Anyone who does not love G-d as Mashiach commanded is under the divine curse of G-d. “If any man doesn't love the Lord Yeshua the Messiah, let him be accursed. Maranata!” (1 Cor. 16:22).

The Bible says that Yeshua HaMashiach became obedient to the Law so that the Goyim^[6] would glorify G-d. “Now I say that Messiah has been made a minister of the circumcision for the truth of G-d, that he might confirm the promises given to the fathers, and that the Goyim might glorify G-d for his mercy. As it is written, ‘Therefore will I give praise to you among the Goyim, And sing 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: “… for you were bought with a price. Therefore glorify G-d in your body and in your spirit, which are G-d’s” (1 Cor. 6:20).

Yeshua said that if we love Him we will obey Him (John 3:36; 14:23,24), and the Epistles 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 G-d (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).

2. Our Responsibility Toward Our Family

Because G-d created the family millennia before He created His Miqra, we believe that our responsibility toward our family comes second only to our responsibility toward our G-d. Yeshua set this model before us in that, as He hung dying on His cross at Calvary, He committed the care of His mother into the hands of the Beloved Talmid.^[7] G-d’s Law, 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. 13:18; 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. 5:25-33; 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 G-d “that they should put their confidence in G-d, and not forget the works of G-d, 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.

3. Our Responsibility Toward the Body of Mashiach

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 the Ruach^[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 G-d 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).

4. Our Responsibility Toward the Lost

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 G-d. 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 G-d’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 G-d that is in mind.

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 talmidim 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 G-d, to a mature man, to the measure of the stature which belongs to the fullness of Mashiach” (Eph. 4:12-13).

5. Our Responsibility Toward Israel

We believe that Israel has been elected by G-d 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, G-d 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 fell from her exalted position among the nations of the world because of her repeated idolatry and her rejection of Mashiach when He first appeared. Therefore, G-d eventually turned primarily to the Gentile nations (the Goyim) from which to call forth His Miqra to serve as His example to the world and to make corporate Israel jealous (Rom. 11:11). This is to awaken her from her spiritual slumber and acknowledge Yeshua of Natzeret as Adonai Elohim. We believe that great awakening will come under the ministry of G-d’s 144,000 sealed Jewish bondservants following the Translation of the Miqra (Rev. 7).

We believe that G-d has made numerous unilateral, unconditional covenants with the household of Abraham that 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 G-d is not yet finished with His chosen race until they are again living corporately in fellowship with and obedience to Him.

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, both the Tenakh and the Brit Chadasha, 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 Sha'ul wrote that “the Good News of Messiah, … is the power of G-d 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 of its existence. 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 that time there was never a question of “how does a Jew become a ‘Christian?’” The question was, rather, “how is it possible for a Gentile believer to become a Messianic Jew?”

We believe, therefore, that the true nature of the Miqra, the Body of Mashiach (also erroneously called “the church”), is 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 the LORD 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 tzitzit (fringes) of the tallis (prayer shawl)] of him who is a Yehudi, saying, “We will go with you, for we have heard that G-d is with you.”’” (Zechariah 8:23)

We believe that Gentile Believers in Mashiach are heirs to salvation and to the wonderful promises of G-d only because G-d 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 unpayable 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 them back into faith and obedience, and 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, and it is we who have been adopted into their family.

B. Our Activities

This congregation shall “continually devote [our]selves to the apostles’ teaching and to fellowship, to the breaking of bread 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 and Titus 1:5, we shall also license and commission (ordain) spiritually qualified men who have been ordained by G-d 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 G-d to any mission field, whether at home or in any foreign nation, to faithfully proclaim the Gospel of Jesus Christ 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 G-d.

C. Mission Statement

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 New Covenant 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 G-d 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 of the two “houses” of Israel (Israel and Judah, also called by some “Ephraim” and Judah) and the return of that reunited Israel in fullness to her Covenant Land and to her rightful place as G-d’s “light to the world,” and the establishment of HaMashiach’s Kingdom on earth.

Section 3. Taxpayer Status

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 G-d 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 clause(s) 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.”

ARTICLE II
Doctrinal Summary

This congregation is founded upon the conviction that the Bible, as the literal written Word of G-d, 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 the Ruach HaKodesh and in keeping with valid evangelical biblical scholarship, shall create and maintain a separate document to be known as Doctrinal Guidelines for Congregation B'nei HaMelech, which is included by reference as a part of this Constitution.

Section 1 — Concerning the Bible

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.

Section 2 — Concerning God

“Shema Yisrael, Adonai Eloheinu, Adonai echad … Hear, O Israel, ADONAI is our G-d, ADONAI is one.”

We believe that there is only one living and true G-d, 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 (God the Father), HaBen (or G-d the Son), and Ruach HaKodesh (God the Holy Spirit), one in essence and attributes, yet three in distinct Person, work, and purpose; each of Whom possess all the attributes of absolute Deity and is infinite, eternal, unchangeable, omnipresent, omnipotent, omniscient, personal, and perfect in wisdom, power, holiness, righteousness, justice, goodness, truth, mercy, and love.

We believe that “the Father is all the fullness of the G-dhead invisible (John 1:18); the Son is all the fullness of [the] G-dhead manifested (John 1:14-18); the Spirit is all the fullness of the G-dhead acting immediately upon the creature (1 Cor. 2:9-10).” ^[18]

Section 3 — Concerning Yeshua HaMashiach

We believe that Yeshua HaMashiach is the second Person of the Divine G-dhead, eternally existing as G-d the Son, Who always has been and always will be fully G-d. We believe that He is just as much G-d as though He had never become man, and just as much man as though He had never been G-d. 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 G-d to man, whether in the Tanakh or in the B'rit Chadasha, are in the Person of G-d the Son. We are therefore convinced that is was G-d the Son 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 G-d, 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 on the cross 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 G-d the Father 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 pre-Tribulational and pre-Millennial return for his Bride, the Miqra (known as the “Rapture” or “Translation” of the Bride), 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.

Section 4 — Concerning Ruach HaKodesh

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 G-d, and is therefore coequal to and coeternal with the Father and the Son. We believe that with both the Father and the Son, 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 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 G-d 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 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 G-d and man, and with his fallen angels (demons) is in a state of present and open warfare against G-d 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.

Section 6 — Concerning Man

We believe that man was originally created in the image of G-d, by G-d’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 G-d, and because of his disobedience Adam, all of his descendants, and all of his entire dominion fell under G-d’s curse. Sin, sickness, and death entered the world; man became alienated from G-d 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 G-d.

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 G-d 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 G-d.

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 G-d (spiritual death);

(2) separation from the visible Body of Mashiach through discipline and “excommunication” (which is to be practiced by the Elders 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.

Section 8 — Concerning Salvation

We believe that salvation is the free gift of G-d brought to sinful man by the unconditional grace of G-d 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 G-d, because of the nature of the Word and promises of G-d, and because of the immutability of the unchangeable covenants of G-d, all the redeemed, blood-bought, regenerate, and sanctified children of G-d have entered into an unbreakable relational covenant with G-d, 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, G-d foreknew, predestined, called, justified, and glorified all those who are to be saved; that is, “predestined to become conformed to the image of His Son” and adopted “as sons through Yeshua HaMashiach to Himself, according to the kind intention of His will.” 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 of the world. Although G-d sovereignly elects some to salvation and glory, paradoxically the election of the saved in no way demonstrates that G-d is responsible for the damnation of those who are not elect to salvation. The Scripture makes it quite clear that it is not G-d’s will than any should perish. We believe that the Scriptures clearly teach that “whosoever will” 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 G-d’s perspective G-d is absolutely and completely sovereign, and is thus in total control of every event that occurs in time, space, and eternity. Although G-d 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 G-d’s perspective.

We believe that it is the privilege of Believers in Mashiach to rejoice in the assurance of their salvation and their freedom from “bondage” to Torah through the testimony of G-d’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 G-d has defined in His Torah. 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” which the Bible refers to as a “saint” or “holy person” (2 Cor. 5:17; Gal. 6:15) — that is, a person who has been “set apart” (“sanctified”) by G-d to be His precious possession and to serve His specific purpose.

We believe that sanctification is a “setting apart” of the believer unto G-d 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 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 G-d. We believe that the Torah is the standard of righteousness by which each “saint” is to conduct his/her life.

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[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 ]

[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] Unless otherwise specified, all Scripture references in this Constitution are quoted from the Hebrew Names 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 G-d. 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.” [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'acov) living outside of Eretz Yisrael. [Return]

[18] Boardman, cited in Great Doctrines of the Bible, by William Evans. Chicago: Moody Press, 1912, 1949, p. 28. [Return]