This is the second of a multi-part series based on a paper presented to a Messianic symposium in New York City on Salvation and the Jewish People, wherein Sam lays out three biblical principles that put the Good News into a Jewish context. For Part I, click here.

For the apostle Paul, the Good News reveals God's righteousness, as he says:

Here we must consider a foundational biblical concept called Kiddush HaShem, or Sanctification of the Name. God's "Name" doesn't just mean a given name like "Sam," but it speaks of His character or reputation. Since we were created in God's image, when we sinned we brought desecration to His name. But God's reputation, his righteous character, must and will remain holy, or set apart.

Messiah lived and died for Kiddush HaShem, the sanctification of the Name. Even as the ultimate desecration of the Name is our sinfulness, so also the ultimate sanctification of the Name is Yeshua's sacrifice for our sins.

In traditional Judaism, a righteous martyr makes Kiddush HaShem when he willingly gives up his life rather than commit a grave sin against God's name. For example, according to tradition Rabbi Akiba in 132 AD sanctified the name when, being tortured to death by the Romans, he refused idolatry and died with the confession of God on his lips. However, the Lord Yeshua went further. Not only did He die rather than tarnish God's name by any sinful action, but He died so as to reverse and remove our desecration of HaShem!

The Good News is only validated as God's righteousness is revealed. Paul's theme in Romans is that the Good News of Yeshua reveals God's righteousness, in other words, sanctifies God's Name.

The Jewish Essence of the Good News
The Good News declares what Yeshua has done. In Romans 1:16-17 this has three essential elements that demonstrate God's righteousness in Yeshua's work.

First, the Good News is God's "saving power" in Yeshua. HaShem demanded a consistent righteousness from His people. What He provided in Yeshua's life, death and resurrection is the work of righteousness, required to restore us to a right standing with our Creator. The Good News of Yeshua is the message of God's righteous work that powerfully saves, reconciles and restores the lost nations of the world as well as the lost sheep of the house of Israel.

Second, the Good News is "to all who believe." Since the Good News is what God has accomplished and provided in Messiah Yeshua, therefore that same message requires appropriation by faith. Salvation by faith in Yeshua demonstrates God's righteousness for it confirms that what God has done in Messiah is sufficient for His name's sake. Just as Abraham believed the same promise and it was accounted to him for righteousness (Gen. 15:6), so also those who are His children by faith are considered righteous before God!

Third, the Good News is "to the Jew first (or chiefly), and also to the Gentile." What about this Good News being the righteousness of God demands that it be "to the Jew first"? The covenant with Abraham and his seed is the only hope of the nations. No other covenant of redemption was made with another people. The Good News is always "to the Jew first" because God is always faithful to the Abrahamic promise. God could not righteously save anyone apart from what He promised Israel, as corroborated in Romans 9-11 and "confirmed" in Romans 15:8. The same covenant that promised blessing for the nations in Abraham's seed also promised Abraham a people and a land. It is one covenant. If God were to fulfill one promise but nullify another He would break the covenant, therefore being unrighteous with Abraham and his descendants.

So also, as we seek to bring honor to God's Name, let us heed this three-fold Good News which reveals God's righteousness in Messiah. If we remove any element then we have a different message that defames God's righteous character. Yeshua is the public demonstration of HaShem's righteousness first and foremost for the Jewish people. Paul, the Apostle to the Gentiles, expected Gentile believers he raised in the faith to be unashamed and thereby proclaim the Good News to the Jew first. For the sake of Kiddush HaShem, how can we do any less? Y