Jews and Judgment

I recently returned from leading a study-mission to Israel. When in Israel, I try to get the English-language Jerusalem Post as often as possible in order to keep up with the news. One early morning I left the hotel and walked to a nearby store for the paper. When I reviewed the front page I noted an article entitled "Falwell: Jews need not convert to get to heaven". I was intrigued by the implications of someone like Dr. Jerry Falwell taking such a position. Since this article was published, Dr. Falwell has denied that he ever embraced this position.

When I reviewed the front page I noted an article entitled "Falwell: Jews need not convert to get to heaven"

The article announced the formation of an organization, "Christians United For Israel", founded jointly by Pastor John Hagee of the Cornerstone Church and Rabbi Aryeh Scheinberg of the Rodfei Sholom congregation - both in San Antonio, Texas. The organization was initiated in order to present a united Christian voice to Israel with the goal of discouraging Israel from further territorial compromise with the Palestinians. The article indicated that Pastor Hagee and Rabbi Scheinberg embrace what they call "dual covenant theology" which they understand to mean that Israel as well as the Church exist in legitimate covenants with God and, therefore, members of both groups have legitimate expectations of "going to heaven" at the end of this present life. Hence, from a Christian perspective, Jews do not have to convert to Christianity in order to "get to heaven". This, of course, is a reversal of traditional Christian teaching developed by the Church Fathers of the Second through Fourth centuries, which maintains that the Church has replaced Israel as God's legitimate covenant partner ( Replacement Theology). During the same era, Church theology was developed that maintained that the Church was the exclusive vessel of salvation in the world. According to this teaching, Jewish people as well as all others who are not specifically included in the Church are doomed to "hell" after death.

There is great pressure to deal with this subject today because of the existence and obvious Godly blessing enjoyed by the State of Israel. It is Biblically and logically inconsistent to argue that God blesses the nation of Israel while the individuals making up that nation are each doomed to go to hell when they die. As a result, many Evangelical Christians experience a dilemma. They visit Israel and experience a deep sense of God's presence and blessing. They interact with Israelis who exhibit what Christians would call "the fruit of the Holy Spirit, like love, peace, and confidence" even though they face giant challenges daily due to the terrorist threat and the general difficulty of life in the Middle-East. They sense a deep desire to befriend and support these brave men and women of Israel. Yet, their Christian doctrine tells them that these same Israelis are doomed to "go to hell" when they die. If they believe their own doctrine the first and only true act of love must be the attempt to convert these Israelis in order to "save" them.

They interact with Israelis who exhibit what Christians would call "the fruit of the Holy Spirit ..."

As a result of this dilemma, some Christians are beginning to struggle to modify their doctrinal position in order to accommodate the situation described above. Evidently, this has led to the development of "dual-covenant theology" by Pastor Hagee and Rabbi Scheinberg. We see this struggle as a very hopeful development because it will lead, at least part of the Church, to adopt Biblically sound theology in the place of unscriptural Constantinian doctrine that has been accepted as Orthodox Christian thought.

COVENANTS AND JUDGMENT
One great misconception that is common in Christian thought is: Covenants are initiated by God to make salvation available to part or all of mankind (i.e., that part of mankind which is elect or that part which accepts the covenant requirements). Careful study of Biblical covenants show that they have been initiated by God to sanctify partners in the process of Redemption. In other words, God seeks groups and individuals from the human community to become helpers in the process of Redemption. Covenants are not directly related to the question of acceptance in the afterlife. Specifically, covenants were never initiated in order to provide salvation.

Each covenant initiated by God identifies a covenant partner. The covenant initiated by God at Mt. Sinai distinguishes the nation of Israel as a covenant partner. The Ben-David covenant (II Samuel 7) identifies the descendant of David (the Tzemach - Jeremiah 23:5-6) as the covenant partner. The New Testament maintains that Jesus is this covenant partner. Then, individual Christians are brought into covenant relationship through their faith union with Messiah Jesus. One fundamental purpose of each covenant was stated when God initiated the original, redemptive covenant with Abraham: "..in you all the families of the earth shall be blessed" (Genesis 12:3b). So we conclude that covenant partners become special servants to the rest of mankind as God works through them to fulfill His plan of Redemption.

Indeed, if Jesus taught today in many Evangelical Churches, He would be declared a heretic.

JUDGMENT AND THE AFTERLIFE
Now we will return to the question of acceptance in the afterlife. The New Testament maintains that every human soul is accountable to God. The writer of the book of Hebrews declared : "And inasmuch as it is appointed for men to die once and after this comes judgment.." (Hebrews 9:27). According to the specific teaching of Messiah Jesus, judgment is based on what has been done in this life. Jesus stated: "Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment" (John 5:28-29). In another instance, a person asked Jesus what he must do to inherit eternal life. Jesus responded by saying: "..if you wish to enter into life, keep the commandments" (Matthew 19:17b).

Jesus' teachings obviously conflict directly with traditional Christian thought. Indeed, if Jesus taught today in many Evangelical Churches, He would be declared a heretic. Nevertheless, the New Testament basis for judgment is the deeds of this life. Paul confirmed exactly the same thing (Romans 2:6-8). John did likewise (Revelation 20:11-15). Paul even went so far as to declare that gentiles who have not had the benefit of Biblical revelation and knowledge would be judged by their response to their conscience based on the revelation of God in nature (Romans 2:12-16). It is important to note that we maintain that this basis for judgment is possible because all men have been justified to life by the expiating death of Messiah Jesus on the cross (Romans 5:18). Judgment, therefore, is not based on covenant relationships, God's election, ethnicity, faith statement, church membership, or Israeli citizenship. It is based on what was done in this life in relation to the revelation received by each individual.

Since judgment must be left to God, we must never presume to know how any individual or group will fare in judgment. However, based on the Scriptural patterns cited above, we may speculate that:

As noted at the beginning of this article, we rejoice that this issue is coming into open discussion between Evangelical Christians and their Jewish counterparts - the conversation is long overdue. We compliment Pastor Hagee and Rabbi Scheinberg for advancing this discussion. We believe that the Evangelical Church is in the process of taking another step away from false Constantinian doctrine and toward true Biblical theology. I have previously written on these subjects in "God's Final Call" and "Hebraic Roots". I would recommend these books for further study on this subject.