One of the rabbis embraces the idea of being chosen: "Our objective as the Chosen People is no less relevant or urgent in modern times than it was in antiquity. Although the task is daunting, the goal of peace and harmony is worth the sacrifices it may demand from us." Another rabbi modifies the definition of chosenness: "I would say instead, that Jews are special, but we are not the only Chosen People. . . . Chosenness upholds that we are God's messengers-if you will, on a mission from God-but that ‘God has many messengers.'" Other rabbis reject the idea altogether: "We should not consider ourselves
Am Nivchar, the Chosen People," "Many of us wrongly consider ourselves the Chosen People. . . . We are different from most, yes. But we are not more important to God."
Yet all the rabbis seem to agree on one point. Being the Chosen People-even to those who don't believe there is a Chosen People-must benefit all people. If the Jewish people are chosen, it must be to carry forward God's purposes for all the peoples of the earth.
This same point stands out in the account of the first Shavuot, when Israel gathers at Mount Sinai to receive the Torah. In this central act of the Jewish drama, God defines His special relationship with Israel in terms that go beyond the people themselves:
You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation. (Ex. 19:4-6a)
What is the significance of the phrase "for all the earth is Mine"? On one hand, as translator Robert Alter points out, "Because the LORD is . . . sovereign of all the earth, it is His prerogative to privilege one people among the many as His special treasure" (The Five Books of Moses [New York: W.W. Norton, 2004] p. 423). Five hundred years earlier, the Italian Jewish commentator Sforno suggested another implication:
For all the earth is Mine. And the difference between you and them is one of degree, for indeed all the earth is Mine, and the righteous of all people are without a doubt dear to Me. . . . You will be the treasure of them all by being a kingdom of priests to understand and teach the entire human race that all shall call in the Name of HASHEM and serve Him in one accord, as shall indeed be the role of Israel in the future . . .
The Sforno's phrase, "in one accord," hints at another Shavuot many centuries after the Sinai encounter: "When the day of Shavuot had fully come, they were all with one accord in one place" (Acts 2:1).
When we read the account of Shavuot, or Pentecost, in the book of Acts, we may be so quick to join the discussion on the outpouring of the Spirit and speaking in tongues that we miss the wider framework, which is Exodus 19 and the Sinai experience. Acts 2:1 says, "When the day of Shavuot had fully come. . . ," and Exodus says, "On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day . . . (Ex. 19:1 NJPS). Acts 2:1 says, "they were all with one accord . . . ," and Exodus 19 emphasizes that all Israel gathered at Mount Sinai, and agreed in one accord to do whatever God commanded (vs. 8). Acts 2:1 says they were "in one place," reflecting the Hebrew term makom, which often signifies a place of divine encounter typified by Sinai in Exodus 19.
There are other parallels between the two Shavuots, of course; fire, smoke, and loud noise from heaven. But there are contrasts as well. In Acts, the fire is no longer far off on the mountain top, but rests upon each one of the worshipers. The Spirit so awesomely present upon Mount Sinai is now distributed to all the followers of Yeshua. There is no longer the one voice of God upon the mountain, but the Spirit of God speaking through numerous voices and numerous languages.
This last detail brings us to our main point. Luke tells us that these utterances were heard by a multitude of "Jews, devout men, from every nation under heaven" (Acts 2:5). These men have come to Jerusalem as pilgrims to worship at the festival, as the Torah instructs. Luke takes pains to list the wide range of nations and languages represented by these Jews in Jerusalem that day.
The Jewish people in dispersion are enduring God's discipline, but they are also scattered abroad to represent God among the nations. The outpouring of the Spirit is going to touch many of these Jews individually, and they are going to return to the places of their exile with the word of Messiah. "For the promise," says Peter, "is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). Here, through Messiah and His gift of the outpoured Spirit, these Jewish worshipers will fulfill the calling of Exodus 19 to be priests to the nations, to "teach the entire human race that all shall call in the Name of HASHEM and serve Him in one accord," as the Sforno wrote.
Why did God choose the Jewish people? To bring the knowledge of God to all peoples. In Messiah Yeshua, that purpose reaches fulfillment. Yet, even until this day, the priestly task remains in process.
Many of us have been praying for the past 49 days for Tikkun Olam-Restoring the World in Messiah-a distinctly Jewish value, but one that involves all people. As we gather on Shavuot, our UMJC congregations will be receiving an offering to send "up to Jerusalem," to aid Messianic Jewish humanitarian efforts in the land of Israel. This is a reversal of that earlier Shavuot, when great blessing went out from Jerusalem to the nations of Jewish dispersion. Now, we will send a blessing from the dispersion back to Jerusalem. The simple act of contributing to this offering gives each of us a share in the priestly task established at the first Shavuot and reinforced at the Shavuot of Acts 2. I hope all of you will be part of it! [See below how you can contribute, even if you do not attend a UMJC congregation.]
Beyond this offering, we need to regain a sense of mission, first among our own people, just as these worshipers in Acts went first to their own Jewish communities with the news that the Jewish Messiah had arrived in a form and a person they would not have expected. We also need a new vision for our mission in the Name of Yeshua to all peoples. One of the keynote speakers at our upcoming International Conference in Chicago (July 25-28) will be Gavriel Gefen, who represents Keren HaShlichut, an Israeli association of Messianic Jewish emissaries blessing and serving the nations. We'll hear how the Messianic Jewish community has served as a model and inspiration to other indigenous movements for Yeshua throughout the world.
The message of Shavuot includes the ingathering, not only of Jewish people who need to return to the God of Israel, but of the people of all nations, "all who are afar off, as many as the Lord our God will call" (Acts 2:39). May today's Messianic Jewish community be restored to its mission to advance the Name of Messiah both within Israel and among the nations!
Russ Resnik
rebrez@umjc.org
To participate in the Shavuot offering, which will support Messianic Jewish humanitarian efforts in Israel, go to the UMJC.org home page to donate online (no registration required), or send your offering to: UMJC, 529 Jefferson St. NE, Albuquerque, NM 87108, or call toll-free 1.800.692.8652 with VISA or Mastercard (8:30-2:00 MDT, Monday - Thursday).
