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CONSTITUTION
OF
Congregation B'nei HaMelech
Adopted February 1, 1997
Whereas we hold the Bible, consisting of
the sixty-six books of the TaNaKh (the Hebrew Bible or so-called
“Old Testament”) and the Ketuvei HaShalichim (Apostolic
Writings or Apostolic Scriptures, so-called “B'rit Chadasha,” “Renewed
Covenant,” or “New Testament”) of the (so-called) “Protestant Canon,” to
be the inerrant written Word of
HaShem in their original autographs; and
Whereas we believe the Bible as we have
now received it to be without any material deviation from those original
autographs in matters of doctrine, faith, and conduct; and
Whereas we therefore accept the Bible as
our final authority in all things; and
Whereas the Bible requires that all
things be done decently and in order; and
Whereas the Bible requires that we submit
to the authority of those whom HaShem has appointed to govern
us, so long as they do not require us to be disobedient to HaShem’s
Own higher authority; and
Whereas those whom HaShem
has appointed to govern us require that we adopt a formal governing
document which contains certain provisions of man’s law; and
Whereas the Bible requires that we do
nothing to offend our brethren of the true and precious Faith; and
Whereas those brethren likewise expect
that we adopt a formal governing document in accordance with our accepted
tenets;
Therefore we do hereby declare and
establish this Constitution to which we voluntarily submit ourselves.
ARTICLE I
Name and Purpose
Section 1 — Name
This local manifestation of the
Body of Mashiach[1] meeting together as an
independent congregation of believers shall be known for legal and
government purposes as Family Bible Church, and shall be duly
licensed as such by the state in which the main offices of this ministry
may reside. The Ministry of this fellowship shall be Messianic in form and
shall be known as B'nei HaMelech (Children of the King)
Fellowship.
This fellowship
exists solely for the glory of HaShem, the God of the Bible,
the God of Avraham, Yitz'chak, and Ya'akov Whose Name is too
sacred to be pronounced, and for the fulfillment of our divinely-ordained
responsibilities (a) toward Him, (b) toward our families, (c) toward
others within the universal Body of Mashiach (“the Miqra”)[2]
which is the Body and Bride of Adonai Yeshua HaMashiach,[3]
(d) toward those who are outside of the Body of Mashiach (“the Lost”), and
(e) toward HaShem’s chosen nation of Israel and her people.
We view those responsibilities to be as follows:
We agree with the Westminster Shorter Catechism that
“Man’s chief end is to glorify God, and to enjoy Him
forever.” We accomplish this responsibility toward HaShem primarily by
loving Him. When we truly love Him above all else, we will give Him our
unquestioning obedience in all things. Our love and obedience will then
glorify Him.
When one of
the Scribes asked Yeshua HaMashiach, “Which mitzvah[4]
is the greatest of all?” Mashiach answered, “The greatest is, ‘Hear,
Yisra'el, the Lord our God, the Lord is one: you shall love
the Lord your God with all your heart, and with all your
soul, and with all your mind, and with all your strength.’ This is the
first mitzvah. The second is like this, ‘You shall love your neighbor as
yourself.’ There is no other mitzvah greater than these.” (Mark
12:28-31).[5]
Anyone who does not love HaShem as Mashiach commanded
is under the divine curse of HaShem. “If
anyone does not love the Lord, a curse on him! Marana, ta! [Our Lord,
come!]” (1 Cor.
16:22).
The Bible says that Yeshua
HaMashiach became obedient to the Law so that the Goyim[6]
would glorify HaShem. “For
I say that the Messiah became a servant of the Jewish people in order to
show God’s truthfulness by making good His promises to the Patriarchs,
and in
order to show His mercy by causing the Gentiles to glorify God — as it is
written in the Tanakh, ‘Because of this I will acknowledge you among the
Gentiles and sing praise to your name.’” (Rom.
15:8-9).
The Bible says that because He has bought us out of
bondage to sin, we live to glorify Him: “…
The fact is, you don't belong to yourselves;
for you were
bought at a price. So use your bodies to glorify God.” (1 Cor.
6:19-20).
Yeshua said that if we love Him we will obey Him (John
3:36; 14:23,24), and the Apostolic Writings confirm that we are to
obey Him (Acts
5:29,32;
Rom. 2:8; 6:16;
2 Thess. 1:8; 3:14;
Heb. 5:9;
1 Pet. 1:2; 4:17). This glorifies HaShem (Rom.
15:6).
The Bible says that we have become the Bride of
Mashiach and that we will reign with Him forever (Rev.
19:6-9; 21:1-22:7).
Yeshua clearly says that we have an obligation to
observe all the mitzvot (commandments) of Torah that we possibly
can, and that we are to teach others to do likewise (Matt.
5:17-20). We clearly understand that it is not possible for us to
observe all the mitzvot because many of them refer only to
life within Eretz Yisrael, and some refer only to the Temple, which
does not exist in our time. Neither are we responsible for observing those
mitzvot which are particular to certain classes of individuals
other than ourselves.
Because
HaShem created the family millennia before He created His
Miqra, we believe that our responsibility toward our family comes second
only to our responsibility toward HaShem. Yeshua set this
model before us in that, as He hung dying on His cross[19]
at Calvary, He committed the care of His mother into the hands of the
Beloved Talmid.[7] HaShem’s Torah, which
our Lord declared is unchangeable, provides for strong family bonds and
responsibilities. Our Lord taught that the man who fails to care for his
family is worse than an infidel.
Concerning relationships within the Family, our Lord
taught that Mashiach is the head of the husband and the husband is to be
subject to Mashiach. He also taught that the husband is the head of the
wife and the wife is to be subject to her husband (Eph.
5:22-33;
Col. 3:18;
1 Pet. 3:1-6;
Titus 2:5). The Bible teaches that the husband is to love his wife
“just as Mashiach also loved the Miqra and gave Himself up for her,” and
to treat her gently, “as a weaker vessel” (Eph.
5:22-33;
Col. 3:19;
1 Pet. 3:7). The Bible also teaches that a husband and wife are to
“become one flesh” (Eph.
5:31).
The Bible teaches that children are to be obedient to
their parents and honor them (Col.
3:20;
Eph. 6:1-3). Fathers are not to exasperate their children or provoke
them to anger “but [are to] bring them up in the discipline and
instruction of the Lord” (Col.
3:21;
Eph. 6:4). Parents are to instruct their children in the laws of
HaShem “that they should put their confidence in HaShem,
and not forget the works of HaShem, but keep His
commandments.” Parents are also to teach their children the praises of the
Lord, not just His judgments (Ps.
78:1-8;
Deut. 4:10;
6:4-9;
11:18-21).
We therefore commit that in all the teachings and
functions of this congregation, we will keep the family foremost, that our
families will be built on the sure foundation, which is Adonai Yeshua
HaMashiach and His Word.
When speaking about the greatest of all mitzvot
(commandments), Yeshua said, “The second is like this, ‘You shall love
your neighbor as yourself.’ There is no other mitzvah greater than these.”
(Mark 12:31). Yeshua also said, “This is my
mitzvah, that you love one another, even as I have loved you.
Greater love has no one than this, that someone lay down his life for his
friends. You are my friends, if you do whatever I command you. … I command
these things to you, that you may love one another.” (John
15:12-17). We are commanded to fervently love each other (1 Pet.
1:22;
4:8-9;
1 John 3:11,23;
4:7-12;
2 John 1:5).
This kind of love means placing others’ well-being
before our own (Rom.
12:10;
Phil. 2:3,4;
1 Thess. 3:11-13; 5:15).
We are to meet one another’s needs (Rom.
12:13;
2 Cor. 9:12-14). We are to obey our spiritual leaders and submit to
their authority over us (Heb.
13:17). We are to be devoted to one another (Rom.
12:10-13). We are to “pursue the things which make for peace and the
building up of one another” (Rom.
14:19-20). We are to “be of the same mind with one another according
to Mashiach Yeshua” (Rom.
15:6) and to accept one another (Rom.
15:7). We are to admonish one another (Rom. 15:14;
Col. 3:16).
We are to give honor to one
another (1 Cor.
12:24-26;
1 Thess. 5:13). We are to “show forbearance to one another in love,
being diligent to preserve the unity of Ruach HaKodesh[8]
in the bond of peace” (Eph.
4:1-6). We are to lay aside all falsehood and speak truth to each
other (Eph.
4:25;
Col. 3:9). We are to be kind and tenderhearted to each other (Eph.
4:32). We are to forgive each other as HaShem in Mashiach
forgave us (Eph.
4:32;
Col. 3:12-15).
We are to submit to each other (Eph.
5:18-21). We are to comfort one another (1 Thess.
4:17-18). We are to encourage one another (1 Thess.
5:11;
Heb. 3:13; 10:25). We are to build each other up (1 Thess.
5:11). We are to live in peace with each other (1 Thess.
5:13). We are to “stimulate one another to love and good deeds” (Heb.
10:24). We are to confess our sins to one another and pray for one
another (James
5:16). We are to serve each other (1 Pet.
4:10). We are to act humbly toward each other (1 Pet.
5:5-6). We are to have fellowship with each other (1 John
1:7;
Heb. 10:25).
We are not to judge one or to put obstacles or
stumbling blocks in each other’s way (Rom.
14:13). There are to be no divisions among us (1 Cor.
12:25). We are not to “bite” one another (Gal
5:13-16). We are not to become boastful, challenge one another,
or envy one another (Gal.
5:26). We are not to repay evil with evil (1 Thess.
5:15). We are not to forsake our own assembling together (Heb.
10:25). We are not to complain or speak against each other (James
4:11; 5:9;
1 Pet. 4:8-9).
At His ascension, Mashiach
gave His Shliachim[9] the following
Commission: “Going, therefore, make talmidim of all the goyim,
immersing them in the name of Abba,[10] and of HaBen,[11]
and of Ruach HaKodesh,[12] teaching them to observe
all things that I commanded you …” (Matt.
28:19-20, literal). He also told them, “But you will receive power
when Ruach HaKodesh has come upon you. You will be witnesses to me in
Yerushalayim,[13] in all Yehudah[14]
and Shomron,[15] and to the uttermost parts of the
earth.” (Acts
1:8). We believe that commission, in its primary application, was
given directly to the Shliachim and that they literally fulfilled that
commission prior to their deaths before the end of the first century.
However, we believe that the principles of our Lord’s
instructions are clear, and that those principles apply to the local
assembly today. They require us, as ambassadors for Mashiach, to carry on
the ministry of reconciliation (2 Cor.
5:18-21) by taking every opportunity to present the Gospel (Good News)
of Yeshua HaMashiach and His Kingdom to a lost and dying world.
Grammatically, the imperative (the mitzvah or
command) is to “make talmidim” (students who follow the teaching
they are given and strive to become like their teacher). “Going,”
“immersing,” and “teaching” are all participles, which means that they are
how we are to make talmidim. The Lord’s command to His Miqra is
clear: we are make talmidim wherever we can. And we are to make talmidim
by going, immersing, and teaching.
a. We are to
Make Talmidim
A talmid (plural, talmidim) is one who
sits under the teaching of another, and who strives to become like the
teacher. As we lead the lost to Mashiach for salvation, we are to lead
them to a local assembly of believers for their growth and nurturing in
the Word of HaShem. If we fail in this area, we may possibly
have made a convert, but we have failed to make a talmid.
b. We are to
Make Talmidim by Going
There is no provision for us to wait for the lost to
come to us. We are proactively to seek ways and opportunities to present
the Gospel of HaShem’s Grace to the lost. We are to “Go out
into the highways and along the hedges, and compel them to come in, that
My house may be filled” (Luke
14:23). The “Lord’s house” is not the building in which the local
assembly meets, but rather it is the family of HaShem that is
in mind (John
14:2).
c. We are to
Make Talmidim by Immersing
Those whom we lead to a relationship with Adonai Yeshua
HaMashiach, we are to make talmidim. One of the first steps of
becoming a talmid is obedience to the Lord’s instruction that
talmidim are to be made by being immersed. As the lost are won to
Yeshua, it is our responsibility to make talmidim of them by
immersing them.
d. We are to
Make Talmidim by Teaching
We are then commanded to be teaching them all those
things that were taught by our Lord and by His Shliachim. We know this
instruction as “the Apostles’ Doctrine” or the “Doctrine of the Shliachim”
which has been given “for the equipping of the saints for the work of
service, to the building up of the body of Mashiach; until we all attain
to the unity of the faith, and of the knowledge of the Son of HaShem,
to a mature man, to the measure of the stature which belongs to the
fullness of Mashiach” (Eph.
4:11-13).
We believe that Israel has been elected by HaShem
out of all of the families of man to be His chosen people, to serve as an
example to the world of His love, compassion, providence, and righteous
judgment. Moreover, HaShem chose Avraham and his descendants
to be the human family from which His own Son, Adonai Yeshua HaMashiach
(“the LORD Jesus Christ”) would be born after the
flesh, to be Israel’s Messiah and our Redeemer.
We believe that, although many individual Israelites
immediately received the Good News of Mashiach and became His talmidim,
corporate Israel (that is, the political nation of Israel, not the
Jewish people - see
Acts 21:20l which clearly states that tens of thousands of Israelites
had accepted Yeshua as the Messiah) fell from her exalted position among
the nations of the world because of her repeated idolatry and the
rejection of Mashiach by Israel’s governmental leaders when He first
appeared. Therefore, HaShem allowed the destruction of the
Temple and the dispersion of political Israel throughout the nations of
the world, and allowed Eretz Yisra'el (the Land of Israel) to be
overrun by the Gentile nations (the Goyim) for a period of time
known as “the time of the Goyim.” This was a temporary exile from which
HaShem promised to call forth His people at the end “the time
of the Goyim.” We believe that the establishment of the modern
State of Israel in 1948 marked the end “the time of the Goyim,” and
that He is now returning His People to their Land, from which they will
never again be exiled.
We believe that HaShem has made numerous
unilateral, unconditional, and eternally irrevocable covenants with the
household of Abraham, many of which have not yet been fulfilled, and that
because of His unchangeable nature He is faithful to fulfill all His
promises. We therefore accept as self-evident that HaShem is
not yet finished with His chosen race. They will again live corporately in
fellowship with and obedience to Him, and in peace and safety within the
geographical boundaries of their ancestral home, Eretz Yisra'el,
under the Kingship of His Messiah Yeshua. We specifically and
categorically reject as heretical the dogma known as “Replacement
Theology” which teaches that “the Church” has replaced Israel in HaShem’s
plan, and that Israel has been “set aside” — even temporarily —in
favor of the Gentiles.
We believe
that the Miqra, the Body of Mashiach, properly understood, is
thoroughly Jewish. Mashiach and all His Talmidim were Torah-observant
Jews who worshipped in the Temple and in the synagogues throughout Eretz
Yisrael[16] and the Diaspora.[17]
The Bible, including the TaNaKh and the Apostolic Writings, is a
thoroughly Jewish book, written by Jews, about Jews, to a Jewish audience.
Yeshua told the Samaritan woman that salvation is from the Jews (John
4:22), and Rav Sha'ul wrote that “the Good News of Messiah, … is the
power of HaShem for salvation for everyone who believes; for
the Yehudi [Jews] first, and also for the Yevanit [Greeks,
or Gentiles]” (Romans
1:16).
Further, while there were some non-Jewish believers in
the first century, we believe that the clear historical record is that the
Miqra was predominately, if not almost exclusively, Jewish for the first
hundred years after the Resurrection of Yeshua HaMashiach. It was not
until the Bar Kokhba rebellion in approximately 132 that Jewish Believers
in Mashiach separated themselves from the synagogue, and then only because
the chief Rabbi declared that Bar Kokhba, and not Yeshua, was the
Mashiach. Until the time of Emperor Constantine there was never a question
of “how does a Jew become a follower of Messiah?” The question was,
rather, “how is it possible for a Gentile believer to become a follower of
the Jewish Messiah without first becoming a Jew?”
We believe, therefore, that the true nature of the
Miqra, HaShem’s “Called-Out Ones,” now known as the Body of Mashiach
(erroneously and ignorantly called “the church”), is as it has ever been
since the call of the nation out of the land of Egyptian bondage, to be
the faithful remnant of Israel, and that for a non-Jew to be a part of
that Body he/she must be adopted into the family of Israel. “Thus says ADONI
of Hosts: ‘In those days, ten men will take hold — out of all the
languages of the nations — they will take hold of the skirt [literally,
take hold of the tzitziot (fringes) of the tallit (prayer
shawl)] of him who is a Yehudi, saying, “We will go with you, for
we have heard that HaShem is with you.”’” (Zechariah
8:23)
We believe that Gentile Believers in Mashiach are heirs
to salvation and to the wonderful promises of HaShem only
because HaShem has seen fit to adopt them into Abraham’s
family, Israel, who alone are the rightful heirs of those covenants (Romans
11). Those who are Gentile Believers in Mashiach therefore own an
un-payable debt of gratitude to those who are the sons of Avraham after
the flesh, and we owe it to Israel and to our Lord Yeshua to do all within
our power to lovingly lead those who do not know their Messiah into faith
in, and obedience to, Him, thus to resume their rightful place as the
“Light to the Nations.”
Additionally, when Mashiach returns to establish His
earthly kingdom, all nations of the earth will be judged by the way they
have treated corporate Israel (Matt.
25:31-46). Therefore, even more do we have an obligation to treat
Israel righteously, for they are the brethren of our own dear Lord Yeshua,
and it is the Gentiles who have been adopted into their family.
This congregation shall “continually devote [our]selves
to the apostles’ teaching and to fellowship, to the breaking of bread
(table fellowship) and to prayer” (Acts
2:42), both by assembling ourselves together regularly for corporate
worship and study of the Sacred Text, and by meeting together in small
family groups for devotion and fellowship from time to time and in such
places as the Lord may direct.
Under the authority of
Ephesians 4:11,
Acts 14:23,
Acts 20:17,
Acts 21:1,18, and
Titus 1:5, we shall also license and commission (ordain) spiritually
qualified men who have been ordained by HaShem to serve as
Elders of His Miqra. These are men who have been specifically called by
Him into ministry as Apostles (Traveling Elders, or Missionaries),
Prophets (Preaching Elders), Evangelists (“Gospelizing” Elders), and
Pastor/Teachers (Shepherding Elders). We shall also commission and support
spiritually qualified men and women who have been called by HaShem
to any mission field, whether at home or in any foreign nation, to
faithfully proclaim the Good News of the Kingdom of Yeshua HaMashiach to
the Lost. We shall also educate Believers in Mashiach in any manner
consistent with the requirements of Holy Scripture, and maintain
missionary activities in the United States and any foreign country. We
shall also engage in any other ministry that we may decide to pursue in
obedience to the will of HaShem.
It shall therefore be the mission of this ministry to:
a. Faithfully proclaim, to the Jew first and also to the Gentile, that
Yeshua of Natzeret is Melech HaMashiach (Israel’s King Messiah) and the
Redeemer of Israel and of the world.
b. Encourage and facilitate Jewish Believers in Messiah to retain their
traditional ethnic distinctives (their “Jewishness”), and to educate
non-Jewish Believers in Messiah about their spiritual heritage in
Judaism, encouraging (though not compelling) them to return to their
Hebraic roots, so that both Jew and Gentile may know the spiritual
reality of being one in the Messiah.
c. Provide
a Biblical Jewish context for Messianic faith and life in which Jewish
and non-Jewish Believers in Messiah may worship together, as the
Shliachim taught the Messianic Believers of the first century, and as we
believe worship will take place in the Messianic Kingdom.
d. Teach
the Word of HaShem in such a way that all Believers, both
Jewish and non-Jewish, might be enlightened, encouraged, and equipped to
live and model a Biblically Torah-observant lifestyle.
e. Fully
support, in whatever way Ruach HaKodesh may lead, the reunification Jew
and Gentile into a unified Body of Messiah, to support and further the
return of Israel in fullness to her Covenant Land and to her rightful
place as HaShem’s “light to the world,” and the
establishment of HaMashiach’s Kingdom on earth.
The following statement is required by law to be
included in the governing document of any organization that seeks to be
granted tax-exempt status on religious grounds.
“In accordance with the laws
of the United States of America, this congregation is organized as a
‘church’ and/or synagogue exclusively for charitable, religious, and
educational purposes within the meaning of Section 501(c)(3) of the
Internal Revenue Code of 1986 (or the corresponding provision of any
future United States Revenue Law), including, for such purposes, the
establishment and maintaining of Jewish and/or Christian worship, the
building and maintaining of places of worship and ancillary facilities
including, but not limited to, parsonages, schools, chapels, radio and
television stations, rescue missions, print shops, day care centers,
camps, nursing homes, and cemeteries, and any other ministries that the
congregation may be led by HaShem to establish, and for the
making of distributions to organizations that qualify as exempt
organizations under section 501(c)(3) of the Internal Revenue Code, or
corresponding section of any future federal tax code and whose purposes
are in harmony with the herein stated purposes of this congregation.
“No part of the net earnings
of this congregation shall inure to the benefit of, or be distributable to
its members, trustees, officers, or other private persons, except that the
congregation shall be authorized and empowered to pay reasonable
compensation for services rendered and to make payments and distributions
in furtherance of the purposes set forth in the purpose clauses hereof.
“No substantial part of the
activities of the congregation shall be the carrying on of propaganda, or
otherwise attempting to influence legislation, and the congregation shall
not participate in, or intervene in (including the publishing or
distribution of statements) any political campaign on behalf of any
candidate for public office.
“Notwithstanding any other
provision of this document, the congregation shall not carry on any other
activities not permitted to be carried on (a) by an organization exempt
from federal income tax under section 501(c)(3) of the Internal Revenue
Code, corresponding section of any future federal tax code, or (b) by an
organization, contributions to which are deductible under section
170(c)(2) of the Internal Revenue Code, or corresponding section of any
future federal tax code.
“Upon the dissolution of the
congregation, assets shall be distributed for one or more exempt purposes
within the meaning of section 501(c)(3) of the Internal Revenue Code, or
corresponding section of any future federal tax code, providing such
purposes are in harmony with the herein stated purposes of this
congregation. Upon dissolution of the congregation by the
‘Translation/Rapture of the Bride of Mashiach,’ its assets shall be
distributed to the federal government, or to a state or local government,
for a public purpose. Any such assets not disposed of shall be disposed of
by the Court of Common Pleas of the county in which the principal office
of the congregation is then located, exclusively for such purposes or to
such organization or organizations, as said Court shall determine, which
are organized and operated exclusively for such purposes.
“In the event that any future
change in the law, or in the judicial or legislative interpretation
thereof, requires that this congregation forego, curtail, or refrain from
any of its stated purposes, or from any other purpose which the Lord may
direct, in order to maintain its tax-exempt status, this congregation
shall voluntarily relinquish any claim to tax exemption and this
Constitution shall be amended in such a manner that our responsibilities
to Adonai Yeshua HaMashiach shall not in any way be compromised.”
This fellowship is founded upon the conviction that the
Bible, as the literal written Word of HaShem, is sufficient
for all matters of faith and practice, and that the answers to all
questions of church policy and procedure are to be found therein. The
Bible, therefore, as interpreted by the Elders in accordance with a
systematic methodology as specified below, shall be the true Constitution
of this church. The following Doctrinal Summary is offered as a brief
overview of the major points of doctrine to which this congregation
subscribes. The Elders of this congregation, as guided by Ruach HaKodesh
and in keeping with valid Biblical scholarship, shall create and maintain
a separate document to be known as Doctrinal Guidelines for B'nei
HaMelech Messianic Fellowship, which is included by reference as a
part of this Constitution.
Section 1 — Concerning the Bible
We believe that the complete Bible consists of both the
ancient Hebrew TaNaKh (an acronym for Torah [Divine Instruction,
usually translated “Law”], Nevi'im [Prophets], K'tuvim
[Writings]) and the later writings of the Shliachim (Apostles) — variously
known as the Ketuvei HaShalichim (Apostolic Writings or Apostolic
Scriptures), “B'rit Hadasha,” “Renewed Covenant,” “New Covenant,” or “New
Testament” — and that in its original autographs — those originally
hand-written by the Shliachim [Apostles] and Nevi’im [Prophets] — it is
the literal written Word of HaShem, absolutely inerrant and
infallible in relation to any subject with which it deals, and is the only
infallible and authoritative word of HaShem.
We believe in the verbal (all the words of the
Bible) and plenary (all the parts of the Bible) inspiration, dual
authorship, and protected transmission of all Scripture, so that in the
Bible is to be found the full and sufficient source of all divine
revelation. Therefore, no other writings, “prophecies,” or other supposed
revelations are to be accepted as divinely inspired or authoritative. All
teachings and all knowledge, whatever the source, are to be understood and
interpreted in the light of the sacred Scriptures.
We believe that the Bible is to be properly interpreted
only through the enlightenment of Ruach HaKodesh [the Holy Spirit] and
understood in its literal, natural, historical, grammatical, and intended
sense; that in order to be correctly understood and interpreted, it must
be understood and interpreted from the perspective of its original
recipients; that since the original recipients of the Sacred Text were
Jews living within Tabernacle/Temple/Synagogue milieu, it can be only
correctly interpreted when viewed from the perspective of
Tabernacle/Temple/Synagogue Judaism as it existed from the Exodus through
the dispersal following the destruction of the Second Temple; and that it
is to be accepted as the full and final authority over the Believer's
faith and conduct, including all matters of congregational polity, policy,
and procedure (Deut.
6:4-9;
Prov. 3:1-6;
Ps. 119:89, 105;
Isa. 48:12-16;
Rom. 8:14-17;
II Tim. 2:15, 3:16-17)
Furthermore, we believe that to divide the Sacred Text
into two “books” or “testaments” is error, and that the writings of the
Shliachim should rightfully be included as an integral part of the K'tuvim.
We object to the use of the terms “Old” and “New” Testament or Covenant,
in that the word “old” suggests that which is obsolete or of less
importance that it originally was, and the word “new” suggests that which
supplants or has replaced something “old.” We hold that the Creator has
one, and only one, standard of righteousness, the Torah, by which the
conduct of all humankind will be judged.
A. Torah
The word “Torah” is best
translated as “Divine Instruction” rather than “Law,” even though it
contains both civil and ecclesiastical laws for the Commonwealth[20]
of Israel. Although the term “Torah” technically refers to the Five
Books of Moses (Genesis through Deuteronomy), it is commonly used to refer
to the entire TaNaKh (Hebrew Scriptures), or the whole Bible (including
the Ketuvei HaShalichim), depending on usage. Our use of the word “Torah”
never refers to the Talmud (the “Oral Tradition” or “Oral Torah”)
but, while we do not consider the Talmud or any other commentary on the
Scriptures as the Word of God, we believe that the writings of Oral
Tradition, such as the Talmud, the Mishnah, and the Midrash Rabbah, also
contain further insight into the character of God and His dealings with
His people. In the Diaspora we do not practice those parts of Torah
which require residence in the land, a theocratic civil government, and/or
a consecrated Temple on Mount Moriah. We disagree with those who teach
that obedience to Torah is required only for ethnic Jews, and we believe
that HaShem has but one Standard of Righteousness by which every member of
the human race will be judged — His Torah. We therefore believe that
obedience to Torah is incumbent upon all believers in Messiah, including
“the Church.”
Yeshua clearly says that we have an obligation to
observe all the mitzvot (commandments) of Torah that we possibly
can, and that we are to teach others to do likewise (Matt.
5:17-20). We clearly understand that it is not possible for us to
observe all the mitzvot because many of them refer only to
life within Eretz Yisrael under a theocratic civil government, and
some refer only to the Temple, which does not exist in our time. Neither
are we responsible for observing those mitzvot which are particular
to certain classes of individuals other than ourselves.
B. The Ketuvei HaShalichim
We believe that the Ketuvei HaShalichim (Apostolic
Writings, commonly and erroneously known as the “New Testament”) were
inspired by Ruach HaKodesh (see immediately above), written under the
direction of Ruach HaKodesh by Torah-observant Jews, in the Jewish
language (Hebrew and/or Aramaic), and were directed to an
almost-exclusively Jewish audience. We believe that they were then
translated into Koine Greek for transmission to the non-Jewish Messianic
Believers in the Diaspora, and that much of the error in modern
translation and interpretation comes from the attempt to understand the
Apostolic Writings with a Greek (or Western) mindset and ignore the
clearly Hebraic (Eastern) nature of the original text. In order to
correctly understand them, we must therefore interpret them from the
perspective of the Jewish audience to whom they were written.
Section 2 — Concerning God
“Shema Yisrael, ADONAI
Eloheinu, ADONAI echad … Hear, O Israel, ADONAI
our God, ADONAI is one.” (Deut.
6:4)
We believe that there is only
one living and true
HaShem, an infinite and intelligent Spirit Who is the source of
all being and meaning; a compound unity Who eternally exists in three
Divine “Persons” — HaAbba (the Father), HaBen (the Son), and Ruach
HaKodesh (the Holy Spirit) — one in essence and attributes, yet three in
distinct Person, work, and purpose, each of Whom possesses all the
attributes of absolute Deity and is indivisible, infinite, eternal,
unchangeable, omnipresent, omnipotent, omniscient, personal, and perfect
in wisdom, power, holiness, righteousness, justice, goodness, truth,
mercy, and love.
We believe that HaAbba is all the fullness of HaShem
invisible (John
1:18); HaBen is all the fullness of HaShem manifested (made visible in
any form) (John
1:14-18); Ruach HaKodesh is all the fullness of HaShem acting
immediately upon the creature (1 Cor.
2:9-10). [18] [For a fuller discussion of
this subject
go here.]
We believe that Yeshua HaMashiach is the second
“Person” of HaShem, eternally existing as HaBen, Who always has been and
always will be fully God. We believe that He is just as much
God as though He had never become man, and just as much man
as though He had never been God. We believe that He created,
upholds, and sustains the entire universe solely through the power of His
sovereign will.
We believe that all manifestations of HaShem
to man, whether in the Tanakh or in the Ketuvei HaShalichim, are in
the Person of HaBen. We are therefore convinced that is was
HaShem the Son (HaBen) Who walked in the Garden with Adam and
Eve, Who appeared to and made the covenants with the Patriarchs, Who went
ahead of Israel in smoke and fire in the wilderness, Who wrote the Mitzvot
in stone with His own finger atop Mount Sinai, and to Whom the prayers and
adoration of His Chosen People have been unknowingly directed for the past
4000 years.
We believe that without in any way ceasing to be fully
God, He became also fully man, taking upon himself all of the
human attributes except the sin nature. We believe that he was conceived
of Ruach HaKodesh, born of the virgin Miriam, lived a perfect and sinless
life, and accomplished our redemption through his death as a
representative, vicarious, substitutionary sacrifice, and that our
justification is made sure by His literal, physical resurrection from the
dead. We believe in His literal and bodily resurrection and ascension, and
that now glorified He sits at the right hand of Abba where He carries out
His ministry as Kohen HaGadol (the Eternal High Priest) of Representative,
Intercessor, and Advocate on our behalf. We believe in His literal, bodily
return to reign physically on the earth for a thousand years, and in His
ultimate judgment over the living and the dead.
We believe that Ruach HaKodesh is a divine Person Who
convicts the world of sin, of righteousness, and of judgment. Possessing
all of the attributes of Deity, He is fully God, and is
therefore coequal to and coeternal with Abba and HaBen. We believe that
with both Abba and HaBen, He was an active agent in the creation, and that
He is the Supernatural Agent in regeneration and sanctification, immersing
all believers into the Body of Mashiach (the Miqra), equally and
permanently indwelling every believer, and sealing them unto the day of
redemption. We believe that He is the Divine Teacher, Who inspired and
superintended the writing of all Scripture, Who illuminates the
interpretation of Scripture, and Who guides believers into all truth,
assisting Believers to understand and appropriate the Scriptures. We
believe that it is the privilege and duty of all true Believers in
Mashiach to be filled with and controlled by Ruach HaKodesh.
Section 5 — Concerning Angels
We believe that angels are created beings, not deity,
and are not to be worshipped; that they were created by HaShem
to serve and worship Him; that they are organized into different ranks and
orders; and that there are now both holy and fallen angels.
We believe that holy angels are “ministering spirits,
sent out to render service for the sake of those who will inherit
salvation“ (Heb.
1:14). They ministered extensively to Yeshua during His earthly life
and ministry, and are involved in a general ministry to believers. Toward
unbelievers, angels announce impending judgments, and will be actively
involved in the judgments of the time of Ya'akov’s Trouble (the “Great
Tribulation”).
We believe that HaSatan (the
Accuser) is also an angel, a cherub of the highest rank of all angelic
creatures, that he sinned through the pride of self-will, and thereby
became the author of sin and the cause of the fall of man. He is the open
and declared enemy of both HaShem and man, and with his
fallen angels (demons) is in a state of present and open warfare against
HaShem and His saints. Some of the demons are presently being
held captive “in chains” in Sheol. They will all be eternally punished in
the Lake of Fire, which was created specifically for HaSatan and his
demons. Moreover, it should be clearly understood that HaSatan is not the
ruler of the Lake of Fire or of hell; he will be only one of the
multitudes of prisoners there.
Section 6 — Concerning Man
We believe that man was originally created in the image
of HaShem, by HaShem’s own hand and not by any
process of evolution or natural selection, and was given the authority and
ability to exercise dominion over the created world. Adam chose to disobey
HaShem, and because of his disobedience Adam, all of his
descendants, and all of his entire dominion fell under HaShem’s
curse. Sin, sickness, and death entered the world; man became alienated
from HaShem and inherited a sin nature, is totally depraved,
possesses no spark of divine life, and, of himself, is utterly helpless to
remedy his lost condition apart from the grace of HaShem.
Section 7 — Concerning Sin
The word “sin” is an archery term that means “to miss
the mark.” Since the “target” is the perfect example set by Yeshua—that
is, the very nature of HaShem Himself—then we believe that
anything that falls short of that goal misses the mark and is, by the
broadest sense of its definition, “sin.”
We believe that there are two classifications of sin:
(1) original
(imputed) sin, that sin nature which every human inherits from his/her
father Adam, and
(2) personal
sin, the individual choices each person makes to either willfully or
ignorantly disobey HaShem and His Torah.
We believe that all men and women are totally depraved,
without personal merit, and completely unable to save themselves.
We believe that the penalty for sin is separation from
fellowship, which takes one or more of three forms:
(1) separation from HaShem (spiritual death);
(2) separation from the visible Body of Mashiach through discipline and
“excommunication” (which is to be practiced by the Elders [or Beit Din] of
the local congregation solely for the sake of maintaining the purity of
the Body of Mashiach and for producing the repentance and eventual
restoration of the sinning brother or sister), and
(3) separation from this earth and from the physical body through physical
death. We believe that the physical illness and death of all earthly
creatures is the direct result of Adam’s sin, and that some
physical illness and death is the result of personal sin.
We believe that salvation is the free gift of
HaShem brought to sinful man by the unconditional grace of
HaShem and received solely by personal faith in the completed
redemptive work of Adonai Yeshua HaMashiach. We believe that salvation
comes by faith in the Person and completed work of Yeshua, plus nothing
else!
We believe that because of the fact of the
eternal, unconditional, and unilateral promise of HaShem,
because of the nature of the Word and promises of HaShem,
and because of the immutability of the unchangeable covenants of
HaShem, all the redeemed, blood-bought, regenerate, and sanctified
children of HaShem have entered into an unbreakable
relational covenant with HaShem, are completely and
permanently indwelt by Ruach HaKodesh, and are constantly interceded for
by Yeshua HaMashiach, our Kohen HaGadol. We believe that they are
therefore secure in Mashiach forever.
We believe that before the foundation of the world, for
His own purpose and for His own glory, HaShem foreknew,
predestined, called, justified, and glorified all those who are to be
redeemed; that is, “predestined to become conformed to the image of
His Son” (Romans
8:29) and “adopted as sons through Yeshua HaMashiach to Himself,
according to the kind intention of His will” (Ephesians
1:5). The Scriptures refer to these individuals as His “elect,” all of
whom have had their names written in the Lamb’s Book of Life from before
the foundation (creation) of the world (John
17:24;
Eph. 1:4;
1Pet. 1:20). Although HaShem sovereignly elects some to
salvation and glory, paradoxically the election of the saved in no way
demonstrates that HaShem is responsible for the damnation of
those who are not elect to salvation. The Scripture makes it quite clear
that it is not HaShem’s will than any should perish (2Pet.
3:9). We believe that the Scriptures clearly teach that “whosoever
will” (Rev.
22:17) may come to saving faith in Yeshua HaMashiach. We also believe
that the Scriptures just as clearly teach that “the elect” were chosen
from before the foundation of the world.
We believe that from man’s limited perspective he
perceives that he has a measure of “free will,” but that from
HaShem’s perspective HaShem is absolutely and
completely sovereign, and is thus in total control of every event that
occurs in time, space, and eternity. Although HaShem receives
all of the glory and honor for all those who are saved, He in no way is to
blame for any who are lost. We believe that these facts are in no way
paradoxical or contradictory, only that they can only be properly
understood from HaShem’s perspective.
We believe that it is the privilege of all Believers in
Mashiach to rejoice in the assurance of their salvation and their freedom
from “bondage” to the eternal penalties imposed by Torah through
the testimony of HaShem’s Word which, however, clearly
forbids the use of that liberty as an occasion to sin. Though free from
“bondage to legalism,” we believe that every person is yet accountable to
the standard of righteousness that HaShem has defined in His
Torah. We believe that all mankind, and especially Believers in Mashiach,
are obligated to obey all the mitzvot (commandments) of Torah
except for those which are specific to life in Eretz Israel under a
theocratic government, or those which require the presence of a Holy
Temple on Mount Moriah. However, we believe that no man has ever been, or
will ever be, saved or counted as righteous through observance of or
obedience to Torah, but only through faith in Him who is the Giver of
Torah, plus nothing else.
We believe that at the moment of salvation, each person
is literally transformed into a “new creation” (Gal.
6:15;
2Cor. 5:17) which the Bible also refers to as a “saint” or “holy
person” (Phil.
4:21;
Acts 9:13;
Rom. 1:7) — that is, a person who has been “set apart” (“sanctified” —
Rom. 15:16;
1Cor. 1:2) by HaShem to be His precious possession (Eph.
1:14;
1Pet. 2:9) and to serve His specific purpose (Titus
2:14;
2Tim. 1:9).
We believe that sanctification is a “setting apart” of
the believer unto HaShem and that it consists of three steps
or stages in the believer’s life: positional sanctification, progressive
sanctification, and ultimate sanctification. We believe that all Believers
in Mashiach should live in obedience to Torah and in such a manner as not
to bring reproach upon their Savior and Lord, and that separation from all
religious apostasy and sinful pleasures, practices, and associations is
commanded by HaShem. We believe that the Torah is the
standard of righteousness by which each “saint” is to conduct his/her
life.
Continue on to next page
Notes: (These notes are for explanation
only, and are not considered part of our “official” Constitution.)
[1]
xyXm Mashiach is the Hebrew
word for “anointed.” The English form of this word is “Messiah” and the
Greek form of the same word is “Christus,” or “Christ.” Israel anointed
three classes of people: prophets, priests, and kings. As Messiah serves
His people as their Prophet, Priest, and King, He is HaMashiach, The
Anointed One. [ Return ]
[2] arqm
Miqra is the Hebrew word for “convocation” or “sacred assembly,”
suggesting to be called out for that convocation or assembly, hence also
“called out.” The Greek word for this assembly is
ekklesia ekklesia, which is mistranslated
in the English New Testament as “church.” Beyond the human traditions of
the Gentile translators, there is absolutely no grammatical support of any
kind for translating ekklesia as “church.”
[ Return ]
[3] ynda
Adonai is Hebrew for “Lord” and is used both as a title for one's
master and as a title of respect used in place of the Sacred Name
hwhy YHWH — Yeshua is his
given, or proper, name, and means “YHWH is salvation” or “YHWH saves” —
HaMashiach is Hebrew for “the Messiah.” Nobody who ever knew Him in
the flesh ever called Him “Jesus” or “Jesus Christ.”
Click here for more information.
[ Return ]
[4] hwcm
mitzvah is Hebrew for “command,” “commandment,” “precept,” or by
inference “good work.” [ Return ]
[5] All Scripture references in
this Constitution are quoted from the Complete Jewish Bible or
New American Standard Version of the Bible.
[Return]
[6]
ywg goy
(plural, goyim) is Hebrew for “nations,” usually used for anyone
who is not an Israelite, therefore “Gentiles.”
[Return]
[7] dymlt
talmid (plural, talmidim) is Hebrew for “scholar” or
“disciple” — one who learns — specifically one who learns at the feet of
another and who strives to become like the teacher.
[Return]
[8] xwr
ruach is Hebrew for “wind,” “breath,” “mind,” or “spirit,” and
often refers to the Spirit of God.
Xdqh xwr Ruach HaKodesh
is Hebrew for “the Holy Spirit.”
[Return]
[9] xlXm
Shliachim is Hebrew for “those sent forth” or “emissaries,” and signifies
a person who is sent forth as a representative with the full authority of
the one doing the sending. The Greek equivalent is
apostoloß apostolos from which we get
the word “Apostles.” in the State of Israel, their foreign ambassadors are
called Shliachim. [Return]
[10] abba
Abba is Hebrew for “Father.” [Return]
[11] !bh
HaBen is Hebrew for “the Son.” [Return]
[12] Xdqh xwr
Ruach HaKodesh is Hebrew for “the Holy Spirit.”
[Return]
[13] ~lXwry
Yerushalayim is Hebrew for “City of Peace” or “Jerusalem.”
[Return]
[14] hdwhy
Yehudah is Hebrew for “Judah.”
[Return]
[15] !wrmX
Shomron is Hebrew for “Samaria.”
[Return]
[16] larXy
#ra Eretz Yisrael is Hebrew for “the Land of Israel.”
[Return]
[17] The Diaspora, or dispersion,
refers to all Israelites (descendants of Avraham, Yitzhak, and Ya'akov)
living outside of Eretz Yisrael.
[Return]
[18] Paraphrased from Boardman,
cited in Great Doctrines of the Bible, by William Evans. Chicago:
Moody Press, 1912, 1949, p. 28.
[Return]
[19] Within Messianic Judaism
there is considerable debate as to the form of the instrument upon which
Yeshua was executed. We happen to believe that the instrument was in the
form of the traditional Roman cross with a cross-beam, but we view this as
a matter or opinion rather than of doctrine. We find no fault with those
who prefer the term “execution stake” as less offensive to Jewish persons.
[Return]
[20] Some have objected to our use
of the term “commonwealth” assuming it refers to the current political
government or nation of Israel. The Oxford Dictionary defines “commonwealth”
as “independent state or community … a
community of shared interests in a non-political field …
archaic the
general good.” This is the sense in which the use of the term is intended. [Return]
http://familybible.org/About/OurBeliefs/Constitution1.htm
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