A Review of the Jewishness of Christianity
...synagogue –or Judaism. The following is a brief outline of events that were seminal in the separation that took place between the Jewish community and the new sect –later called Christians in Antioch. Some of the more important dates are: 70 A.D. – The destruction of Jerusalem was accompanied by the death of 1,100,000 Jews (97,000 taken into slavery and captivity). 115 A. D. – A rebellion of the Jews in Mesopotamia, Egypt, Cyrene and Cyprus led to death and was the cause of many barbaric atrocities to be committed by and upon Romans and Jews alike. 132-35 A. D. - The Bar Kochba Rebellion (Bar Kochba was a false Messiah), caused the death of 500,000 Jews. Thousands were sold into slavery or taken into captivity. 135 A. D. - Roman Emperor Hadrian commenced his persecution of the Jews. Jerusalem was transformed into a pagan city with the erection of a Jupiter temple on the temple mountain (Moriah) and a temple to Venus on Golgotha. Jews were forbidden to practice circumcision, the reading of the Law, eating of unleavened bread at Passover or any Jewish festival. Infringement of this edict brought the death penalty. 315 A. D. - Constantine the Great established "Christianity" as the state religion throughout the Roman Empire and then issued many anti-Jewish laws. 379-95 A. D. - Theodosius the Great expelled Jews from any official gate position or place of honor. He permitted the destruction of their synagogues if by so doing it served a religious purpose. 613 A. D. - Persecution of the Jews was documented in Spain. Jews refusing to be baptized were forced to leave the country. A few years later the remaining Jews were dispossessed, declared as slaves and given to pious "Christians" of position. Children aged seven or older were taken from their parents and given a "Christian" education. 1096 A. D. - In Germany bloody persecutions of the Jews were recorded at the beginning of the First Crusade. Among the cities on the Rhine River alone, 12,000 Jews were killed. The Jews were branded second only to the Moslems as the enemies of Christendom. 1121 A. D. – The Jews were driven out of Flanders (now part of Belgium). They could not return nor be tolerated until they repented of the guilt of killing Jesus Christ. 1130 A. D. - The Jews of London had to pay compensation of 1 million marks for allegedly killing a sick man. 1146-47 A. D. - Renewed persecution of the Jews in Germany took place at the beginning of the Second Crusade. The French Monk, Rudolf, called for the destruction of the Jews as an introduction to the Second Crusade. It was only because of the intervention of Emperor Conrad who declared Nuremberg and a small fortress as places of refuge for the Jews, and that of Abbot Bernard of Clairvaux, that the result was not quite as devastating as at the time of the First Crusade. 1181 A. D. - French King Philip banished the Jews from his domain. They were permitted to sell “movable” possessions, but the immovable such as land and houses reverted to the king. Seven years later he called the Jews back. 1189 A. D. - At the coronation of Richard the Lionhearted, unexpected persecution of the Jews erupted in England. Most Jewish houses in London were burned, and many Jews killed. The Crown claimed possessions of the Jews. Richard's successor alone relieved the Jews of more than 8 million marks. 1215 A. D. - At the IV Lateran Church Council, restrictions against the Jews by the church of Rome was issued. 1290 A. D. - Edward I banished the Jews from England. 16,000 Jews left the country. 1298 A. D. - Persecution of the Jews in Franconia, Bavaria and Austria began anew when the Nobleman Kalbfleish alleged that he had received a divine order to destroy all the Jews. 140 Jewish communities were destroyed, and more than 100,000 Jews were killed. 1306 A. D. - King Philip the Fair banished the Jews from France. 100,000 Jews left the country. 1320 A. D. - In France, 40,000 shepherds dedicated themselves for the Shepherd Crusade to free Palestine from the Moslems. Under the influence of alleged criminals and land speculators, they destroyed 120 Jewish communities. 1321 A. D. - Jews were accused of having incited outlaws to poison wells and fountains in the district of Guienne, France. 5,000 Jews were burned at the stake. 1348 A. D. - Jews were blamed for the plague throughout Europe, especially in Germany. In Strausberg 2,000 Jews were burned. In Maintz 6,000 were killed and in Erfut 3,000 and in Worms 400 Jews burned themselves in their homes. 1370 A. D. - Jews were blamed for having defiled the "Host" (wafer used in the Mass) in Brabant. The accused were burned alive. Again, all Jews were banned from Flanders and until the year 1820, every 15 years a feast was kept to celebrate the event. 1391 A. D. – In Seville, Spain 70 Jewish communities were destroyed and the inhabitants massacred. 1394 A. D. – The second banishment of Jews from France. 1453 A. D. - The Franciscan monk, Capistrano, persuaded the King of Poland to withdraw all citizens' rights of the Jewish people. 1478 A. D. - The Spanish inquisition was incepted and directed against the Jews. 1492 A. D. - 300,000 Jews who refused to be "baptized" into the Church of Rome left Spain penniless. Many migrated to the Muslim country, Turkey, where they found tolerance. 1497 A. D. - King Manuel banished the Jews from Portugal. Those who remained were ultimately declared slaves. 1516 A. D. – The first Jewish ghetto established in Venice. 1540 A. D. – Jews were banished from Naples and 10 years later from Genoa and Venice. 1794 A. D. - Jewish men were forced to serve 25 years in the Russian military. Many hundreds of thousands of Jews left Russia. 1846-78 A. D. - All former restrictions against the Jews in the Vatican State were re-enforced by Pope Pius IX. 1903 A. D. - Renewed restrictions and frequent pogroms (massacres) of Jews in Russia led to the general impoverishment of Russian Jewry. 1933 A. D. – The persecution of Jews in Hitler Germany began and led to the alleged systematic destruction of 6,000,000 Jews throughout Nazi-occupied Europe. This list is not all-inclusive nor does it list the atrocities and retaliations committed by Jews. There is in this one sided list enough information to understand the long-standing animosity between Christians and Jews. This animosity has helped to fuel the church’s resistance to exploring and embracing its Jewish roots. Another deterrent to exploring and accepting the church’s Jewish roots probably has something to do with the icon that symbolizes the church. The cross has definite value in Christian symbolism as a reminder of the suffering and shame endured by Jesus Christ on the crucifix. While the preaching of the cross and its message is indeed "the power of God unto salvation" (Rom. 1:16), so horrible was the scene at the cross that the Heavenly Father could not bring Himself to look upon it. Is it likely that Jesus would encourage the historic emphasis and high profile we have placed on the emblem of the cross? Although the message of sacrifice and redemption would have remained the same, it is unlikely that He would "cherish the old rugged cross" any more than He would some other instrument of cruelty that may have been used to cause His suffering and death. Indeed, it is entirely possible that He would even discourage its being excessively displayed. The cross would bring back haunting memories of excruciating torment as is indicated by the writer of Hebrews when he states that our Savior "endured the cross despising the shame" (Heb. 12:2). Perhaps this is why the cross is so glaringly missing, indeed totally absent, from the abundance of symbolism to be found in the book of the "Revelation of Jesus Christ." There it is simply nowhere to be found. Another icon that could hold special significance without the previously mentioned negative associations might be the seven-branched lamp stand called the Menorah. An investigation into the origin, use and purpose of the Menorah would prove beneficial here. The first mention and detailed description of the candlestick is found in Exodus 25: 31-40. Moses had just returned from Mount Sinai where he had been instructed to make the candlestick and other items to be used in worship in critical design. All of the furnishings of the temple including the lamp stand were to be constructed according to the "pattern" of heavenly things. Robert Somerville states that obviously, God demands precision. Consequently, the Menorah has a divine configuration. From the biblical description of the lamp stand spelled out in Exodus Chapters 25 & 37 (reinforced by historical record), we discover that a numerical pattern emerges. There were 7 lamps on the top of the lamp stand, 70 (*2) garnishments on its branches and **12 foundational divisions of its stacked hexagon base. The specific numbers 12, 70 (2), and 7 represent a basic numerical pattern of operation for both Israel and the Church. In the governmental structure of Israel there were 12 men who served as leaders or heads over their tribes with whom Moses could communicate (Num. 1:44). Moses chose 70 (2) elders of the people to be with him on Mount Sinai as a support system (Num.11:16). After Moses' departure, Joshua appointed 7 priests who led the camp of Israel into victory blowing the rams horns (Joshua 6:4). In the same manner, Jesus began the formation of the New Covenant Church (Heb 8:8) during His earthly ministry by choosing 12 apostles who became the foundational governing pillars of the church (Mk. 3:14). He then appointed other "70" (2) and sent them out in ministry (Lk. 10:1). After His crucifixion, the 12 appointed a body of 7 men to assume a great portion of the care and responsibility for the churches so that the twelve apostles could return to Jerusalem and give themselves continually to prayer and ministry of the word (Acts 6:2-3). These seven men were far more than deacons as is commonly supposed. They were all powerful ministers clearly demonstrated by Philip and Stephen. Obviously the very framework of God's government for His people is reflected in the design of the lamp stand. We find these numerical patterns and or multiples of them, in many Old Testament and New Testament demonstrations. References to them are particularly noted in the book of the Revelation of Jesus Christ. The lamp stand occupied a place of great prominence among the instruments used in worship. Moses was charged by God with the responsibility of building a sanctuary according to the "heavenly" pattern. It should be noted here that the making of graven images is not prohibited here because there is no intent to worship them. The worship of them would be a sin. While mankind was commanded of God not to bow down and worship symbols, they play a crucial role in promoting spiritual understanding. God is not worshiped in these things that are made but He is most definitely revealed through them. The Menorah is more than just a Jewish relic. It should rightly be considered as LAMP OF GOD, because it was God who designed it, had it constructed, and commanded its use (Ex 25:31, Number 8:2-4). The Menorah symbolism is found quite extensively in the Bible. A few of the better examples follow here. In the 4th chapter of I Samuel we see the circumstances surrounding Samuel's prophetic call and the existing condition of Israel. In Psalms 119:105 we again find the lamp motif with the Lamp of God, which is the Word of God. In the New Testament the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. (Mt 25:1,2,5,8). In Zechariah 4: 2,6 we can again glean the imagery of the candlestick. Zechariah was one who was highly motivated for and involved in the restoration of the walls of Jerusalem and the Holy Temple. There Zechariah beheld a huge candlestick (Menorah) with seven lamps upon the top of it. While beholding the scene, he heard a voice declaring “This is the word of the LORD unto Zerubbabel,[the restorer] saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts (Zech. 4:2,6). In this case it symbolized the seven-fold spirit of God at work in the restoration efforts taking place in Jerusalem. Jesus was a Jew and well acquainted with His Judaic heritage. Since we know the setting was in the season of the feast of Tabernacles when huge Menorah's were being lighted throughout Jerusalem, some historians suggest --and it is reasonable to assume-- that the Menorah (lamp stand) was what He had in mind when He declared in Mt. 5:14 that “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a CANDLESTICK; and it giveth light unto all that are in the house. The church here is represented by the symbol of the candlestick as attested to in the book of Revelation where the angel states “... the seven CANDLESTICKS which thou sawest are the seven CHURCHES (Rev.1:20) It should be remembered that the first congregations were more "Judeo-Christian" in nature and appearance than the subsequent church that became more Greco-Roman in orientation. The indication is that the candlestick must have served as an official symbol of identity with that body of Christian churches originating in Jerusalem who had been birthed of Judaism. One could easily imagine that the Menorah would have been on prominent display. The issue being raised here is not one of ethnicity but of Biblical correctness. Let us take another look at the book of Revelation. The main theme of the first chapter is demonstrated by the imagery of Jesus Christ standing in the midst of the seven golden candlesticks. It could be suggested that this was a call to redemption. Another more viable suggestion is that this becomes a clarion call to restoration. Was not the first message to the church of Ephesus a pleading to return to the “first love?” This overwhelming imagery which shows Jesus Christ standing in the midst of the seven candlesticks, -the churches of Asia Minor- alludes to an invitation to return to a Christ-like spirit and Biblical order. There is one character trait in a Christ-like spirit with which the Church is much less familiar, that being “the spirit of prophecy.” ... the testimony of Jesus is the SPIRIT OF PROPHECY. (Rev. 19:10) The entire life of Yeshua (Jesus) was an exercise in prophetic display not an exercise in the spirit to prophesy. Jesus’ sojourn on this earth was a “divine orchestration” of fulfilled Biblical prophecy, which set him apart from all would-be messiahs. Finally, we see seven flames of fire, a heavenly Menorah as it were, ablaze before the throne in heaven: And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. (Rev. 4:5) Isaiah 11:2 clearly defines the seven spirits of God and their mission? And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD The purpose for mentioning these seven spirits ablaze before the throne of God is to show that the principles of the candlestick are also manifested in the heavenlies. For the Church to be a living lamp stand in the earth, and the light on a "candlestick" that Jesus predicted (Mt 5), all of these seven spirits of God must be burning in our personal lives, as well as in the corporate Church. The seven-branched candlestick was given to constantly remind us of that important truth. The Menorah is one of the few symbols that can be effectively used in any and all occasions such as at wedding ceremonies, infant dedications, home dedications, the dedication of a business or any other occasion where a declaration of the *seven spirits of God would be appropriate. Again, the cross has definite value in Christian symbolism as a reminder of the suffering and shame endured by our Lord for us as a sacrifice, but the candlestick symbolizes the grandeur and brightness of His glory and presence. Confusion often arises as to the difference between the symbolisms of the seven-branched Menorah (candlestick) that God commanded Moses to make for use in temple worship (Ex. 25:31) and the nine-branched Hanukkah light of common use in many Jewish homes. It is easy to confuse these two if you are not counting. Hanukah means dedication and the Hanukkah light was created to memorialize a momentous national deliverance of Israel from an evil invader. Hanukkah became one of the many traditional festivals of Judaism. This festival is also known as the Feast of Lights and the Feast of Dedication. There is a reference to it in the New Testament: And it was at Jerusalem the feast of the dedication, and it was winter. (Jn. 10:22) It is being increasingly reported that many pastors and churches are beginning to introduce some of the Judaic principles into their teaching and worship, namely the reintroduction of the Biblical Feast Day celebrations [seven in all], the use of banners, the use of the Hebrew names of God, Sabbath celebrations, etc. One pivotal question, which begs to be answered, revolves around just how much of traditional Judaism should be incorporated or reintroduced into the church, if at all. Again we retu...