Stan Telchin: Messianic Judaism
is not Christianity
Reviewed by Derek Leman, member of LCJE's
Coordinating Committee Stan Telchin is literally a giant in Jewish evangelism. Many in the movement have given away large numbers of his book, Betrayed. I have personally met many Messianic Jews who trace their journey to Messiah through his wonderful testimony.
Stan Telchin is troubled by the Messianic Jewish movement. He describes in his latest book not only his own experiences, but also the experiences of others, in Messianic congregations.
Telchin's problems with the Messianic Jewish movement include:
Telchin is careful to point out that he is not against all individuals in the movement, but against certain ideas and practices that pervade it. He also says of his own experience in Messianic Judaism, "The people were warm and friendly. The sermons were interesting. Support for Israel was evident, and the environment was culturally comfortable" (p. 26).
He then makes a puzzling statement, "It is entirely conceivable that I would never have gone into a church to learn more about Jesus" (p. 26). Is Telchin implying that Messianic congregations in general, or merely that specific congregation, do not teach about Jesus? Telchin addresses many issues that Messianic leaders should learn from. Some in Messianic Judaism have proposed that there are two ekklesiai inside the one ekklesia, a Jewish body and a Gentile body within one body of Messiah. Many in Messianic Judaism do act as though separate from the larger body of Messiah in the world. Nomenclature such as "Messianic movement" versus the "Gentile church" tends to draw a sharp dividing line. Many of us as Messianic congregational leaders have seen the people angry at the church coming to find refuge and a place to grumble within Messianic congregations.
I find this point to be Telchin's strongest. Messianic congregations, if they should exist, must see themselves as part of the larger Christian movement in the world. The Jerusalem congregation in Acts was joyful at the news of congregations made up largely of Gentiles. Cooperation, mutual respect, unity, and unified witness must characterize Messianic Judaism's relationship to the church. There is one Lord, one faith, and one baptism, says one of the most famous Messianic Jews in history.
Many of Telchin's other critiques of Messianic Judaism raise questions. Is it true that separating into congregations based on ethnic and worship style issues promotes division? If so, who gets to choose the worship style and ethnic flavor of congregations? Is it true that synagogue life is unbiblical? Didn't Jesus read the haftarah in synagogue and give a prayer that reflects the Amidah and Kaddish? Is it true, as dispensationalism claims, that the commandments of Moses have been abolished in favor of the commandments of the New Testament (or the guidance of the Holy Spirit apart from any commandments)? Didn't Yeshua say these commandments would not be loosened until heaven and earth disappear?
Telchin seems to believe that the biblical position on law and grace is clear and that everyone in the Messianic movement should agree. In a number of places, he affirms a dispensational view of law and grace. On pages 156-157, he challenges Messianic congregations to affirm that we are no longer under the schoolmaster. He evidently interprets this to mean that observance of commandments from Moses is unimportant. The reality is that scholars widely regard law and grace as the most difficult issue in New Testament theology. The diversity of churches and Messianic organizations involved in Messianic congregations will probably never agree to all accept the dispensational view as opposed to Lutheran, Reformed, and numerous other views.
Telchin also seems certain that Jewish identity can be maintained by Jewish believers who assimilate into church culture. Stan is amused by people concerned about him losing his Jewish identity: "How was I, a Jew whose parents were both Jewish, going to be 'Gentilized' by the church?" (p. 33).
His question is one worth answering. The majority of Jewish believers in Jesus do enter the church. The majority do not celebrate Passover or other holy days. The majority are deemed by their Jewish family as converts. Their children are not circumcised on the eighth day. Their children often feel no connection to Israel or the Jewish people. In one or two generations they no longer identify as Jews at all.
Telchin asks, "Is there any place in Scripture where God directs us Jews to 'prove our Jewishness?'" (p. 97). The problem with this question is that he has already discounted the commandments of Moses. Thus, if a Jewish believer in Jesus were to say, "I should observe Shabbat and the dietary laws because I am a Jew," I picture Telchin responding, "Those were teachings of the old schoolmaster and no longer operative now that Messiah has come. You can choose to keep them as a witness or out of habit, but do not tell other Jewish believers they should do the same."
Yet, if it is possible that the issue of law and grace is somewhat more complex than dispensational theology lets on, then perhaps there are scripture commanding Jews to remain Jews. Also, while rabbinic form is not the same as authoritative scripture, it is possible that rabbinic forms are sensible ways to observe the commandments.
Another issue Telchin addresses is the ineffectiveness of Messianic congregations in reaching Jewish people. Possibly the numbers in statistical surveys might reflect the fact that there are many more non-Messianic believers witnessing to their Jewish friends than Messianics. However, I will say from my experience as a Messianic congregational leader, there are Jewish people who are not open to hear the churches' answers, but who will visit Messianic congregations. They do come to faith in Messiah and they do join the one body of Messiah. I am convinced that Messianic Judaism is an effective way to proclaim Messiah to the Jewish community and have had the privilege of being involved in many new births.
Finally, consider Telchin's concern about Gentiles in the Messianic Jewish movement. As a Gentile Messianic congregational leader, this issue is important to me. I agree with Telchin that Gentiles should not be urged to live as Jews. Yet I also know that Gentiles have a place in the Messianic Jewish movement if they choose to participate. Some participate out of love and respect for Israel and the Jewish people. They do not adopt Jewish lifestyles themselves, but worship alongside and enjoy the holidays and worship form.
Others take things a step further. Like the stranger in the land who joins with Israel to eat the Passover in Exodus 12, some Gentiles adopt a Jewish lifestyle. Might Jewish people be offended by this? Possibly, but it is also possible that Jewish people will see Gentiles living Jewish lifestyles and consider this in a similar category to proselytes in the synagogue. Just as first century Jews were provoked to jealousy (Rom. 11:11) by Gentiles turning to Israel's God, so it may be when some Gentiles, by choice, join themselves to Israel's heritage and traditions.
There are many philosophies within the LCJE regarding Jewish ministry. Telchin's philosophy seems clearest in his chapter, "What Must the Church Do?" He calls on the church to pray for and evangelize the Jewish community. He calls for the church to understand Jewish culture, history, and objections to the gospel. He also calls for the church to accommodate Jewish members. He feels that churches should be heterogeneous and culturally diverse. His model certainly has advantages and is certainly one way to see the relationship of Yeshua the Messiah to his people.
Yet those who read Telchin's book must ask, "Is a heterogeneous church God's one and only answer or might local congregations form based on worship and ethnic preferences?" I find in my community many churches based on ethnic affiliations and worship preferences. I rejoice in the diversity of congregations just as Telchin rejoices in a diverse congregation. If Christianity is defined as the worldwide movement of people following Jesus, then, contra to his book's title, I certainly think Messianic Judaism is part of that movement.
It is my prayer that Messianic Judaism is Not Christianity will not do harm to the Messianic movement's relationship with pastors. I fear that pastors reading this book may not want to have Messianic leaders speak in their church or cooperate in ministry efforts. Messianic Judaism addresses areas of discipleship for Jewish believers that churches are largely unprepared to handle.
Derek Leman
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