Today, the Messianic Jewish Movement is establishing itself—relatively small, yet spiritually strong. There are up to 150,000 Messianic Jews worldwide. Within their congregations, perhaps another 200,000 partly Jewish or Gentile relatives and friends have found a spiritual home. Their influence on both Jewish and Christian societies is far greater than one might expect. The faith of these Messianic Jews is expressed with deep conviction, dedication, and passion for the Lord.
Messianic congregations exist virtually everywhere where there is a significant Jewish population. It is estimated that 16,000 to 18,000 Messianic Jews live out their witness in Israel, gathering in almost 150 congregations. Depending on how one defines a congregation, there are between 350 and 500 congregations in the United States. A similar number exists in Russia, where the movement grew rapidly following the collapse of the Soviet Union. In Germany, up to 5,000 believers gather in Messianic Jewish congregations—mostly Russian-speaking immigrants from former Soviet republics.
The largest Messianic Jewish congregation in the world is currently located in Kiev, Ukraine, with over 2,400 members—50% of them being fully Jewish. Many smaller congregations belong to this extensive Messianic network across Ukraine, Moldavia, Belarus and Russia. Nowhere else in Europe is such a high concentration of Messianic congregations and house churches found. Messianic groups also exist in South Africa and other regions of Africa and Asia. The number of these communities is increasing rapidly within a relatively short period of time.
Recently, the world has become more aware of tribes in Africa and Asia who claim descent from the ten lost tribes of Israel—or from the first diaspora. Many of these tribes have a Christian heritage, and are now seeking ways to combine their Hebrew ancestry with their faith in Christ. Inevitably, new Messianic congregations will emerge.
All this Messianic witness is often lived out at a high personal cost. Many Jewish circles consider Messianic Jews as a threat. The most radical expression of this hostility is found in the activities of some ultra-Orthodox rabbinic groups in Israel and elsewhere, who fear the influence of Messianic Jews so deeply that they are willing to organize "religious patrols" to suppress Messianic activity. One example is the "Yad L'Achim" movement, which has been known to harass and intimidate Messianic centers in Israel. To hinder Messianic Jews from bringing the Good News to their fellow Jews, they mobilize mass protests in the streets against Messianic outreach. At times, this opposition escalates into acts of aggression, including physical violence, threats, and vandalism. All of this stems from fear—a militant overreaction to a group of faith-driven Jews who seek only to freely proclaim their beliefs.
Messianic Potential in Ethiopia
There are a number of Messianic congregations in Ethiopia. This is not surprising, as Ethiopia is the only country in the world that developed, in ancient times, an ongoing friendship and connection with Israel. According to extra-biblical traditions, King Solomon, son of David, had an affair with the Queen of Sheba from Ethiopia, and a son named Menelik was born of this union. From that lineage, a royal Jewish dynasty ruled Ethiopia until the 1960s, when Emperor Haile Selassie was overthrown during a communist revolution. Even today, visitors to the presidential palace (formerly the Kings Palace) can find Jewish symbols, including Stars of David engraved at the four corners of the presidential desk.
Not only did this royal family trace its heritage back to Jewish roots, but the entire nation—its traditions and religious practices—has been shaped by the legacy of the Ethiopian Orthodox Church, which is deeply influenced by Jewish customs and the Torah.
The Ethiopian Church imitates various Jewish rites:
- Women observe biblical laws of purity
- Pork is generally avoided
- Inheritancelaws follow Torah principles
- Church buildings are modeled after the Jerusalem Temple, with a Holy of Holies at the center.
All this creates a favorable environment for the growth of the Messianic Movement in the region.
Marrano History in South America and the Potential for the Movement
Of all continents, South America holds perhaps the greatest potential for growth in the Messianic Movement. A high percentage of inhabitants in Spanish- and Portuguese-speaking countries across Latin America are descendants of Jews who fled to the colonies in the 16th century, escaping the terror of the "Catholic monarchs" and the Holy Inquisition on the Iberian Peninsula.
In the late 15th century, the so-called Catholic monarchs of Spain—Queen Isabella of Aragon and King Fernando of Castile—and later King Manuel of Portugal (who married their daughter), sought to exploit the Jews living in their kingdoms. In Spain, they borrowed large sums from Jewish financiers to fund their wars against the Moors. Instead of repaying their debts, they issued the Alhambra Decree in 1492, pressuring Jewish creditors to convert to Christianity. Those who refused baptism faced expulsion—losing not only their money but their homes, livelihoods, and citizenship.
At the time, approximately 600,000 Jews lived on the Peninsula. According to most scholars, around 200,000 chose exile rather than abandon their Jewish identity. Up to 400,000 agreed to be baptized. Many who fled to Portugal hoping for freedom were soon again forced into baptism by King Manuel, who refused to let them leave—fearing the loss of his most skilled craftsmen and merchants. Thus, nearly all Jews remaining on the Peninsula were baptized. But this did not bring freedom. The newly baptized—known as "Conversos" or New Christians—were subjected to decades of surveillance. Their Catholic life was monitored by the "Holy Inquisition," which sought to expose any lingering Jewish practices or beliefs.
The Horror of the Inquisition
This terrible system of Church control was developed and perfected in the 14th century by Catholic religious orders such as the Dominicans and Franciscans. It was used to terrorize newly baptized Jewish families, ensuring that the Conversos would not live a double life—Catholic Christians in public, but still practicing Jews in private. These baptized Jews were often called "Marranos," a Spanish word for "pigs," because they were forced to eat pork publicly to prove that they had renounced their Jewish heritage. The Holy Inquisition employed every imaginable method to harass and persecute the Marranos. "Old Christians" were pressured to accuse their newly baptized Jewish neighbors of anything that might suggest ongoing Jewish practice in their homes. This created a state of terror for the Marranos, who lived under constant suspicion.
To escape this pressure, many eventually fled by ship to the colonies in South America. Throughout the 16th, century these Conversos settled in regions later known as Brazil, Venezuela, Argentina, Chile, and Mexico. But even there, they were not free. The Inquisition followed them, installing the same system of religious surveillance and intimidation in the New World.
Today, it is estimated that 20 to 25 million people in South America carry Jewish ancestry as descendants of these Marranos. Many families have chosen to forget this heritage, abandoning any connection with Judaism and accepting their identity as Catholics—or turning away from faith altogether. But others have preserved their Jewish identity across centuries. In the secrecy of their homes, they continued to observe Jewish traditions: celebrating Shabbat and the Feasts, circumcising their sons, and even maintaining aspects of kashrut—the Jewish dietary laws. Nothing was done publicly that would reveal their Jewishness. Even as late as the 19th century, boys attending Catholic private schools were inspected to determine whether they were circumcised. Despite their efforts to hide, it was often easy to identify families of Marranos descent. This double life, passed down from generation to generation, created a legacy of confusion and fear. Many Marrano families today have lost their sense of identity— they simply do not know who they truly are.
Over the centuries, millions of Marranos were denied the joy of saying: "Jesus is a Jew, and so am I." But now, through the resurrected witness of Messianic Judaism, the door has opened for them to express both sides of their identity—to be fully Jewish and fully devoted to Jesus at the same time. These Marrano families represent a vast potential for the growth of the Messianic Jewish Movement.
The history of the Inquisition in Europe and South America is a bloody and grievous chapter. It stands as one of the cruelest sins ever committed by the Catholic Church in its long history. I am convinced that until the Catholic Church—with a majority of its leaders—formally acknowledges this horrific sin against the Marrano Jews, many of the deep spiritual stumbling blocks it faces in those regions will remain unmoved. This is particularly true for Spain, Portugal, and South America. The full release of spiritual revival, with all the fruit it could bear, cannot unfold until this repentance is courageously embraced.
Concerning the Marrano Jews, it seems to me that the Holy Spirit is speaking to the Catholic Church, saying: "Let my people go!" The leadership of the Catholic Church, in recognition of its historic guilt, should demonstrate genuine goodwill to repair the damage. They must release these Marrano families to choose freely whether they wish to remain Catholic, to join another Christian denomination, or to live openly as Jews. Surely many will decide to become part of the Messianic Jewish movement—a path that would allow them to embrace both their Jewish heritage and their faith in Jesus without compromise.
What Characterizes Messianic Jews Today?
Christology – Messianic Jews genuinely believe in Jesus in accordance with the Apostolic Creed, just as Gentile believers do. They affirm Him not only as Israel's Messiah, but also as Savior of the world and Son of God. Within certain segments of the movement, there remains a struggle with Monophysite tendencies in Christology—though it is more common to overemphasize the human nature of Yeshua than do exaggerate his divine nature. These congregations are generally excluded from the mainstream of Messianic theology.
Trinity – Messianic Jews also believe in the triune nature of God, though they typically do not define this faith using the Greek theological language of the Nicene Creed. Since the term "Trinity" is not found in Scripture, the Messianic Jewish approach to understanding and articulating the deity often follows a more Hebraic theological tradition. Yet in substance, their belief in the unity of HaAv, HaBen VeRuach HaKodesh is the same as ours.
Baptism and Lord's Supper – Messianic Jews are baptized as adults, and every Messianic congregation that considers itself part of the mainstream movement emphasizes the central role of baptism in the name of Yeshua or the Trinity, performed with full immersion into "living" water. Most Messianic congregations celebrate some form of the Lord's Supper, though the models vary widely:
- a weekly, liturgical celebration
- a regular but less frequent observance
- an annual celebration of the Lord's Supper at Pesach (Passover), incorporated into a Messianic Passover Haggadah—a Jewish text that outlines the order of the Passover Seder
- a more sacramental understanding of the Eucharist, reflecting High Church traditions
- a view of the Lord's Supper as a "remembrance," more aligned with Reformed Church traditions.
In general, many Messianic congregations are moving toward expressing their faith through a more Jewish form of liturgy.
Leadership - Messianic Jews ordain elders and deacons to govern their congregations, to shepherd the flock, and to officiate at their celebrations. A few congregational networks—such as UMJC, MJAA, and the Tikkun Network—educate elders through structured theological and pastoral curricula, fostering closer collaboration among leadership. However, the dominant reality within the movement remains the autonomous congregation, fully independent in its development and decision-making. In recent years, some circles have initiated a discussion about apostolic leadership structures, exploring how they might be linked to the apostolic authority of the first generation of Jewish believers. This includes proposals for developing an overseeing leadership modeled in part on the episcopal ministry found in many denominations. Another point of discussion is whether—and how—to relate Messianic Jewish leadership to the ministry of "apostles," or how to connect the movement with what is known as "apostolic succession," a concept highly valued in the historic Church traditions.
The Role of the Bible – Contrary to the vast majority of rabbinic orthodoxy, Messianic Jews consider all parts of the Holy Scriptures central to theology and doctrine. A clear priority is given to the Torah—the first five books of the Bible—as the core of the Tanakh, (the "Old Testament"), interpreted in light of the New Testament. The Bible holds higher authority than the Talmud and other Jewish texts, which marks a significant distinction between Messianic and Rabbinic Judaism. Within the movement, views on Talmudic tradition vary. For some, it is entirely irrelevant. For others, it serves as a meaningful bridge to traditional Judaism, helping to interpret biblical teaching through the lens of Jewish heritage. Messianic Jews read the Bible with Jewish eyes, and over the past few decades have developed distinct schools of Hebraic hermeneutics.
Real Jews –Messianic Jews continue to be authentically Jewish. To be considered a Jew and accepted among the broader Jewish community, it is essential to follow the core practices of Judaism. The more Messianic Jews live a truly Jewish life, the more they are respected as part of the Jewish people.
- Circumcision – For the mainstream of the movement, circumcision is a non-negotiable sign of the covenant, representing spiritual connection with the Jewish people.
- Shabbat – Celebrated in most congregations in place of Sunday, Shabbat begins Friday evening with Erev Shabbat (a family celebration) and ends Saturday evening at sundown with the Havdalah c While Messianic Jews follow traditional Jewish forms, their prayers and songs place Yeshua at the center of the 7th Day.
- Kashrut – Many Messianic Jews adhere to the central kosher requirements, often calling their practice "biblically kosher," which typically includes abstaining from pork, unclean seafood and other foods prohibited in the dietary laws of the Tanakh. Only some communities separate meat and dairy in accordance with traditional halakhic standards.
- Family Rituals – Bat and Bar Mitzvahs, weddings, and burial ceremonies are celebrated within the Messianic Community according to Jewish traditions whenever Because the Messianic Movement is still relatively young, a Messianic rabbi is not always available to officiate. In some cases—such as Brit Milah (circumcision on the 8th day)—Messianic families may seek an orthodox rabbi to perform the rite.
- Jewish Feasts and Holidays – These are celebrated by most congregations, especially the High Feasts, which include:
- Pesach (Passover) and the Feast of Unleavened Bread, commemorating the Exodus from Egypt
- The Feast of First Fruits– the day after Shabbat during the Week of Unleavened Bread
- Shavuot (Pentecost), traditionally celebrated as the giving of the Torah at Mount Sinai, 49 days or seven weeks after the Feast of First Fruits
- Rosh Hashanah – the Feast of the Shofars, the Jewish New Year
- Yom Kippur – the Day of Atonement, the holiest day in Judaism
- Sukkot – the Feast of Tabernacles
The feasts and holidays may be the strongest living connection to the Jewish people. They teach the next generation the salvific history of Israel and how to preserve their heritage. At the same time, Messianic Jews interpret the classic prayers and traditions through the lens of the Messiah—His redeeming work and His Second Coming.
Law and Redemption – For Messianic Jews, living under the Torah and following Jewish traditions is not a requirement for being accepted by God or even saved. In the mainstream of the movement, the question of redemption is clearly distinguished from obedience to Jewish law. It is the blood of the Lamb of God that rectifies and saves—by Grace alone. Living in obedience to Torah and maintaining a Jewish lifestyle is a matter of identification with the Jewish people and its ongoing priestly ministry among the nations. Many Messianic Jews understand Torah as "a set of Instructions from a father to his children," meant to foster obedience and nurture spiritual formation. "Listen, my son, to your father's instruction and do not forsake your mother's teaching [Torah]" (Proverbs 1:8). It is the way to introduce the next generation to their covenantal way of life.
There are extreme attitudes regarding the place of Torah at both ends of the movement. Some who call themselves Messianic Jews reject any form of classic rabbinic obedience to Torah. Others go to the opposite extreme—making Torah observance the decisive turning point not only for being a Messianic Jew, but even for being a true Gentile disciple of Yeshua. In this view, Torah observance becomes a requirement for Gentile believers who seek communion with the living God and with the Messianic Jewish part of the Church. These groups interpret the Gospel of Jesus in a rigid and exclusionary way, developing an almost sectarian form of Messianic Judaism. Such extremes confuse and weaken the movement.
For the Messianic Jew, living out Torah means participating in the priestly vocation of Israel. While the relationship with God is defined solely by faith in the Messiah and His redemption, obedience to Torah expresses identification with the Jewish people and its eschatological calling. Because of this, Torah is not taken word for word, but must be interpreted under the guidance of the Holy Spirit. The isolated "letter" kills. The Law of God is written on our hearts by the Spirit of God, according to the prophecy of Ezekiel (36:26-27). Following this Spirit-filled interpretation of Torah brings life—and will bring all of society into the Kingdom of Heaven.
Not Everyone Who Calls himself a Messianic Jew is Truly One
Wearing a tallit, a yarmulke (kippah), or singing Jewish songs does not make someone Jewish. To be recognized as a Jew, one must meet one of two criteria: having Jewish ancestry, or joining the Jewish people as a proselyte, which includes a willingness to live a fully Jewish life. If someone has Gentile ancestry and claims to be a Messianic Jew, he or she must be willing to undergo circumcision (in the case of men), or ritual immersion in the mikveh (in the case of women), and commit to live under Jewish Law. This is the requirement—in one form or another—in most parts of the movement. That does not hinder, in the eyes of most Messianic congregations,the full participation of Gentile believers in their congregations. They are welcomed to join in the Messianic faith and lifestyle, even if they do not formally identify as Jews.
Most Messianic Jewish theologians would agree that a group can only be called a Messianic congregation when a significant percentage—at least one third—of its members have Jewish ancestry. There are various Messianic groups in which even the pastor is a Gentile, a reality that would be unacceptable to most Messianic theologians, since the Jewish people at large would not recognize such a congregation as authentically Jewish. Likewise, the historic Churches tend to view these congregations as simply another expression of Evangelicalism.
An Evangelical congregation should not be called Messianic merely because it incorporates Jewish symbols and practices. Gentile Christian congregations that do so risk causing confusion and harm. Judaizing the Church is nether the right way to restore the Jewish roots of Christianity, nor a faithful preparation for the end times. Gentiles should remain authentic believers from the nations, and Messianic Jews must maintain their distinct identity as Jews. Together, we are united by our faith in the same Lord and Savior. If we agree that it is God's intention to use Messianic Jews to bring the Jewish people to their Messiah, then they must preserve their clear Jewish identity, while being firmly grounded in pure faith in the grace of Jesus' redemptive work.
Messianic Jews and Torah
One of the central debates within Messianic Judaism remains the question of how to relate to Torah. The Five Books of Moses are the foundation of Judaism. Every devout Jew desires to identify with and claim the heritage of these Scriptures. The more they observe Torah, the more they fulfill their calling as Jews. For the Orthodox Jew, Torah observance is the pathway to closeness to God.
But what does it mean that Yeshua fulfilled all the requirements of Torah in His life and death—and thereby made both Jews and Gentiles free from legalistic interpretations, human striving, and ritual obligations? Within the Messianic movement, there is significant diversity on this central question. Broadly speaking, five distinct groups have emerged, ranging from a literal and legalistic approach to a more spiritual and liberal interpretation:
- Neo-Ebionites
- Neo-Nazarenes (also known as "Post Missionary Messianic Judaism")
- Messianic Jewish Orthodox
- Evangelical Messianic Judaism
- "Jesus-Only" Jews
The middle three groups represent the mainstream of the Messianic Movement, while the first and last represent its ideological extremes.
The Neo-Ebionites – According to this group, every Jew must keep the entire Torah. From their perspective, Torah observance often takes precedence over a personal relationship with Yeshua, or His role as the Son of God and Savior. Their Christology is frequently unclear when measured against the Apostolic Creed. In their view, even Gentiles believers are required to live according to the Torah. Those who are unwilling to do so are seen as lacking full redemption and unable to remain in full commuion with them. This extreme position does not represent the mainstream of the Movement.
The Neo-Nazarenes – This group closely resembles what we know from the New Testament about the Jewish believers around James, the brother of Jesus. Among Neo-Nazarenes, there is a tendency to emphasize—sometimes even overemphasize—Torah observance. They are deeply attached to rabbinic Judaism, and many strictly uphold the precepts and traditions of Jewish life. They do so with the conviction that the Messianic Movement must retain rabbinic heritage as the only viable connection to the first century Messianic Jewish generation. Rabbinic Judaism, in their view, helps cultivate authentic Jewish heritage within their communities. While they may focus heavily on Talmudic traditions, they leave no room for doubt that salvation comes solely by grace through the atonement of the cross of Jesus. Supporters of this stream are often called "Post-Missionary Messianic Jews." They hold the conviction that, indirectly, every Jew who lives according the deeper meaning of the Torah is already connected to the redeeming work of the Jewish Messiah, even prior to explicit conversion. This "wider-hope" position leads them to question the "life or death-evangelism" emphasized in other parts of the movement. At the same time, their non-missionary approach raises concerns among others about their understanding of salvation and redemption.
Messianic Jewish Orthodoxy – This stream strongly emphasizes both the Abrahamic covenant and the Sinaitic covenant, affirming the gift of grace and the new freedom found in the Messiah, alongside Israel's distinct priestly calling among the nations. This conviction fosters an inner obligation to keep the Law in obedience to Israel's election. Within these circles, the Law is lived out with a degree of freedom from rabbinic interpretation. They believe it is essential to follow the example of Jesus, who fulfilled the Torah outside the boundaries of rabbinic tradition. His words and life—as the "new Moses"—are seen as the authentic interpretation of Torah. Many representatives of this stream link their practice to the Apostle Peter, whose walk reflects a careful balance between obedience and freedom.
Evangelical Messianic Judaism – This form of Messianic Judaism is likely the largest stream in Israel. The message of redemption through the Messiah by grace alone is dominant in all they preach and practice. The role of Torah is viewed similarly to the perspective of the Apostle Paul: Jews are called to live as faithful Jews, whilce Gentiles are to live morally, yet remain free from Torah obligations (Acts 15). This means that, on rare occasions, they might even eat pork a a gesture of politeness toward Gentile hosts during travel. Out of loyalty to the Jewish people, they consider it right to keep Jewish traditions as fully as possible. Their Jewish identity is expressed through at least four core practices: keeping Shabbat and the Feasts, valuing Jewish heritage, circumcising their sons, and eating "biblically kosher" food, or at minimu, abstaining from unclean meats. These practices serve to identify them with the traditional Jewish community, preserving relational access and cultural credibility. At the same time, they do not regard rabbinic tradition as a source of theological orientation. Instead, they criticize any dependence by Messianic Jews on orthodox Jewish legalistic frameworkds.
Jesus-Only Jews – This stream represents a particular form of Messianic Judaism that emphasizes the statement: "Jesus—my everything." Discipleship to Yeshua is almost viewed as a substitute for Jewish identity. As a result, they tend to devalue the unique role of the Jewish people and the covenantal significance of Torah. They stress Pauls' principle: "There is no longer Jew or Gentile, neither male nor female—all are one in Christ" (Gal 3:28). Many within this group believe that since Jesus fulfilled Torah, the era of Torah observance has ended. Not only are Gentiles believers considered entirely free from Jewish Torah obligations, but so are Messianic Jews. The more they assimilate into Christian modes of expression, the more they believe they embody the transition from Law to Grace. Still, some retain nostalgic markers of Jewish identity, such as wearing a Star of David necklace or singing Jewish songs. However, these practices are not acts of covenantal obedience, but gestures to maintain relational ties with Jewish relatives. This sense of freedom from Jewish tradition is so complete that many even forego circumcision for their children. This way of handling Jewishness is deeply problematic for other parts of the movement.
Jews in the Christian Churches
While this book primarily addresses the Messianic Jewish movement outside the structures and institutions of the Christian churches, we must acknowledge the reality that millions of Jewish Christians live within the churches. How should we understand them? How do we relate to them? John Bell of "Chosen People" strongly emphasizes that if a Jew, through study of the Holy Scriptures, becomes convinced that Yeshua is the Messiah, he is already a Messianic Jew, standing in continuity with Moses, the Prophets, and the believers of the first century.
This definition may be valid in the sense that both groups share in the same vocation: to bear witness to Jesus the Messiah. However, the witness of Messianic Jews is oriented primarily toward the Jewish people, while Jewish believers in the churches are more focused on the restoration of the Jewish roots of Christianity and the importance of Jewish life within the Church. To serve as a witnessing sign among Gentile Christians, a visible expression of Jewish identity and lifestyle is essential for Jews in the churches.
Their primary commitment is often to the particular church they belong to. Their secondary bond should be with the Jewish people, and this bond ought to be expressed through significant signs such as circumcising sons, keeping Shabbat, and observing the Jewish festival calendar. A kosher lifestyle, according to kashrut, is generally not considered as central for Jews within the churches.
One example of Jews within the churches is the movement known as "Hebrew Catholics." Founded in 1987 by Elias Friedman, a Catholic priest and a Jewish convert, the movement seeks to integrate Jewish heritage and lifestyle within Catholic identity. The majority of its estimated 10,000 members reside in the Unites States, and many hope that Rome will one day recognize a distinct "Jewish-Catholic Rite" within the Church.
The relationships between Jews in the Christian churches and Messianic Jews are often difficult. There is mutual mistrust. From the perspective of Messianic Jews, Jewish believers in the churches are not radical enough in expressing their Jewish identity through daily practice. Conversely, Jews in churches often fear that Messianic Jews are promoting separatism and sectarianism.
Yet there is a very significant role for Jewish believers within the churches. As long as they remain deeply rooted in their Jewish heritage and understand the distinct role of Israel within the broader people of God, they can serve the churches prophetically from within. Under their guidance, Christian churches could recover a deeper understanding of their Jewish roots, integrating more of this heritage into liturgy, communal life, and even sensitive forms of witness to the Jewish people—without resorting to missionary coercion.
Jews Who Believe in Secret
There are no provable numbers, but it is known that many exist. From time to time, reports emerge of individuals and groups within Orthodox or Conservative Jewish circles who live like Nicodemus—following Jesus as secret believers. Through deeply personal revelation, they have become convinced of the deity of the Messiah Yeshua. Yet they do not consider the time ripe to make this confession public. They choose to wait until they sense that God is "sending" them.
Many Messianic Jews are troubled by this hesitation, often quoting the warning of Jesus from Matthew 10:33: "If anyone denies me here on earth, I will deny that person before my Father in heaven."
