ONE FOR ISRAEL Ministry

We're an initiative of Jewish and Arab born-again believers, building the Kingdom in Israel through online evangelism and our own Bible college.

[ONE FOR ISRAEL Ministry @oneforisrael]

Why Israel? | Teaser | TBN

What if the story of Israel is really a story about God’s love for all of us?  
What does God’s enduring covenant with the land and people of Israel mean for our faith today?  

Join Dr. Erez Soref in Why Israel? Season 1 from One for Israel, as he travels across the Land of the Bible to uncover God’s lasting covenant with His people. From the wedding at Cana to the Mount of Olives, you’ll see how every promise and prophecy points to Yeshua (Jesus), the Bridegroom who’s coming back for His bride.  

Join us for the season premiere Saturday November 8th | 9:30 Eastern - 8:30 Central - 7:30 Pacific New episodes will be released each week on Saturdays and Tuesdays.   

Filmed on location in Israel, this series connects the story of the Jewish people with the hope and faith we share in the Messiah.

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Shabbat Shalom!

[ONE FOR ISRAEL Ministry @oneforisrael]

Paul’s example reminds us that following the Messiah was never about comfort or convenience. It’s about faithfulness, standing firm in God’s calling, even when it comes with sacrifice, opposition, or misunderstanding. Click here to watch more! https://t.co/WNJGJgwcOx

[ONE FOR ISRAEL Ministry @oneforisrael]

"Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, a righteous God and a Savior; there is none except Me. Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me every knee will bow, every tongue will swear allegiance" (Isa 45:21-23). 

This passage is one of the clearest declarations of ADONAI's exclusive identity, power, authority, and sovereignty in the Hebrew Bible. ADONAI is not just Israel's God. Since ADONAI is the only God and Savior, he is the God of the universe. For this reason, idolatry is not just a sin for Israel; it is a sin for every tribe, tongue, and nation of the world. Our allegiance, worship, and praise belong to ADONAI alone. 

The Apostle Paul was undoubtedly well aware of the meaning of this passage when he boldly applied Isaiah 45:23 to Yeshua in his letter to the Philippians. 

Given the meaning, purpose, and function of Isaiah 45:23 in its original context, it is clear that Paul does not mean "mister" when he says that Yeshua is "kurios." Rather, he is making a claim that no first-century Jew would ever dare to confess, unless that is true. By citing Isaiah 45 and applying it to Yeshua, "Messiah Yeshua is kurios" can only mean that our blessed and glorious Messiah is ADONAI, the LORD. 

Any formulation of Christology, therefore, which does not ascribe full deity to Yeshua, and any form of faith and practice that does not give Yeshua all honor, glory, and praise, is not only unbiblical. From the perspectives of the Prophet Isaiah and the Apostle Paul, such a deviant expression of Christology would also be an act of idolatry because it would be looking to someone other than ADONAI, the LORD, to be saved. "[I]f you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.... for 'WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED'" (Rom 10:9, 13).

[ONE FOR ISRAEL Ministry @oneforisrael]

What to know!
-There are many Israelis who now believe in Yeshua, but have been keeping it a secret for years. Taking a public step like going to a congregation takes considerable courage and often a lot of time.
-People often follow our videos on our Hebrew YouTube channel for years before making deciding to follow Yeshua as Lord and Messiah.
-There are now more Messianic Jews than Reform Jews in Israel.

How to Pray?
-Pray for all those who believe in secret to have the courage to connect with others. Pray that God brings them the fellowship and encouragement that they need.
-Please pray for all those watching our videos and reading the New Testament — that they would see Yeshua is indeed the Way, the Truth and the Life!
-As we are redoing our entire apologetics series which answers common and difficult questions Jewish have about our faith, please pray for God’s anointing and supervision over every detail and step of production.

[ONE FOR ISRAEL Ministry @oneforisrael]

"I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land" (Lev 26:6).

Leviticus 26 provides much fodder for the eschatological vision of the prophets. For the prophets, the thought of Israel dwelling in peace in the land of promise, with no harmful beasts or enemies to frighten them, was a return to the Garden of Eden. Since the promises of Eden are conditioned upon Israel's obedience to the law in Leviticus 26 (Lev 26:2-3), the prophets were painfully aware that Israel could never enter the fulness of this blessing without some kind of miraculous intervention.

Miraculously, the prophets transpose this conditional promise in Leviticus 26:6 into an unconditional reality of the future (Jer 30:10; 46:27; Ezek 34:28; 39:26; Mic 4:4; Zeph 3:13). For the prophets, the Torah's promises of blessing could only become a reality, not by Israel's keeping of the Sinai Covenant, but through God's making of a brand new covenant (Jer 31:31-34; Ezek 36:25-27) and the coming of the Messiah (Jer 30:9; 33:15, 17, 21-22, 26; Ezek 34:23-24; 37:24-25).

It is, therefore, not an exaggeration to say that the new covenant and the Messianic hope are the only keys capable of unlocking the door to the Torah's promised blessings. The prophets of Israel were reading Moses, they were truly longing for Jesus! And like the prophets, when we read Moses, we should see Jesus, and long for his coming too!

"And I, the LORD, will be their God, and My servant David will be prince among them; I the LORD have spoken. I will make a covenant of peace with them and eliminate harmful beasts from the land so that they may live securely in the wilderness and sleep in the woods.... They will no longer be a prey to the nations, and the beasts of the earth will not devour them; but they will live securely, and no one will make them afraid" (Ezek 34:24-25, 28).

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Zechariah’s prophecy points to a coming King unlike any other, humble, bringing salvation, and yet marked by suffering. This fascinating discussion explores how Genesis 49 and Zechariah 9 connect in the biblical expectation of the Messiah. Click here to watch more! https://t.co/NCVSuEmOBz

[ONE FOR ISRAEL Ministry @oneforisrael]

“Hear, O My people, and I will speak; O Israel, I will testify against you; I am God, your God. I do not reprove you for your sacrifices, and your burnt offerings are continually before Me…. But to the wicked God says, ‘What right have you to tell of My statutes and to take My covenant in your mouth? … When you see a thief, you are pleased with him, and you associate with adulterers.’ … He who offers a sacrifice of thanksgiving honors Me; And to him who orders his way aright I shall show the salvation of God” (Psa 50:7-8, 16, 18, 23).

Psalm 50 is a psalm of rebuke by the Levitical prophet and musician Asaph (see 1 Chron 25:1-2, 6; 2 Chron 29:30; 35:15). In this psalm, God highlights the sacrifices with which He is genuinely pleased (Psa 50:14, 23) and rebukes His people for thinking they can use religious acts, namely sacrifices in the temple, as a smokescreen to hide their wickedness (vv. 16-22). Most notable in the list of sins is “associating with adulterers.” It is striking that in the very next psalm, King David confesses his sin of adultery (Psa 51:0) and speaks about the only sacrifices with which God is genuinely pleased (Psa 51:16, 17, 19).

In our minds, we tend to place people into neat, mutually exclusive categories: sinners and saints. But the juxtaposition of Psalms 50 and 51 reveals that the boundary line between these two groups is far more fluid. When we self-identify as saints because we are actively religious, we may in fact be standing with the wicked.

God is not interested first and foremost in what we do for Him. Rather, He is interested in the condition of our hearts. When we grasp the truth of Psalm 50, that many of the things we supposedly do for God are actually done for ourselves, David’s prayer becomes our own. We begin to see how desperately we need God to give us a new heart: “Create in me a clean heart, O God, and renew a steadfast spirit within me” (Psa 51:10).

[ONE FOR ISRAEL Ministry @oneforisrael]

Jewish Israeli RECEIVES New Testament! (Brit Chadashah)
Two Aarons. Two stories. One Gospel.

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“Why should I fear in days of adversity, when the iniquity of my foes surrounds me, even those who trust in their wealth and boast in the abundance of their riches? … Do not be afraid when a man becomes rich, when the glory of his house is increased; for when he dies he will carry nothing away; his glory will not descend after him” (Psa 49:5-6, 16-17).

Psalm 49 is a wisdom psalm that calls us to reorient our priorities by pondering the inevitable fate of every human being. In the previous psalms (Psalms 45-48), the sons of Korah present the Messianic King and the renewed Jerusalem as their most valued treasures. Until this hope is fully realized, God’s people must trust in Him and find refuge in Him. These are the values that sustain them through life, even “until death” (Psa 48:14).

In Psalm 49, the final verse of Psalm 48 comes into focus as the central theme of the entire psalm. “Death” is mentioned three times (Psa 49:10, 14, 17), as is “Sheol” (Psa 49:14-15); “perish” appears twice (Psa 49:12, 20), and the “decay” of the human body is mentioned once (Psa 49:9).

The psalmist encourages God’s people not to fear (vv. 5-6, 16-17) those who amass riches and wield abusive power in this life, since none can redeem his life from Sheol, that is, prevent the day of death (vv. 12, 20). These foolish people, who seem to enjoy everything this life offers, cannot take anything with them to the grave (v. 10).

Herein lies the message of Psalm 49: by making God, and not the riches of this world, our refuge (Psa 46:7, 11; 48:3), and by making our hope in the coming Messiah dwelling in the renewed Jerusalem our greatest treasure (Psa 45:1-2; 48:2), we are wealthy beyond imagination. These treasures are the inheritance of God’s people, the blessings of eternal life as our reward.

“You are more beautiful than the sons of men; grace is poured upon Your lips; Therefore God has blessed You forever” (Psa 45:2). “Beautiful in elevation, the joy of the whole earth, is Mount Zion in the far north, the city of the great King” (Psa 48:2). “But God will redeem my soul from the power of Sheol, for He will receive me. Selah” (Psa 49:15).

[ONE FOR ISRAEL Ministry @oneforisrael]

From setbacks and opposition to celebration and thanksgiving, Nehemiah’s story reminds us that perseverance in faith leads to a greater perspective: it was God who gave the victory all along! Click here to watch more! https://t.co/pRuRZx20xF

[ONE FOR ISRAEL Ministry @oneforisrael]

“No man can by any means redeem his brother or give to God a ransom for him, for the redemption of his soul is costly, and he should cease trying forever, that he should live on eternally, that he should not undergo decay” (Psa 49:7-9 [8-10]).

Psalm 49:9 [10] provides an important textual witness in support of the New Testament faith, though this is not immediately obvious. This psalm invites God’s people to reflect on the finality of death in order to gain wisdom. In verse 14 [15], the psalmist employs a play on the verb “to shepherd” to make his point vivid and memorable. Because the verb “rʿh” means “to shepherd” and also “to graze” (see Gerald Wilson, NIVAC, p. 751), the verse can be translated in two ways: “Like sheep, death will shepherd those appointed to Sheol.” Or, “Like sheep, death will graze upon, that is, feast upon the bodies of, those appointed to Sheol.” The second half of the verse strengthens this imagery, as Sheol “consumes” their forms, that is, their bodies.

This reference to bodily decay in Sheol sheds light on another Hebrew phrase in verse 9 [10]. Although the noun “shachat” can mean “pit,” the verbal form means “to destroy” (see Gen 6:13; 1 Sam 26:15). Thus, the phrase “to see shachat” may function as deliberate wordplay: “to see the pit” or “to undergo decay.” The context suggests that both senses are intended.

How, then, does this support the New Testament? This same phrase, “to see shachat,” appears only once more in the Hebrew Bible, in Psalm 16:10. Some argue that it means God prevents David from going to the grave. However, its usage in Psalm 49 points more naturally to the meaning “to undergo decay.” If so, David is not merely saying he will avoid death, but that God’s Holy One will not experience bodily decay after death. This is precisely Peter’s point: the statement cannot ultimately refer to David, since he died and his body did decay.

Thus, a careful reading of Psalm 49 strengthens the case even further that Psalm 16 anticipates something greater than David. It provides internal support within the Psalms for Peter’s Messianic interpretation.

[ONE FOR ISRAEL Ministry @oneforisrael]

Shabbat Shalom!

[ONE FOR ISRAEL Ministry @oneforisrael]

When faith leads to difficult conversations and unexpected challenges, Cristal shares why her belief in Yeshua only strengthened her understanding of her Jewish identity! Click here to watch her amazing story! https://t.co/H0Fyamzvn7

[ONE FOR ISRAEL Ministry @oneforisrael]

“Great is the LORD, and greatly to be praised, in the city of our God, His holy mountain. Beautiful in elevation, the joy of the whole earth, is Mount Zion in the far north, the city of the great King. God, in her palaces, has made Himself known as a stronghold…. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God; God will establish her forever. Selah. We have thought on Your lovingkindness, O God, in the midst of Your temple.” (Psa 48:1-3, 8-9).

Psalms 46-48 share many themes and are clearly related. In these psalms, the divine King is great (Psa 47:2; 48:2) and dwells in the “city of God” forever (Psa 46:4-5; 48:1, 8). He is a “stronghold” (Psa 46:7, 11; 48:3) and the “LORD of armies” (Psa 46:7, 11; 48:8). These psalms are pervaded by an atmosphere of joyful praise (Psa 47:1, 5-7; 48:1, 10-11).

To fully appreciate these celebratory psalms, we must read them as God’s answer to the agonizing cries of the sons of Korah in Psalms 42-44. There, their souls are parched and cut off from the presence of God, longing to return and praise Him in His temple (Psa 42:1-2, 4-6, 11; 43:3, 5; 44:23-26). Although these psalms express deep despair, they also express a steady faith that, however long the wait or however dark it becomes, lament will one day give way to joy and praise in God’s temple: “… Hope in God, for I shall again praise Him for the help of His presence” (Psa 42:5, 11; 43:5).

Psalms 46-48 show that pouring out our broken hearts to God is never in vain. He sees our suffering and knows our pain. In His perfect timing, He will wipe every tear from our eyes, that we may behold the beauty of His face and rest in the comfort of His presence forever.

“As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God; God will establish her forever. Selah” (Psa 48:8).

[ONE FOR ISRAEL Ministry @oneforisrael]

Antisemitism has never been constrained by time or religion – it has continued throughout history at the hands of atheists, Christians, Muslims and pagans alike. Whether Jewish people have assimilated into the culture or kept themselves to themselves in their own communities, they have been hated and persecuted wherever they go, and whatever they do. Whether in exile or in their own land, in Babylon or in Egypt, in Christian Europe, Atheist Russia or the Muslim Middle East, whether they’re following God or in rebellion against him, the attacks do not stop.

The enemy of our souls hates the Jewish people with a special hatred because God has chosen them to play an important part in God’s redemptive plan for the world – past, present and future. And Satan doesn’t have to look far to find willing individuals who will cooperate and become agents in his quest to destroy and defame the people of Israel as much as possible. The evidence is sadly strewn throughout history.

“You cannot love God”, warned Corrie Ten Boom, “without loving the Jewish people”. It is shocking that this even needs to be pointed out, yet Church history makes extremely uncomfortable reading when it comes to the treatment of the Jews. But what can Christians do to stand against antisemitism today?

[ONE FOR ISRAEL Ministry @oneforisrael]

“For the LORD Most High is to be feared, a great King over all the earth…. Sing praises to God, sing praises; sing praises to our King, sing praises. For God is the King of all the earth; sing praises with a skillful psalm. God reigns over the nations, God sits on His holy throne” (Psa 47:2, 6-8).

In literature, context is always king. Once we recognize that Psalms 42-49, the psalms of the sons of Korah, form a thoughtfully arranged unit at the beginning of Book II of the Psalter, we see that God is always King. The sons of Korah declare God to be “my King” in Psalm 44:4 [5]. After the enemy nations are subdued in Psalms 45-46, the greatness of God is celebrated by Israel and the nations in Psalms 47-48 (Psa 47:2, 6-8).

Consistent with this context, God (Elohim) is also King in Psalm 45. “Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of Your kingdom” (Psa 45:6). For this reason, his name is praised forever and ever (Psa 45:17; see 47:1, 6-9; 48:1, 10, 14).

Two theological truths become clear when we read Psalms 42-49 contextually. First, Rashi’s identification of the “throne” as God in Psalm 45:6, offered in his polemical interpretation against the New Testament, does not fit the context. Second, identifying the “king” as God in that same verse is fully consistent with the context. At this point, the truth of Psalm 45 comes into full view: it is an explicit affirmation of the divine nature of Israel’s Messiah, who is also praised as the fairest of men (see Psa 45:2).

Because context is king, God is King. And since the Messiah is the King in Psalm 45, he is rightly understood to be God. When we grasp this Christological truth, like King David, we too will call Yeshua “Lord!” “The LORD says to my Lord: ‘Sit at My right hand until I make Your enemies a footstool for Your feet’” (Psa 110:1).

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Despite persecution and opposition, the believers in Thessalonica remained faithful to their mission. Their example reminds us that sharing the hope of the Messiah isn’t just for a few, it’s a calling for every follower of Yeshua! Click here to watch the full episode! https://t.co/3BXpO58J7D

[ONE FOR ISRAEL Ministry @oneforisrael]

“Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth. The LORD of hosts is with us; the God of Jacob is our stronghold. Selah” (Psa 46:10-11).

Within the meaningful arrangement of the Psalms, Psalm 44 is the “before photo” (God is not with us and we are defeated in battle), Psalm 46 is the “after photo” (God is with us and makes wars cease), and Psalm 45 is the “cause” (the divine Messiah has come in the flesh and invited his bride into his palace). Because Psalm 46 is eschatological in context, it inspires hope as a promise yet to be fulfilled. The Messiah King will reign from the Eden-like city of Jerusalem, and nations will no longer learn war.

Because God is faithful, Psalm 46’s vision of future peace gives us peace even now, though the world remains filled with turmoil, wars, and hatred. A dear colleague once taught me a practical exercise to make the truths of this psalm tangible. The verb “cease striving” (“harpu”) in both biblical and modern Hebrew can mean “to release one’s grip” (see Josh 10:6; 2 Sam 4:1; 24:16; Isa 13:7; Jer 6:24; 50:43; Ezek 7:17; 2 Chron 15:7). One day, noticing how tense and frustrated I was by ongoing challenges, he cited Psalm 46:10 and told me to grip as tightly as I could with both hands, as if holding all my problems, then release them with palms facing upward, giving them to God. To my great joy, this became a powerful way to turn the future reality of Psalm 46 into a present reminder that the LORD of hosts is with me today.

Dear friends, let us loosen our grip on all that troubles us as an act of trust that God’s hands are big enough to carry our burdens and still hold on to us. “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil 4:6-7).

[ONE FOR ISRAEL Ministry @oneforisrael]

I don’t know if you’ve noticed but there are a lot of fish in the Bible, and it’s worth pondering their symbolism.

Fish feature prominently in the New Testament stories of Jesus, but appear a similar number of times in the Hebrew Scriptures as well. Jonah is a big one, but there are fish throughout the creation story, featuring in Exodus as part of life in Egypt, in the book of Job, for example.

At Jewish New Year you will often see fish on the table representing this biblical promise:
“And the Lord will make you the head and not the tail; you shall be above only, and you shall not be beneath, if you obey the commandments of the Lord your God, which I command you today, being careful to do them.” (Deuteronomy 28:13)

In Judaism fish symbolize prosperity, blessing, and divine protection. They have come to represent the Torah, which sustains life just as water sustains fish. But the symbolism of fish really comes into its own in the New Testament.

Click here to read more! https://t.co/DsIJCnsN8a

[ONE FOR ISRAEL Ministry @oneforisrael]

“Arouse Yourself, why do You sleep, O Lord? Awake, do not reject us forever. Why do You hide Your face and forget our affliction and our oppression? For our soul has sunk down into the dust; our body cleaves to the earth. Rise up, be our help, and redeem us for the sake of Your lovingkindness” (Psa 44:23-26).

In terms of vocabulary, Psalms 44 and 46 are very similar. In terms of situation, they are miles apart. In Psalm 44, the psalmist laments that God IS NOT WITH Israel’s army, and they have experienced a humiliating defeat (Psa 44:9). In Psalm 46, God is the LORD of ARMIES who is WITH US, and He makes wars cease to the end of the earth by destroying the weapons of the enemy (Psa 46:9). In Psalm 44:26, the psalmist cries out for God to “rise up,” and in Psalm 46:10 [11], He is exalted in all the earth. In Psalm 44:26, the psalmist cries out to the distant God to be their HELP, and in Psalm 46:1, 5, the psalmist celebrates God as a very present HELP in times of trouble, in the midst of Jerusalem.

There is little doubt that Psalms 44 and 46 are intentionally related, with Psalm 44 expressing cries for help and Psalm 46 praising God for His answer. The answer, moreover, is far more than the psalmist could ask or imagine: the redeemed and renewed Jerusalem.

But these drastically different before-and-after pictures raise important questions: How did this happen? What made the difference? It cannot be a coincidence that the author of the Psalter separated two very similar psalms and placed Psalm 45 between them. Thus, Psalm 45 draws special attention and demands our exegetical attention. Indeed, it does, for it is a love song written in honor of Israel’s Messianic King.

In my personal experience, it was when I discovered the beauty of Yeshua the Messiah that God transformed my Psalm 44 emptiness into Psalm 46 fullness and peace. O dear friend, look full into the face of God’s Messiah, and the troubles of this world will grow strangely dim.