there appeared what looked like tongues of fire. As the men of Isra’el watched they were awe struck that the fire came to rest on the emissaries of Yeshua who began speaking in the various languages of all those gathered from foreign lands. The people were confused because they were hearing men from the Galil speaking foreign languages? How could that be? In verses 22-23 Kefa (Peter) spoke out about the works of Yeshua, by saying:-

“Men of Isra’el! Listen to this! Yeshua from Natzeret was a man demonstrated to you to have been from God by the powerful works, miracles, and signs that God performed through him in your presence. You yourselves know this. This man was arrested in accordance with God’s predetermined plan and foreknowledge; and, through the agency of persons not bound by the Torah, you nailed him up on a stake and killed him!

He addressed them as “you” because many of them had remained in Yerushalayim since the festival of Pesach / Matzah (Passover) / (unleavened bread). It was during that festival that Yeshua was arrested and executed by the Romans at the behest of the Judean crowd. Kefa told them that they had demanded Yeshua should be executed, but now he was every much alive. In verses 24-32 Kefa continued showing them through the words of Psalm 16:8–11, how he had been raised from death to eternal life:-

“God has raised him up and freed him from the suffering of death; it was impossible that death could keep its hold on him. For David says this about him: ‘I saw ADONAI always before me, for he is at my right hand, so that I will not be shaken. For this reason, my heart was glad; and my tongue rejoiced; and now my body too will live on in the certain hope  that you will not abandon me to Sh’ol or let your Holy One see decay. You have made known to me the ways of life; you will fill me with joy by your presence.’  “Brothers, I know I can say to you frankly that the patriarch David died and was buried — his tomb is with us to this day. Therefore, since he was a prophet and knew that God had sworn an oath to him that one of his descendants would sit on his throne, he was speaking in advance about the resurrection of the Messiah, that it was he who was not abandoned in Sh’ol and whose flesh did not see decay. God raised up this Yeshua! And we are all witnesses of it!

Through those words Kefa showed the crowd that the one who had been put to death at the behest of the Judeans (1st century rulers of Judea) was the one David had spoken about many centuries earlier. Many accepted, while others began to ridicule because they could not abide the idea that someone who had died could now be alive again. Such a thing had never occurred before. But Kefa continued by again drawing on the words of David, where in verses 33-36, he [Kefa] revealed the truth about the ascension of Yeshua by saying:-  “Moreover, he has been exalted to the right hand of God; has received from the Father what he promised, namely, the Ruach HaKodesh; and has poured out this gift, which you are both seeing and hearing. For David did not ascend into heaven. But he says, ‘ADONAI said to my Lord, “Sit at my right hand until I make your enemies a footstool for your feet.”’ Therefore, let the whole house of Isra’el know beyond doubt that God has made him both Lord and Messiah — this Yeshua, whom you executed on a stake!” 

​They were visibly perplexed by what they were seeing and hearing and became uncertain as to how to respond. Realising their plight Kefa continued in verses 37-40:-

On hearing this, they were stung in their hearts; and they said to Kefa and the other emissaries, “Brothers, what should we do?” Kefa answered them, “Turn from sin, return to God, and each of you be immersed on the authority of Yeshua the Messiah into forgiveness of your sins, and you will receive the gift of the Ruach HaKodesh! For the promise is for you, for your children, and for those far away — as many as ADONAI our God may call!” He pressed his case with many other arguments and kept pleading with them, “Save yourselves from this perverse generation!”

Kefa continued reinforcing his argument from Yo’el (Joel) 3:1-4:-  “After this, I will pour out my Spirit on all humanity. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions; and also on male and female slaves in those days I will pour out my Spirit. I will show wonders in the sky and on earth -- blood, fire and columns of smoke. The sun will be turned into darkness and the moon into blood before the coming of the great and terrible Day of ADONAI.”

The crowd understood that Kefa was quoting directly from the prophet Yo’el and realising Kefa was speaking from one of their own prophets they accepted the words as having been sent by God. Their response is recorded in Acts 2:41-47:-  So those who accepted what he said were immersed, and there were added to the group that day about three thousand people. They continued faithfully in the teaching of the emissaries, in fellowship, in breaking bread and in the prayers. Everyone was filled with awe, and many miracles and signs took place through the emissaries. All those trusting in Yeshua stayed together and had everything in common; in fact, they sold their property and possessions and distributed the proceeds to all who were in need. Continuing faithfully and with singleness of purpose to meet in the Temple courts daily, and breaking bread in their several homes, they shared their food in joy and simplicity of heart, praising God and having the respect of all the people. And day after day the Master kept adding to them those who were being saved.
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Three thousand were added to the Messianic Community that day all of whom were Jews from the far-flung corners of the Roman Empire. There was not a Gentile in sight at that stage, because only Jews were permitted into the inner court of the Temple. It was the practice for many Jews from the diaspora to stay on in Yerushalayim between Pesach and Shavuot, because both Mo’adim (appointed times) were mandated in Scripture as being occasions when all the men of Isra’el had to go to Yerushalayim. As verse 45 says, they sold properties and possessions pouring the money into the common Messianic Community purse.

The Community Expanded

Over the next forty-years the Messianic Community developed in many parts of the Diaspora. But it was not an easy and straightforward development. It took many twists and turns, with many events being recorded through the remaining chapters of Acts.
 
Starting in chapter 3 we see Kefa and Yochanan (John) continued teaching in the Temple Courts after the outpouring of the Ruach. They performed miraculous healings on people such as the forty-year-old cripple whom Kefa told in the name of Yeshua, “get up and walk.” They continued to speak boldly about Yeshua and praised God for the powers they had received through the Ruach HaKodesh.
 
Their actions resulted in their being arrested and imprisoned. In chapter 4 they were brought before the Sanhedrin but fearing the crowds and being amazed at the miracles they were performing; the judges had no option but to release Kefa and Yochanan warning them to desist from speaking about Yeshua in public places.

Chapter 4 concludes with the following words:-  32-37 The many believers were one in heart and soul, and no one claimed any of his possessions for himself, but everyone shared everything he had. With great power the emissaries continued testifying to the resurrection of the Lord Yeshua, and they were all held in high regard. No one among them was poor since those who owned lands or houses sold them and turned over the proceeds to the emissaries to distribute to each according to his need. Thus Yosef, whom the emissaries called Bar-Nabba (which means “the Exhorter”), a Levi and a native of Cyprus, sold a field which belonged to him and brought the money to the emissaries.

However, not all new converts were generous toward the Community as Acts 5:1-11 reveals there were some hidden agendas. Hananyah and his wife Shappirah, having sold their property, gave a portion of the proceeds to the Community, but lied saying the amount they had given was the full amount they received from the sale. The fact that they gave only part of the proceeds was not the problem but rather that they had implied that their gift was the whole amount. Their lie cost them their lives, which became a hard lesson for the fledging Community.

Meanwhile, the emissaries continued performing many signs and miracles meeting daily in Shlomo’s Colonnade at the Temple, with the crowds bringing their sick and those afflicted with unclean spirits to be healed and delivered by the emissaries. Again, some of the emissaries were arrested and imprisoned, but overnight the Ruach opened the prison doors and next day they returned to teaching in the Colonnade. Fearing the crowds, the Temple guards quietly took the emissaries aside without force and brought them again before the Sanhedrin. When challenged about their continued behaviour in the public places, they responded by offering the following defence saying:-  “We must obey God, not men. The God of our fathers raised up Yeshua, whereas you men killed him by having him hanged on a stake. God has exalted this man at his right hand as Ruler and Saviour, in order to enable Isra’el to do t’shuvah [repentance] and have her sins forgiven. We are witnesses to these things; so is the Ruach HaKodesh, whom God has given to those who obey him.”

In response the Sanhedrin decided they should be put to death. But Gamali’el the Nasi (president) of the Sanhedrin stood up and challenged the decision by saying in verses 34-39:-  But one of the members of the Sanhedrin rose to his feet, a Parush named Gamali’el, a teacher of the Torah highly respected by all the people. He ordered the men put outside for a little while  and then addressed the court: “Men of Isra’el, take care what you do to these people. Some time ago, there was a rebellion under Todah, who claimed to be somebody special; and a number of men, maybe four hundred, rallied behind him. But upon his being put to death, his whole following was broken up and came to nothing. After this, Y’hudah HaG’lili led another uprising, back at the time of the enrolment for the Roman tax; and he got some people to defect to him. But he was killed, and all his followers were scattered. So in the present case, my advice to you is not to interfere with these people, but to leave them alone. For if this idea or this movement has a human origin, it will collapse. But if it is from God, you will not be able to stop them; you might even find yourselves fighting God!”
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Heeding his words, the Sanhedrin had the emissaries flogged and released. Following these events, the Messianic Community continued to flourish, with new members being drawn from all Jewish sects, with new members acknowledging that Yeshua was their long awaited Mashiach (Messiah). Recognising him as their promised kinsman redeemer, they turned back to God with prayer and fasting, while looking forward to the imminent return of Yeshua to lead the promised Kingdom of God here on earth.

The Greek-Speaking Jews

Still residing in Yerushalayim, many of the Greek speaking Jews who had become part of the Messianic Community began to feel marginalised by their Hebrew speaking counterparts, so they complained to the emissaries that their widows were being overlooked in the daily food distribution. In Chapter 6 the matter was quickly resolved, and order was restored in the wider Community by appointment of seven men to take care of the situation.
 
One of the seven was Stephen who began performing miracles amidst the unbelieving Greek speaking Jews who were members of the Synagogue of the Freed Slaves. Pressure began to mount, with false charges being brought against Stephen, until they claimed he was speaking blasphemies against the Torah of Moshe (Moses) and God. Finally, they had Stephen arrested and charged with saying – “that Yeshua from Natzeret will destroy this place [Yerushalayim] and will change the customs Moshe handed down to us.”

Stephen was taken before the Sanhedrin and offered the chance to speak in his own defence. But, instead of a defence, Stephen gave a lengthy outpouring of the truth about the leaders of Y’hudah (Judea) and what they had done to Yeshua by rejecting him as their Mashiach and how they were bringing condemnation upon themselves. He finally concluded by saying in Acts 7:51-53.  “Stiff-necked people, with uncircumcised hearts and ears! You continually oppose the Ruach HaKodesh! You do the same things your fathers did! Which of the prophets did your fathers not persecute? They killed those who told in advance about the coming of the Tzaddik, and now you have become his betrayers and murderers! — you! — who receive the Torah as having been delivered by angels — but do not keep it!”

Outraged by Stephen’s words they took him outside the city and stoned him to death. Stephen showed to the last what sort of person he was in verses 59-60. As they were stoning him, Stephen called out to God, “Lord Yeshua! Receive my spirit!” Then he kneeled down and shouted out, “Lord! Don’t hold this sin against them!” With that, he died.

As a result of the death of Stephen, many in the Messianic Community became afraid about remaining in Yerushalayim and scattered into regions of Y’hudah and even into Shomron.

Among those who went to Shomron (Samaria) was the emissary Philip, who began teaching about Yeshua amongst the local people. Now, it must be remembered that there was a very long-standing hatred between the people of Y’hudah and those of Shomron. The people of Shomron had been responsible for delaying the building of the 2nd Temple for 114 years after the people of Y’hudah returned from the Babylonian Exile. Apart from one occasion, Yeshua never entered Shomron. But, when he gave his commission to the emissaries in Acts 1:8 he said:- “you will receive power when the Ruach HaKodesh comes upon you; you will be my witnesses both in Yerushalayim and in all Y’hudah and Shomron, indeed to the ends of the earth!”

Through those words, Yeshua showed that finally the time had come for the message to go forth in Shomron and beyond. Philip brought many of people from Shomron to faith in Yeshua. Then later he was inspired by the angel of YHVH to go southward to a place where he met an Ethiopian eunuch. The whole narrative about how the eunuch came to trust Yeshua is recorded in Acts 8:26-40. Following his encounter with the Ethiopian, Philip worked his way back up the coast proclaiming the Good News in all the towns between Ashdod and Caesarea. Then he remained Caesarea and formed a Community of believers in that city.

The First Messianic Dispersion

There was no real desire amongst the emissaries or their fellow talmidim to move forward with the commission they had been given. They were all content to remain in each other’s company in and around Y’hudah. As in today’s world it often takes a major incident in the life of a Community to move people beyond their comfort zone. The early Messianic Community was no exception. They were relatively comfortable in Yerushalayim, but only until the stoning of Stephen. Following the stoning of Stephen, many from the Yerushalayim Messianic Community fled, to Dammesek where there was already an established Messianic Community. They also spread to many other regions surrounding the Mediterranean, including Phoenicia, Cyprus, and Antioch. As they went, they spoke about Yeshua and the Ruach HaKodesh with Jews in the non-Messianic communities.

Enter Sha’ul (Paul)

Sha’ul was a young lawyer from the P’rushim (Pharisee) sect, who had been present at the stoning of Stephen. He became fired-up with determination to bring an end to the Messianic Community. Hence, he embarked on a murderous campaign against the Messianic believers. But he needed a letter of authorisation. In Acts 9:1-2 we are told he went to the Cohen HaGadol (High Priest) for authorisation rather than his mentor Gamali’el, as Sha’ul was doubtless aware that Gamali’el was not keen on stopping the spread of the Messianic message as read in Acts 5:33-39. Possibly Gamali’el harboured an undeclared belief in the Messiahship of Yeshua! However, on the road to Dammesek (Damascus), Sha’ul has his famous encounter with Yeshua as is recorded in Acts 9:3-22, which brought to an abrupt end his pursuit of the Messianic believers.

Sha’ul in Arabia

Having recovered from his blinding encounter in verses 19-20, it is suggested Sha’ul spent an extended period with the talmidim in Dammesek. However, that was far from reality. There was no way the talmidim would have welcomed Sha’ul into their midst immediately following his murderous rampage. Instead, turning to Galatians 1:16-24, we see there Sha’ul giving a personal account of what actually transpired after his encounter with Yeshua. Rather than staying in Dammesek with the talmidim and then going back to Yerushalayim, he went off to Arabia. He does not say where in Arabia, but, given the circumstances he most likely went to Mt. Horev (Sinai), the same place where the Torah was originally given to Moshe. It was also the place where Eliyahu (Elijah) fled as recorded in 1 Kings 19:8. Sha’ul spent the best part of three years in Arabia, before returning to Dammesek. During his time there he doubtless came to terms with the transformation that had occurred in his life. Rather than wanting to kill the believers he had now become one with them, believing in Yeshua as the Mashiach. Upon returning to Dammesek, he spent a period with the talmidim as Acts 9:20-25 says:-Immediately he began proclaiming in the synagogues that Yeshua is the Son of God. All who heard him were amazed. They asked, “Isn’t he the man who in Yerushalayim was trying to destroy the people who call on this name? In fact, isn’t that why he came here, to arrest them and bring them back to the head cohanim?” But Sha’ul was being filled with more and more power and was creating an uproar among the Jews living in Dammesek with his proofs that Yeshua is the Messiah. Quite some time later, the non-believing Jews gathered together and made plans to kill him; but their plot became known to Sha’ul. They were watching the gates day and night in order to do away with him; but under cover of night, his talmidim took him and let him down over the city wall, lowering him in a large basket.

Sha’ul Returns to Yerushalayim

In Galatians 1:18 Sha’ul recounts what transpired after his return from Arabia by saying:-  Not until three years later did I go up to Yerushalayim to make Kefa’s acquaintance, and I stayed with him for two weeks, but I did not see any of the other emissaries except Ya‘akov the Lord’s brother. (Concerning these matters I am writing you about, I declare before God that I am not lying!) Next I went to Syria and Cilicia; but in Y’hudah, the Messianic congregations didn’t even know what I looked like — they were only hearing the report, “The one who used to persecute us now preaches the Good News of the faith he was formerly out to destroy” and they praised God for me.
 
So, began Sha’ul’s long journey as Yeshua’s emissary to Gentiles. In Acts 9:27 we see that Bar-Nabba (Barnabas) a Levite from the Island of Cyprus, took care of Sha’ul and introduced him to Kefa and Ya’akov (James) during his time in Yerushalayim. Sha’ul also returned to the synagogue where he had formally been a member. There he talked and debated with many Greek-speaking Jews, whom he had previously known, but they did not want to hear about Yeshua nor about the encounter Sha’ul had on the road to Dammesek. They even plotted to kill him because he had become part of the Messianic Community which the P’rushim had given the title of HaDerek (The Way). When the leaders of the Yerushalayim Messianic Community heard what the Greek-speaking Jews had planned for Sha’ul they hurriedly packed him off to Caesarea, from there he set sail for Tarsus the town where he had been born and raised.

Meanwhile the Messianic Community continued to grow and prosper throughout Y’hudah, Shomron (Samaria) and the Galil (Galilee), over the next few years hostility from the P’rushim and Torah-teachers slowly abated. The members of HaDerek were even recognised as a new sect of Judaism. Ya’akov the oldest son of Yosef (Joseph) the guardian of Miryam Yeshua’s mother, became the leader of the Hebrew-speaking brotherhood in Yerushalayim along with Kefa who also held a senior role in the Community.

​During that time Kefa travelled widely within the territory of Y’hudah teaching and healing. In a town called Lud (inland from Tel Aviv) he healed a man who had been paralysed for eight years, all in the name of Yeshua. In response many of the town folk and those from the surrounding district came to believe. While he was Lud, word arrived from Yafo (Jaffa) that a Talmidah (female talmid) named Tavita had become ill and had died. Her friends summoned Kefa who kneeled and prayed saying - “Tavita! get up!” She opened her eyes; and on seeing him, she sat up. Kefa stayed on in Yafo for some time with a man named Shim‘on (Simeon), a leather-tanner, whose house was near the beach.

 The First Messianic Gentiles

Up until that point all the people who had put their trust in Yeshua as talmidim were either Hebrew or Greek speaking Jews, there was not a Gentile amongst them. Then in Acts Chapter 10, we are given a detailed account of how Kefa was drawn by the Ruach HaKodesh to share the message of about Yeshua with Cornelius a God-fearing Roman army officer in Caesarea.

While in Yafo, Kefa was given the vision of a sheet containing many unclean creatures which he was told to kill and eat. But, being a Torah observant Jew, he refused three times, then the Ruach revealed the real significance of the challenge. It was not about eating things unclean but about no longer considering Gentiles as being ritually unclean beings. Kefa was being told anyone whom Yeshua was calling, even if he was a Gentile, was to become a Talmid. Hence, the calling and acceptance of Cornelius enabled Kefa to see for the first time, that Yeshua was extending his invitation beyond just the people of Isra’el. It was now time for selected Gentiles to be grafted into the Messianic Community. But only by direct invitation from Yeshua himself.

Kefa responded by going to Cornelius in Caesarea. Then in Acts 10:34-35 and 44-48, Kefa addressed all present by saying:- “I now understand that God does not play favourites, but that whoever fears him and does what is right is acceptable to him, no matter what people he belongs to.” ....v 44 Kefa was still saying these things when the Ruach HaKodesh fell on all who were hearing the message. All the believers from the Circumcision faction who had accompanied Kefa were amazed that the gift of the Ruach HaKodesh was also being poured out on the Goyim, for they heard them speaking in tongues and praising God. Kefa’s response was, “Is anyone prepared to prohibit these people from being immersed in water? After all, they have received the Ruach HaKodesh, just as we did.” And he ordered that they be immersed in the name of Yeshua the Messiah. Then they asked Kefa to stay on with them for a few days.
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This was a totally unique situation. Never before in the history of Isra’el had a Goy (one from the nations) been accepted into the Community of Isra’el without first having gone through the full proselytization process, which included circumcision. Verse 45 indicates, all present were amazed, particularly the believers from the Circumcision faction (Hebrew-speaking Jews) who had accompanied Kefa on his call to Caesarea.

Why was a Gentile Called?

Acts Chapter 11 tells how, many in the Messianic Community in Yerushalayim were bewildered and angry when they heard that a household of Gentiles headed by a Roman army officer had been given the power of the Ruach HaKodesh. That could not be possible without the person first becoming a proselyte Jew. Upon returning to Yerushalayim Kefa was berated by fellow members of the Circumcision faction for having eaten with Gentiles who were considered to be ritually unclean in the eyes of all in the Jewish Community.

In response, Kefa explained all that had occurred, how he had been confronted in a vision with a sheet full of unclean animals, being told to kill and eat. How his refusal lead to a voice from heaven saying - ‘Stop treating as unclean what God has made clean.’  He then explained how, while the vision was occurring, three men from Caesarea were knocking on the door, begging him to go with them. Kefa continued, the Spirit said to me – “have no misgivings about going back with them.”

He assured those censoring him that he did not go to Caesarea alone but with six fellow Jewish believers who also went into the house of Cornelius. Kefa then told how Cornelius had seen an angel standing in his house saying, send your servants to Yafo and bring back a man called Shim’on Kefa. He will tell you how God will redeem you and your whole household. Having barely entered the house, when the Ruach HaKodesh fell upon all the Gentiles present and they began praising God in foreign tongues. Kefa continued in Acts 11:16-18:- "I remembered that the Lord had said, ‘Yochanan used to immerse people in water, but you will be immersed in the Ruach HaKodesh.’ Therefore, if God gave them the same gift as he gave us after we had come to put our trust in the Master Yeshua the Messiah, who was I to stand in God’s way?” Therefore, if God gave them the same gift as he gave us after we had come to put our trust in the Lord Yeshua the Messiah, who was I to stand in God’s way?” On hearing these things, they stopped objecting and began to praise God, saying, “This means that God has enabled the Goyim as well to do t’shuvah and have life!”
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All who had been berating Kefa, stopped objecting and began praising God and giving thanks that God had opened the door to selected people from the Goyim. That was the first time in the history of the Messianic Community that a Gentile had been able to do t’shuvah (repentance) before YHVH paving the way into life in God’s Kingdom through Yeshua.

The Messianic Community in Antioch

Bar-Nabba having been the one who assisted Sha’ul to escape from the unbelieving P’rushim in Yerushalayim took it upon himself to go and find Sha’ul in the city of Taurus. He encouraged Sha’ul to join with the rapidly growing Community in Antioch. Together they spent a whole year leading and teaching a sizable crowd of faithful believers in Yeshua. It was at that time, according to Acts 11:26 the Antioch Community took matters into their own hands and began embracing the title of “Christianoi” which is the Greek equivalent of Messianic. (David Stern in his - Jewish New Testament Commentary - explains extensively the significance behind the new title the Greek followers were endeavouring to embrace) - (David Stern's - Jewish New Testament Commentary - page 262). 

Following the entry of Cornelius and his household into the Messianic Community some of the Greek-speaking Jewish faction who had originally gone to Antioch from Cyrene and Cyprus, began proclaiming the message about Yeshua amongst the unbelieving Jewish communities. The message resonated well with many who heard, and a great number trusted the message turning to follow the teachings of the emissaries of Yeshua. Even though many had not been personally called by Yeshua they still aligned themselves with the ways of the original twelve as faithful followers who acknowledged the Messiahship of Yeshua.

Initially a bond developed in Messianic Community between Yerushalayim and Antioch, with the former being populated exclusively by Hebrew and Greek speaking Jews, unlike the Antioch Community, which comprised many Greek-speaking Jews and an ever-increasing number of God-fearing Gentiles from the surrounding territory of southern Asia Minor (Turkey). News of what was happening in Antioch soon reached the ears of the Jewish brothers in Yerushalayim. So, Ya’akov (James) and the other leaders in Yerushalayim dispatched Bar-Nabba to Antioch. Greatly impressed with the way people from the Gentile communities were embracing the message about Yeshua, he encouraged them to remain true to their new-found belief in Yeshua and the message they were hearing.

Sha’ul’s First Teaching Journey

The years of hard work of establishing and developing the Community in Antioch, began to pay off and the Antioch Community being lead by the Ruach selected Sha’ul and Bar-Nabba to reach out into the wider Gentile Community as written in Acts 13:1-3:-
 
In the Antioch congregation were prophets and teachers — Bar-Nabba, Shim‘on (known as “the Black”), Lucius (from Cyrene), Menachem (who had been brought up with Herod the governor) and Sha’ul. One time when they were worshipping the Lord and fasting, the Ruach HaKodesh said to them, “Set aside for me Bar-Nabba and Sha’ul for the work to which I have called them.” After fasting and praying, they placed their hands on them and sent them off.
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So, began the first of Sha’ul’s three missionary journeys. Along with his close companion Bar-Nabba and Yochanan (John-Mark) they set out on a two-year journey which took then through the territories of Cyprus, Pamphylia, Phrygia, and Lycaonia. They visited eight different cities, four of which they visited twice covering over 1,400 km. They spoke in many synagogues with varying degrees of acceptance, as recorded in the Acts 13:4 to 14:26. Then 14:27-28 records what transpired when they finally returned to Antioch:-  When they arrived, they gathered the Messianic Community together and reported what God had done through them, that he had opened a door of faith to the Gentiles. They stayed for some time there with the talmidim.

 The Great Messianic Debate

Having returned to Antioch, Sha’ul and Bar-Nabba spent much time with the brothers sharing their experiences. But divisions began to develop even in their home Community. The discord occurred when members from the Yerushalayim Community paid a visit. In Acts 15:1-3:-  Some men came down from Y’hudah to Antioch and began teaching the brothers, “You can’t be saved unless you undergo b’rit-milah in the manner prescribed by Moshe.” This brought them into no small measure of discord and dispute with Sha’ul and Bar-Nabba. So, the congregation assigned Sha’ul, Bar-Nabba and some of themselves to go and put this sh’eilah [question] before the emissaries and the elders up in Yerushalayim. After being sent off by the congregation, they made their way through Phoenicia and Shomron, recounting in detail how the Gentiles had turned to God; and this news brought great joy to all the brothers. On arrival in Yerushalayim, they were welcomed by the Messianic Community, including the emissaries and the elders; and they reported what God had done through them. But some of those who had come to trust were from the party of the P’rushim; they stood up and said, “It is necessary to circumcise them and direct them to observe the Torah of Moshe.”
 
Herein lay a major problem! Those from the P’rushim sect who had accepted the Messianic message demanded that all Gentiles under-go b’rit-milah and become fully converted as proselyte Jews. Conversely, Sha’ul and Bar-Nabba stood against that opinion demanding equally strongly that the Gentiles should not be forced to convert to Judaism.
 
A lengthy debate ensued with Kefa expounding on how he had been called by God to go to Cornelius and his household and when he taught about Yeshua they were all filled with the Ruach HaKodesh. Their trust meant that they were acceptable to God even though they remained uncircumcised. Kefa concluded his discourse by saying in Acts 15:10-11:-
 
“Why are you putting God to the test now by placing a yoke on the neck of the talmidim which neither our fathers nor we have had the strength to bear? No, it is through the love and kindness of the Lord Yeshua that we trust and are delivered — and it’s the same with them.” 
 
His challenge caused all the Yerushalayim leaders to rethink their position. Finally, Ya’akov as Nasi (President) of the Yerushalayim council stood up and spoke about how the new converts should be treated, by saying in Acts 15:19-20:-  “My opinion is that we should not put obstacles in the way of the Goyim who are turning to God. Instead, we should write them a letter telling them to abstain from things polluted by idols, from fornication, from what is strangled and from blood.
 
Ya’akov concluded his discourse in verse 21 by adding the words:- “For from the earliest times, Moshe has had in every city those who proclaim him, with his words being read in the synagogues every Shabbat.” – Meaning that the Torah would be described as the new Gentile believers heard Moshe’s words every Shabbat and they would also hear in more depth the reason they had to abstain from the four things required in verse 20.

The Significance of Circumcision

When we consider the words of Acts Chapter 15 it becomes immediately apparent that the most pressing problem facing the 1st century Messianic Community was the matter of circumcision a problem that has never really gone away. Even now in the 21st century that same question is still being asked - should a Gentile believer in Yeshua become circumcised?
 
As we see in Acts 15:1-2 ...Men went down from Y’hudah to Antioch and began teaching the brothers 2 This brought them into no small measure of discord and dispute with Sha’ul and Bar-Nabba. So the congregation assigned Sha’ul, Bar-Nabba and some of themselves to go and put this sh’eilah [question] before the emissaries and the elders up in Yerushalayim.
 
It is easy to see why the Jewish members of Messianic Community as direct descendants of Avraham wanted all newly introduced Gentile believers to be circumcised like themselves. Looking back to when Isra’el left Egypt in the Exodus, the mixed multitude from various nations who heeded the call from YHVH and went out with the family of Ya’akov had to be circumcised and be adopted into one or other of the twelve tribes of Isra’el. There was no place for the uncircumcised among the community of Isra’el. Again in the 1st century nothing changed, the Gentiles who were being individually called into the Messianic Community also needed to be circumcised in accordance with Torah – or did they?
 
Under guidance of the Ruach HaKodesh, Sha’ul and Ba-Nabba spoke out strongly against the idea that those Gentiles should by circumcised. In fact Sha’ul pushed his argument to an even higher level saying in 1 Corinthians 7:19:- Being circumcised means nothing and being uncircumcised means nothing; what does mean something is keeping God’s commandments.
 
In that verse Sha’ul was being both provocative and paradoxical. Provocative by saying circumcision means nothing and at the same time being paradoxical by saying it is important to keep God’s commandments. The command God gave Avraham regarding circumcision was that all his descendants were to be circumcised in every generation? So there appears to be a total paradox that Sha’ul would say the opposite. How could Sha’ul a Hebrew now say circumcision means nothing and particularly as he was speaking under the guidance of the Ruach?
 
Looking back we see also in Acts Chapter 10 that Kefa also under the guidance of the Ruach HaKodesh led Cornelius to become part of the Messianic Community while allowing him to also remain uncircumcised. So what was the Ruach saying to these Talmidim who changed God’s commandment which Sha’ul said in 1 Corinthians 7:19 must be kept?
 
Clearly the Gentiles who were being called by the Ruach were not required to become part of the community of Isra’el in the same way that the mixed multitude had been following the Exodus from Egypt. That mystery leads to the question why if Gentiles were not being called to be grafted into the community of Isra’el as circumcised proselytes then what were they being grafted into? It is Sha’ul who again gives us the answer in Romans 11:7 then verses 11-12 where he says:-  What follows is that Isra’el has not attained the goal for which she is striving. The ones chosen have obtained it, but the rest have been made stonelike, ... v11 “In that case, I say, isn’t it that they have stumbled with the result that they have permanently fallen away?” Heaven forbid! Quite the contrary, it is by means of their stumbling that the deliverance has come to the Gentiles, in order to provoke them to jealousy. Moreover, if their stumbling is bringing riches to the world — that is, if Isra’el’s being placed temporarily in a condition less favoured than that of the Gentiles is bringing riches to the latter — how much greater riches will Isra’el in its fullness bring them!
 
Here Sha’ul tells us why selected Gentiles were being called into the Messianic Community and were not being circumcised. Isra’el had failed to reach the goal God had set before them, so God was finally opening the door to selected Gentiles. All Isra’el were being made stonelike in relation to God’s Sovereign Plan for a time, apart from the “ones chosen” who during the forty-year window between the death of Yeshua and the destruction of the 2nd Temple had personally heeded the words of Yeshua and accepted his Messiahship. They alone from Isra’el were being brought together with the selected Gentiles to become members of the Messianic Community.
 
Sha’ul completes his discourse in verses 11:28-32 by showing how complex the disobedience of mankind had become. He shows that both Isra’el and the nations had fallen well short of God’s expectations for mankind. Hence, his concluding words to both Isra’el and the nations in verse 32. God will in the future finally show mercy not only to Isra’el but all mankind.
 
“With respect to the Good News they [Isra’el] are hated for your sake. But with respect to being chosen they are loved for the Patriarchs’ sake, for God’s free gifts and his calling are irrevocable. Just as you yourselves were disobedient to God before but have received mercy now because of Isra’el’s disobedience; so also Isra’el has been disobedient now, so that by your showing them the same mercy that God has shown you, they too may now receive God’s mercy. For God has shut up all mankind together in disobedience, in order that he might show mercy to all.

PHASE FIVE – THE ONE NEW MAN

 The One New Man

The Messianic Community has been a timeless mystery God brought together during the 1st century, which Sha’ul, under the guidance of the Ruach, sets out to explain in the words of Sha’ul in Ephesians 2:11-22 where he says:-
 
“Remember your former state: you Gentiles by birth—called the Uncircumcised by those who, merely because of an operation on their flesh, are called the Circumcised — at that time [you] had no Messiah. You were estranged from the national life of Isra’el. You were foreigners to the covenants embodying God’s promise. You were in this world without hope and without God. But now, you who were once far off have been brought near through the shedding of the Messiah’s blood. For he himself is our shalom--he has made us both one and has broken down the m’chitzah [dividing wall] which divided us by destroying in his own body the enmity occasioned by the Torah, with its commands set forth in the form of ordinances.

He did this in order to create in union with himself from the two groups a single new humanity [or one new man] and thus make shalom and in order to reconcile to God both in a single body by being executed on a stake as a criminal and thus in himself killing that enmity. Also, when he came, he announced as Good News shalom to you far off and shalom to those nearby, news that through him we both have access in one Spirit to the Father. So then, you are no longer foreigners and strangers. On the contrary, you are fellow citizens with God’s people and members of God’s family. You have been built on the foundation of the emissaries and the prophets, with the cornerstone being Yeshua the Messiah himself. In union with him the whole building is held together, and it is growing into a holy temple in union with the Master. Yes, in union with him, you yourselves are being built together into a spiritual dwelling-place for God!

These are powerful words of Sha’ul encapsulate the essence of what it means to be part of the Messianic Community as Talmidim of Yeshua. His words clearly define the relationship God wanted between the Messianic Jews and the Messianic Gentiles. Even though Sha’ul revealed the significance of the Messianic Community and reason God has been selecting Gentiles to be grafted into the community, there has remained in both the 1st and 21st centuries a continual lack of real understanding of what the Messianic Community represents in the Sovereign Plan of God.
 
Clearly, neither Yeshua nor Sha’ul removed the covenant that YHVH made with Avraham regarding circumcision. However even within the Messianic Community there still remains an ongoing dispute over circumcision. It remained a dividing force throughout the 1st century and is still present in this 21st century. Constantly the dividing wall is being rebuilt by both Jews and Gentiles over the matter of circumcision. It alone has remained a major stumbling block that obstructs the fulfilment of verses 21-22 in this age. Only when Yeshua himself returns will the Messianic Community become the Holy Temple in which God can dwell in the fullest sense.
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At present our bodies are part of that Temple if we have been called by the Ruach HaKodesh and keep the commandments of Torah in accordance with the teachings of Yeshua. As he taught we are to be circumcised in the heart. This is a circumcision not done by human hands, but instead by Yeshua himself through the work of the Ruach HaKodesh, which is why we can be called – “The set-apart part of the set-apart people” – as one in the Body of Yeshua.

PHASE SIX – THE NEW COVENANT

The New Covenant

Nowhere in Tanakh did YHVH ever call the people of Israel a “holy temple” yet Sha’ul speaks about, the One New Man as becoming God’s future dwelling place. Throughout the Tanakh there was always the Tent of Meeting and latterly the 1st Temple. Both places were God’s dwelling place in the midst of his people Israel. However at no stage did God dwell within any individual person. In the above verses and throughout the rest of Sha’ul’s letters he reveals a totally new and radical concept. He shows that during the 40-year window between the outpouring of the Ruach HaKodesh in 30 CE and the destruction of the 2nd Temple in 70 CE, God started choosing people to become Holy (set-part) for himself in a way that was completely different from the calling that had been placed upon Isra’el in the past.
 
Therefore, if we accept that Sha’ul spoke under the guidance of the Ruach HaKodesh, we must listen to what he was saying and acknowledge that his words were part of the progressive revelation that we find throughout Scripture. Ephesians 3:8-12 he reveals another mystery of God:-  To me, the least important of all God’s holy people, was given this privilege of announcing to the Gentiles the Good News of the Messiah’s unfathomable riches, and of letting everyone see how this secret plan is going to work out. This plan kept hidden for ages by God, the Creator of everything, is for the rulers and authorities in heaven to learn, through the existence of the Messianic Community, how many-sided God’s wisdom is. This accords with God’s age-old purpose, accomplished in the Messiah Yeshua, our Lord. In union with him, through his faithfulness, we have boldness and confidence when we approach God. (underling mine)
 
Sha’ul says here that part of God’s plan had been kept hidden throughout the ages. So, what was it that had for so long remained hidden? It was the ratification of the New Covenant. It had been hinted at throughout the Torah of Moshe, but was not directly mentioned in detail until the prophet Yirmeyahu (Jeremiah) who in 31:30-32 says:-  “Here, the days are coming,” says ADONAI, “when I will make a new covenant with the house of Isra’el and with the house of Y’hudah. It will not be like the covenant I made with their fathers on the day I took them by their hand and brought them out of the land of Egypt; because they, for their part, violated my covenant, even though I, for my part, was a husband to them,” says ADONAI. “For this is the covenant I will make with the house of Isra’el after those days,” says ADONAI: “I will put my Torah within them and write it on their hearts; I will be their God, and they will be my people. 
 
There are many strong similarities between the Old and the New Covenants. As verse 31 says what became known as the “Old Covenant” was made with the whole family of Ya’akov while they were still in Egypt. Then fifty-days after they crossed the Red Sea, the covenant was sealed when God gave them the Ten Words on Tablets of Stone at Mt. Horev. That event occurred on what became known as Shavuot.
 
Then in fulfilment of verse 32 the “New Covenant” was ratified by Yeshua, firstly during his final meal with his Talmidim, the night before he died. Then as Luke records in 22:19-20: -
 
Taking a piece of matzah, he made the b’rakhah, broke it, gave it to them and said, “This is my body, which is being given for you; do this in memory of me.” He did the same with the cup after the meal, saying, “This cup is the New Covenant, ratified by my blood, which is being poured out for you.
 
That same day, through his own bloody sacrificial death, Yeshua fulfilled a previously hidden dimension of God’s Sovereign Plan. He completed the ratification of the New Covenant. On the day following his resurrection Yeshua presented himself to his Father in heaven on the day that had become known as Bikkurim. That event paralleled the crossing of the Red Sea by Isra’el. Then fifty-days after Bikkurim, God poured out the Ruach HaKodesh on the Talmidim of Yeshua also on the day of Shavuot, in the year 30 CE.
 
The similarities between the Old and the New Covenants continued beyond the day of Shavuot.
 
Following the giving of the Torah of Moshe at Mt. Horev, the mixed multitude who had followed the family of Ya’akov out of Egypt were adopted into the twelve tribes and together they became together the people of Isra’el. In a similar manner sometime after the outpouring of the Ruach HaKodesh, Cornelius and his Gentile household were all united with the Jewish Talmidim of Yeshua and together the Jews and the Gentiles became the foundation of the Messianic Community, which was built upon the New Covenant promises ratified by the blood of Yeshua.
 
Again reflecting on the generation that left Egypt, we see that they failed to trust YHVH. Even before Moshe had returned with the Tablets of Stone they had built the Golden Calf. Then when they reconnoitred the Land of the Promise ten of the tribal leaders returned bad reports. Hence, YHVH turned them away from Eretz-Yisra’el and forced them to wander in the wilderness for 38-years, during which stage that whole generation died without ever entering Eretz-Yisra’el.
 
That was similar to what followed the ratification of the New Covenant through Yeshua’s sacrificial death. Following his death, God provided a forty-year window for the people of Y’hudah during which to recognise the Messiahship of Yeshua, but the majority failed. Hence, Sha’ul reflects on the words of Yirmeyahu in his discourse in Hebrews Chapter 8 and concludes in verse 13 by saying - By using the term, “new,” he has made the first covenant “old”; and something being made old, something in the process of aging, is on its way to vanishing altogether.
 
What did Sha’ul mean by saying something being made old, something in the process of aging?
 
When he penned those words in verse 13 both the Old and the New Covenants were still co-existing. Then through his words in Colossians 2:11 plus verses 13-14 and again in Colossians 3:11 in speaking to the Messianic Community he again shows the differences between the old and new covenants by saying:-
 
2:11 It was in union with him that you were circumcised with a circumcision not done by human hands but accomplished by stripping away the old nature’s control over the body. In this circumcision done by the Messiah,... v13-14 You were dead because of your sins, that is, because of your “foreskin,” your old nature. But God made you alive along with the Messiah by forgiving you all your sins. He wiped away the bill of charges against us.... Col 3:11 The new self allows no room for discriminating between Jew and Gentile, circumcised and uncircumcised, foreigner, savage, slave, free man; on the contrary, in all, the Messiah is everything.
 
In these words Sha’ul reveals yet another mystery by showing that the passing of the Old Covenant is a long-drawn-out process that lingers over a long period slowly transforming the physical nature into the spiritual nature. Therefore, the transformation of each person must occur in their own specified time as he says in    1 Corinthians 15:20-28:-  The fact is that the Messiah has been raised from the dead, the firstfruits of those who have died. For since death came through a man, also the resurrection of the dead has come through a man. For just as in connection with Adam all die, so in connection with the Messiah all will be made alive. But each in his own order: the Messiah is the first-fruits; then those who belong to the Messiah, at the time of his coming; then the culmination, when he hands over the Kingdom to God the Father, after having put an end to every rulership, yes, to every authority and power. For he has to rule until he puts all his enemies under his feet. The last enemy to be done away with will be death, for “He put everything in subjection under his feet.” But when it says that “everything” has been subjected, obviously the word does not include God, who is himself the one subjecting everything to the Messiah. Now when everything has been subjected to the Son, then he will subject himself to God, who subjected everything to him; so that God may be everything in everyone.
 
In these nine verses Sha’ul has summed up the whole progression of human history. As he shows the Sovereign Plan of God will not be completed until Yeshua hands all things back to God and he subjects himself to God and the work of YHVH will be complete.
 
During the period between the 1st and 21st centuries, Sha’ul’s words went largely unheeded by the Rabbinic Community and were distorted by the Goyim (nations) many of whom embraced the title of Christian. Both sides deflected away from the intended Sovereign Plan of God, to the extent that during the 1900-years between 70 and 1967 CE the Messianic Community was forced off the pages of history by those two opposing religious forces.​

PHASE SEVEN - FUTURE PRIESTHOOD

 Priests and Judges

Not until the end of the forty-year Messianic window of the 1st century was the true future role for the One New Man made known. When we look back at the words Yeshua spoke during the latter part of his teaching ministry we start to realise the significance of his words in Mattityahu 19:27-28 where we see the verbal exchange between Kefa and Yeshua where Kefa said:-  “Look, we have left everything and followed you. So what will we have?” I tell you that in the regenerated world, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones and judge the twelve tribes of Isra’el. 
 
Then much later Sha’ul confirms Yeshua’s promise to the Messianic Community when Sha’ul is rebuking his fellow Talmidim for taking each other to court over minor matters and he says in 1 Corinthians 6:1-3:- How dare one of you with a complaint against another go to court before pagan judges and not before God’s people? Don’t you know that God’s people are going to judge the universe? If you are going to judge the universe, are you incompetent to judge these minor matters? Don’t you know that we will judge angels, not to mention affairs of everyday life?
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Then again Kefa reminds his fellow Talmidim in 1 Kefa 2:9-10:- You are a chosen people, the King’s cohanim, a holy nation, a people for God to possess! Why? In order for you to declare the praises of the One who called you out of darkness into his wonderful light. Once you were not a people, but now you are God’s people; before, you had not received mercy, but now you have received mercy.

Finally, in Revelation Yochanan (John) on at least two occasions again speaks forth about the future role of all who have been called through the Ruach HaKodesh. Firstly, when Yeshua was being selected to open the seals of the scroll Yochanan said in 5:9-10 and later then in 20:4-6:-
 
5:9“You are worthy to take the scroll and break its seals; because you were slaughtered; at the cost of blood you ransomed for God persons from every tribe, language, people and nation. You made them into a kingdom for God to rule, cohanim to serve him; and they will rule over the earth.”
 
20:4 Then I saw thrones, and those seated on them received authority to judge. And I saw the souls of those who had been beheaded for testifying about Yeshua and proclaiming the Word of God, also those who had not worshipped the beast or its image and had not received the mark on their foreheads and on their hands. They came to life and ruled with the Messiah for a thousand years. (The rest of the dead did not come to life until the thousand years were over.) This is the first resurrection. Blessed and holy is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim of God and of the Messiah, and they will rule with him for the thousand years.
 
Those words in Revelation brings clarity to promise being laid before all who have been called by the Ruach. While the role of Cohanim had been alluded to previously in more general terms by Yeshua, Sha’ul, Kefa and finally Yochanan. Near the end of Revelation the full significance of the call is made clear. Through those last verses we see that all who are called to have a place in the 1st resurrection will be set-apart and given the responsibility of being cohanim and judges alongside Yeshua in his 1000-year reign.

No Circumcision

The role of priesthood alongside Yeshua will be a reflection of the Old Covenant, where the whole tribe of Levi was set apart from among their brothers for service firstly at the Mishkan (Tabernacle) and later the 1st Temple. At that time the whole tribe of Levi was the thirteenth tribe which received no promise of land inheritance and explains why the Gentiles being called into the Messianic Community were told not to be circumcised. Their promise was to be one of service to God and they will become his dwelling-place for eternity. Circumcision of the flesh was and still is a sign of the promise for land inheritance in Eretz-Yisra’el (the Land of Israel), but circumcision of the heart is for the promise of an inheritance in the Kingdom of God. The latter promise involves service as cohanim (priests) with Yeshua who will be the Cohen HaGadol (the Great High Priest).

Just as the tribe of Levi, was set-apart from the rest of Isra’el, so also the Messianic Community will together be set-apart in a similar manner. Even though the tribe Levi was set-apart from the other twelve tribes they still remained a part of the national life of Isra’el. In the same way all who are chosen to have a place in the Messianic Community become part of the national life of Isra’el, while having service to Ha‘Elyon (G-d Most High) as their inheritance.

They will become Cohanim with Yeshua after the manner of Malki-Tzedek, in accordance with Sha’ul’s words in Hebrews chapter 7 and 8 and Yeshua will be the Cohen HaGadol. All this is why Sha’ul said in 1 Corinthians 7:19 - Being circumcised means nothing and being uncircumcised means nothing; what does mean something is keeping God’s commandments. 

Sha’ul understood that circumcision of the flesh was the outward sign of the covenant that El Shaddai (God Almighty) made with Avraham in Genesis Chapter 15 for an eternal possession of Eretz-Yisra’el. By redeeming the tribe of Levi under the Old Covenant, YHVH set that tribe apart from the other twelve. They not to receive land inheritance, but instead their service to YHVH was their inheritance. ​

In the same way in Ephesians 2:15 anyone who has been called to be part of the One New Man through the Ruach HaKodesh, has a part in the national life of Isra’el alongside the twelve tribes, while remaining apart.

Closing of the Messianic Window

On the 9th of Av 70 CE the destruction of the 2nd Temple brought to an end the 40-year Messianic window following the death and resurrection of Yeshua. During the long dark period that followed the destruction of the Temple, the Messianic Community comprising both Jews and Gentiles was slowly forced into obscurity. Its members were rejected by Rabbinic Judaism because they were considered to be enemies of their newly immerging teachings and their calling to be part of the national life of Isra’el was also undermined from within by strong Gentile influences from within the Messianic Community and from the anti-Jewish mind-set that dominated many part of the Roman Empire and the whole Mediterranean Region.
 
The close of Messianic window meant there was no longer any reason for the people of Y’hudah to remain in Eretz-Yisra’el. The 490-year period for their repentance as prophesied by Dani’el in 9:24 had ended and the sacrificial system along with the Temple worship structure was brought to a catastrophic end. The 1st century Messianic era had ended. The 9th panel – “Judaism and Christianity” looks at the developments between 67 CE and 1967 CE.

"This essay was written by Graeme Purdie – Founder of Talmidei Yeshua Messianic Ministry of NZ and may only be shared in full and must include this citation at all times. All scriptural references, unless stated otherwise, have been taken from the Complete Jewish Bible by David H Stern. Copyright © 1998. All rights reserved. Used by permission of Messianic Jewish Publishers, 6120 Day Long Lane, Clarksville, MD 21029 www.messianicjewish.net."

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