While the Shema of Deuteronomy 6:4-9 undoubtedly has an imperative for God’s people of worshipping, loving, and serving Him—the Shema also has an important place in religious history as it concerns monotheism. When the Ancient Israelites left Egypt, and were preparing themselves to enter into the Promised Land, they would certainly need a “statement of belief,” if you will, by which they would declare their exclusive loyalty to the LORD God, and not any of the other deities of Canaan. The Shema enjoined the requirements for God’s commandments to be taught to the people of Israel, and that they were to instruct their children.
In much of religious studies since, and most especially today, approaches to the Shema have gone beyond what was originally intended for the Ancient Israelites. While all who profess the Shema claim that their devotion is directed to the God of Israel, there can be a wide difference of approach between how the Shema is viewed in Jewish theology and Christian theology—particularly when it comes to the statement “the LORD is one.” In historical Judaism, the Lord being “one” means that God is a single entity. In historical Christianity, being “one” means that God is surely a prime entity, but that He may be composed of multiple elements like Father, Son, and Holy Spirit.
There is a great deal of significance attached to this day in Jewish theology, as it is most often emphasized as a time when God looks down from Heaven and reconsiders where He stands with people. It is a time where we are to rejoice and celebrate, remembering His goodness to us, but also begin a sober examination of our humanity, and consider faults and sins that must be rectified.
The Day of Atonement for Messianics can equally be a challenge, because of a possible emphasis on celebration at Yom Teruah/Rosh HaShanah, instead of a serious attitude and call to reflection from the sounding of the shofar. Many Messianics likewise have difficulty reverently focusing on their relationship with the Lord, and in considering where they need to improve in their spiritual walk. For us, while recognizing that our ultimate forgiveness is indeed found in Yeshua, we still need to know that we are humans with a fallen sin nature, and that we need the Lord to empower us for good works. We need to be reminded that without Him, we are nothing, and we need to intercede for the salvation of others.
Why do any of us believe that Yeshua (Jesus) of Nazareth, is the prophesied Messiah of Israel?
Anyone who enters into Pauline theological studies today will easily encounter the fact that there are scholars and exegetes who think that the term “works of law” or ergōn nomou—appearing first in Galatians (2:16[3x]; 3:2, 5, 10), and then appearing again in Romans (3:20, 28)—actually does designate something other than “works/deeds/actions required by the Mosaic Law,” or at least something a bit more specific than just “observing the law” (NIV) in general. These proposals, though, have been met with a great deal of criticism, and even some hostility, by those of particular theological traditions. Alternatives to the customary meaning of “works of law” have been proposed more frequently, as New Testament theologians, over the past fifty years or so, have had greater access to ancient Jewish literature and resources, and this information has had to be considered in their exegesis.
Today’s Messianic movement is in a very precarious situation. On the one hand, some good things are happening as many Jewish people are coming to faith in Messiah Yeshua, and Christians are expressing a love for Israel and embracing their Hebraic Roots. Our numbers are getting larger and larger—with many not having to really wonder what “Messianic” is any more. Many people know that when you call yourself “Messianic” you are either a Jewish Believer in Yeshua, or a non-Jewish Believer in Yeshua who has some kind of strong connection to Israel.
On the other hand, though, there are some not so good things happening today in the Messianic movement. The theology of the Messianic community and i