Jews and Christians Learning to Relate: Common Misunderstandings

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Well, as we began to wrap up our series on Jews and Christians learning to relate, we

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wanted to have a discussion today about some of the most common misunderstandings between

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the two communities.

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So stay with us.

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We'll be right back.

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Welcome to the Israel Answers series, Connecting Israel, the Bible, and You.

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Join Susan Michael as she explores timely issues and current events from a scriptural

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perspective to equip the Christian world with a balanced and biblical response.

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Be sure to subscribe for future episodes, which will ignite your faith and bring the

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Bible to life in your everyday world.

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Now, let's join Susan with your Israel Answers.

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Well I hope you've been enjoying our series on Jews and Christians learning to relate.

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And as we have interviewed a number of pioneers, and one of those pioneers was Jonathan Feldstein,

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who is the founder and president of the Genesis 1-2-3 Foundation.

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We had a really interesting conversation as he shared his story, decades of Jewish-Christian

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relations coming from the perspective of an Orthodox Jew who lives in Israel.

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And if you did not get to hear that interview, we're going to link to it in today's show

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notes so that you can get to know more about him and his story.

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But as I began to plan for the wrap-up of this series, I thought I want to have Jonathan

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back so that we can just have an informal conversation talking about some of the common

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misunderstandings that we've all alluded to in our stories.

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The various pioneers have alluded to these things.

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But I thought it might be helpful for us to talk about them a little bit more in depth.

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And we have some misunderstandings on the Jewish side, and we have some misunderstandings on

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the Jewish side, the Christian side and the Jewish side.

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So Jonathan, I want to welcome you back to the Out of Zion podcast.

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And thank you for taking time out of your day to have this conversation with us.

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Always a pleasure, A, to have conversations like this and B, even more so to do it with

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you, Susan.

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Thank you.

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Thank you.

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Thank you so much.

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So I'm going to start with a common misunderstanding that we encounter.

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And then I'll let you bring up one, Jonathan.

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I won't just go back and forth and see where we go with this.

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So I know that one of the common misunderstandings that I had when I first went to Israel many,

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many, many years ago as a young woman was not understanding that Judaism is a vibrant,

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faith.

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And in a lot of our preaching and teaching in churches, we sort of like to just oppose

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Christianity to Judaism and the Old Testament to the new.

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And we bring up these comparisons, and it's sort of like, well, Judaism is about legalism

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and the law.

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And so it's a dead religion.

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Because Christianity is more about grace and forgiveness and it's more alive.

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And when I went to Israel, I realized how that Judaism is very much an alive faith.

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And there are really very sincere believers with a very, very sincere and active relationship

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with the God of the Jewish people.

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And so I see that as something I'm often addressing and teaching that no Judaism and what we see

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in the Old Testament is just as much about love and forgiveness and mercy and grace.

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It's built into the law.

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It's built into everything that God established in the Old Testament.

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And we do see it also in the New Testament, but it's in both.

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It's the same God, the same character.

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And so what would you like to add to that, Jonathan?

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Well, first of all, you're right.

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And people who do, who don't, it's perfect that we're speaking about misunderstandings

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because misunderstandings can be interpreted as a difference or just a lack of understanding.

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And there is a lack of understanding because why would you know when you are growing up

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unless you're completely engrossed with Jews and Judaism or myself?

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I grow up in New Jersey.

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Why would I know much about Christians and Christianity unless I'm having conversations

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like we are having now and that you and I have been blessed throughout the last decades

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to be able to have?

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So sure, it's very easy to look at from a Christian perspective and think that Jews

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and Judaism is very legalistic.

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Well, it is, but what a lot of Christians don't understand is that it's through that,

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first of all, that's preserved us as a people.

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But second of all, all of these legalisms, at least how I look at it, how I experience

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it in my life, connect me deeper with God.

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So when we speak about Shabbat, a lot of Christians will understand that Shabbat is

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the day that we don't work.

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But what does that mean?

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And I'm not going to go into that right now.

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We can have that conversation another time.

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But every little time, oh, here's a great story.

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I don't know if I ever shared it with you.

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When I had a fire in my house a few years ago on a Friday night, it was going through

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my mind about how to deal with the fire on Shabbat.

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And of course, at the moment, I was concerned about protecting my family, but I was doing

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so through my relationship with God, through how God, how we interpret that.

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So yeah, unless you have an opportunity to come to Israel, to really experience Israel,

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Israeli life, or do Shabbat in a community overseas and get to know, which is something

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we spoke about last time, get to know Jews and the Jewish culture.

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It's legitimate to think that we're only legalistic.

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But then, of course, I know some Christians, many Christians, in fact, will say, well,

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they're not under the law.

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Okay, great.

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Well, are they going around committing adultery?

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Are they going around murdering people, not honoring their parents and taking God's name

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in vain?

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Also, no.

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And these are things that we have to kind of square the circle as far as how we understand

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what that legalism is about.

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But no, Judaism is much, much more.

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And it's so wonderful you understand that and so wonderful that you help other people

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understand that.

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Well, I know one of the things that I realized was the role of the law.

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So in a lot of Christian teaching, the laws look down upon as legalistic, and we're not

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under that.

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And yet the law, the Jewish people see it as a gift that was given to them and that

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they take their responsibility very seriously to obey the law.

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And therefore, the whole idea of building a fence around the law, so if it says don't

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work on the Sabbath, fine and good, but what does that mean?

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And that's where the rabbis began to interpret, well, what does it mean?

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What can you do?

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What can you not do?

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Because they don't want to violate what God told them to do.

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Correct.

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They feel a special responsibility almost, almost on behalf of the world, but for sure

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on behalf of the Jewish people that they have a responsibility to be faithful to God and

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obey what He told them to do.

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And it's a little bit of a different take on the law than what we get a lot of times

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in our churches.

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And even through something as remote as I do every Friday, late afternoon or evening,

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depending on when Shabbat begins.

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I guess it's easy to fall back on the law and relate to Shabbat because there are so

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many laws that are connected to Shabbat, but there are many, many laws that we follow on

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a regular basis.

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But when I flip a switch and all of the lights in my house go on a timer, it's not just a

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mechanical thing legalistic because I don't, I choose, according to my understanding of

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Judaism, not to turn lights on and off on Saturday on the Sabbath.

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But when I'm doing that, I, through that little action, am honoring God.

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I'm honoring the way we interpret it.

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Of course, 2,000 years ago when Jesus observed Shabbat and talked about all the legalisms

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of Shabbat and had rabbinic debates with people here in the first century Israel, the legalisms

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were different because they didn't have electricity, because they didn't have elevators and lights

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and how to, and abilities to keep food hot for 24 hours or anything of that nature.

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So we have modern interpretations.

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But for me, every time I do a little action, I try to make sure to remind myself that it's

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not a mechanical thing, but it's really my connection with God.

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Yes, beautiful.

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Well, Johnson, do you want to share a misunderstanding for us to discuss?

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There are just a few.

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You know, a lot of Jews really don't understand.

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One of the things that actually, it just came up again this week.

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I shared an article with a friend, an article that I had written, a Jewish woman who's super

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smart and grew up in the South around Christians.

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She's not ignorant either.

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And she wrote back to me that she understands Christians because Christians only want Jews

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to come back to Israel in order that Jesus will return through whether it's Armageddon,

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we can talk about end times, but that the motivation of Christian support of Israel

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and our returning like I did 18 years ago is simply to expedite Hason Jesus's return.

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And that's a tremendous misunderstanding, not exclusive, but maybe you can address that.

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Yes, because actually the Bible doesn't say that.

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And I've heard it many, many times over the years that it's required that all the Jews

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return to Israel so Jesus can come back.

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And I've been told that actually there is a branch of Orthodox Judaism that believes

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that, but it's not taught in Christian churches.

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There's great debate as to whether anything is required to happen before Jesus returns.

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And there is a school of thought in Christianity that says he could return at any moment.

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So there is nothing that is required to take place.

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There's others that quote a verse that says that the gospel will go out into all the nations

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and then the end will come.

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So maybe we have to be reaching all the unreached people groups in the world with the gospel

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before Jesus will return.

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Finally when you begin to delve in and deal with the prophecies towards the Jewish people

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and about Israel, do you begin to see that well maybe the Jews do need to be back in

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the land because Jesus isn't going to return to a Gentile Jerusalem.

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I mean he's going to return to a Jewish Jerusalem.

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So maybe there is some requirement, but I will say it's hardly ever discussed in churches.

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It's never talked about in that way.

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And so this really is a very big misunderstanding that this is like a big requirement and we

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all know it and we're all teaching it and that's what this is all about.

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It comes across even more as a requirement.

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It comes across as a nefarious ulterior motive.

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And by the way, I mean first of all, of course we disagree on Jesus and that's fine and that's

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a much bigger conversation, but we all want Messiah.

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And there's nothing wrong with all of the Jewish people being here in the land, but

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Jews look at that as Christian support of it as somehow being one upsmanship as a victory

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over the Jewish people.

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And we interpret it differently, but we're really looking ultimately for the same thing.

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That's right.

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So I'll bring up another misunderstanding that I find that goes along with this and that

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is that when I speak to Jewish audiences, I find that they're always concerned about

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these end time prophecies and that that's really why we're doing this.

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And some of the end time prophecies are hard and it may be about war.

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It may be about an Armageddon.

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It may be, you know, and they're like, this is why you really support us is because you

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want two thirds of us wiped out in a war or this kind of thing.

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And what I find is that actually they're totally ignorant to the fact that most of those scriptures

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are from the Jewish Bible.

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They're from the Hebrew scriptures, the Hebrew prophets.

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In that if somebody is talking about a war, they're usually going to be quoting out of

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Zechariah or one of the Hebrew prophets.

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And then it's confirmed in the New Testament in the book of Revelation, which is full of

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visual.

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It's not concrete.

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It's like there's a lot of interpretation that you have to bring into the book of Revelation

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to understand what it's really conveying.

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It's in visions and this kind of thing.

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But the more concrete verses are found in the Hebrew prophets.

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And another one is that, well, you believe that we're all going to become Christian.

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Well, your Bible says that we're all going to be worshiping the God of Israel.

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And it just so happens we believe that Jesus is the Jewish Messiah.

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But yeah, but it's your scriptures that are saying that.

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And I remember one time I spoke to a Jewish group and afterwards an elderly man came up

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to me and he was completely blown away. He had no idea that most of the Christian Bible

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was actually the Hebrew Bible.

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He didn't even know it.

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And therefore a lot of secular Jews don't even know what their own Bible says, so they

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don't know that we're actually quoting their Bible.

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100 percent.

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You really nailed it on the head and you used the word ignorant.

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And I know you didn't use it. Ignorant can become a pejorative word.

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It's not.

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But people who are not aware of what the Hebrew Bible, the Torah says, really don't know.

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And I think that we overall don't dwell on end times theology or what's going to happen.

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And there aren't a lot of Jews who run around.

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I think much more a Christian phenomena run around saying, well, we're in the end times.

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It's the beginning of the end times and we have to prepare.

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And there are some people who are brazen enough to say that they know when that's happening.

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And that's, I'm sure that there are Jews who do that, but it's not something that's

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very common.

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So when you have Jews who are secular, predominantly, who don't know their Bible, our Bible,

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and you're confronted with Christians who understand it and understand where it comes

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from and it connects directly to us and Israel.

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And by the way, it's not real comfortable to talk about what's happening.

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The war from the north and we're seeing Russia threatening everybody right now.

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None of that's comfortable.

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But clearly there's a great misunderstanding from a Jewish perspective about what Christians

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believe and where they're getting that from, which again, it's probably a matter of interpretation,

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but we're not that far off in terms of really what we're understanding.

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No, I remember watching a video one time of a Hasidic rabbi teaching.

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And he had a whole auditorium full of young men listening to him and they played this

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eerie music.

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And he's referring to some of these scriptures out of Zachariah and end time and things that

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are going to happen.

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And of course it was with his interpretation, which was really quite drastic, I have to say.

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And it's no different than what a lot of our Christian preachers preach based on those

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same scriptures.

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The thing that we might disagree on is just the identity of that messianic one, but the

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scriptures are in the same Bible that we both have.

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And you're right, I don't hear a lot of rabbis teaching on those end time prophecies.

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No, I don't.

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Maybe they should start.

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Maybe they should start.

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Well, at least though we should know.

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But the challenge, we do know, but the challenge of course is that the people who are less

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knowledgeable of their own Bible, of their own scripture, of what that means are not

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getting those biblical teachings anyway.

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So I'm praying that people will come back to the root of what we need to do.

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Because ultimately I do believe that we, through our personal action, this is a digression,

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but through our personal actions, we have the ability to hasten the Messiah's arrival.

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And that's what we all want.

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And that's our responsibility individually and as a Jewish people.

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So let's talk a little bit more about motives.

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So I've read and heard accusations that our motives are really anti-Semitic, that we

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want to get all the Jews back to Israel so two-thirds of them will die.

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I mean, that's horrible.

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I've heard less vitriol accusations that we just want to get the Jews back to Israel

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for them so they're all going to become Christian.

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And then I've heard that this and that.

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And when in reality our motive, just because a person believes something is going to happen,

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doesn't mean that that is the motivation for what they're doing today.

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So I'll give an example.

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Our organization is so involved in Aliyah and helping bring the Jews back home to Israel

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to make it their homeland.

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And so we're helping today with the Jews of Ethiopia.

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We helped with the Lost Tribe of Manasseh in India.

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We're helping now with the Ukrainian refugees from the Russian Jews.

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We've been doing this for what, 25, 30 years now.

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But what is our motive?

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Is our motive because we have some bad motive or it's all about in-time events?

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And the answer is no.

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Our motive is that first of all, we see God's hand at work in this.

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And if he's busy at work bringing his people back to their land, we want to be involved.

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Basically, we just want to be involved in it.

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Secondly, there are prophecies in the Hebrew Scriptures that say the Gentiles will assist

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in this return.

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So we feel we're called to do this.

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And that's a very strong motivation that we are called to assist based on the Hebrew Scriptures.

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And none of these are bad motives whatsoever.

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We see God blessing the Jewish people.

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We want to bless them.

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We also see in Genesis 1, 2, 3, as you call your foundation, or Genesis 12, 3, that God

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promises he'll bless us for blessing his people.

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And those really are the main motives that I see in Christians involved in this work.

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Well, I agree with you because I see that.

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But most Jews, when I say most Jews, I really do believe that it's most, though I might be

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statistically wrong.

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Most Jews don't understand that.

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But it's fascinating and completely appropriate that you use the example that's prophetic

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of our return.

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You didn't talk about Christians participating in the start-up nation, another tremendous

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miracle.

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And not that that's a bad thing.

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God says in many different ways and different places that when we return, or we have returned,

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the land will prosper again.

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And it's prospering in so many ways.

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And it's actually through the prophetic return that you are partnering with something that

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God has promised specifically.

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He didn't promise he was going to turn Israel into the start-up nation.

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And we're going to have the second highest number of start-ups on the stock exchange.

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Those are all amazing realizations of that.

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But yes, there's a lot of misunderstanding from a Jewish perspective.

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And from a Christian perspective, I think there's a flip side which is still that I

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can't quantify it.

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Many, maybe most Christians still believe that we do need to accept Jesus in order for

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our own individual salvation.

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And that that's therefore a motive of all relationships that Jews will look at.

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Everything that you and I are doing individually, collectively, I see EJ and many, many others

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as being the sole motivation.

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And you phrased it so well a moment ago, but I can't rephrase what you just said.

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There are people who may believe that individually.

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A matter of fact, a friend of mine who I just hosted on my podcast, Inspiration from Zion,

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was really actually striking to me.

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He said, I don't think that we need to convert the Jews, but I think the Jews are missing

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something by not having a relationship with Jesus.

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He said that very sensitively.

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And it was a neat conversation that we had.

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But maybe you can respond because I'm not in the conversations all the time among Christians

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about our salvation.

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Well, it's a really important point because the fact that we're called evangelical Christians

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for the Jewish people, they interpret that to mean that we are all evangelists.

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And even in Hebrew, the term has been translated into Hebrew as evangelist steam, which when

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an Israeli then converts that to English, they call us all evangelists.

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And I'm always like, no, that's a different word.

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An evangelist is one who does evangelism.

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An evangelical is one who believes certain things.

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And so there's four pillars of evangelicalism.

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And one is the authority of the Bible.

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That's why we're always quoting the Bible.

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Secondly is that we then hold to the key doctrines of the Bible.

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Thirdly is that we believe in salvation through Jesus alone.

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And then fourthly, that we believe in the importance of sharing the good news of Jesus

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with the world.

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So the Jewish community interprets all of that as an evangelical Christian is all about converting

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me to Christianity.

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And therefore they're seen as the enemy because of what we believe.

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And so yes, we believe in the importance of sharing this good news with everyone, but

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that doesn't mean we believe in ramming it down anybody's throat.

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It doesn't mean we believe in tricking anybody into converting.

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And it doesn't mean that that is the sole motivation for everything that we do in life.

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But yes, Jesus is a great blessing to me and I'm so grateful for what he did in my life.

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And I would want everyone to have that blessing and to have that great experience.

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But it doesn't mean that I'm going to misuse that and make it just a sole motivation for

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everything I do for Israel and the Jewish people.

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Right, I want to share something.

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You always speak so authoritatively and sensitively, but I had a friend who unfortunately died

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in the last year and every time I was with her, she would tell me right then, Jonathan,

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you need to get down on your hands and knees and accept Jesus to be saved.

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And she did it out of love.

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See that's the other thing that Jews don't understand.

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It's almost as if it's sort of like a victory.

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Christians are trying to have a victory over Jews.

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It's still uncomfortable, but I understood and I remember visiting with another friend

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who said, but of course we want all Jews to have a relationship with Jesus because that's

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how we believe that that's the path of salvation.

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Now the only path of salvation and I, we disagree on that, but when at least a Jewish person

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understands that it's coming from a position of love, to me that's disarming.

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I can have a conversation with somebody as compared to somebody who is just trying to

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convert me and take me away from the traditions that I live now that are thousands of years

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old.

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It's a terrible misunderstanding.

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It's exacerbated by there are individuals whose soul, raison d'etre, is to convert Jews.

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There are individuals who ram it down their throats, our throats everywhere.

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And there's not everyone who I think, and maybe it's not a nice word, are enlightened

358
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as you are in terms of the understanding of that.

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But when we have these conversations, it creates understanding, albeit a made differences.

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Well I do know that a lot of Christians, you know, they may go to Israel for their first

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trip, they're brand new to this.

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They don't realize how the Jewish people do see Christianity and see Jesus.

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And so for us, it's like this wonderful thing in our life and we're so excited about it

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and we'll share freely about it.

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We don't understand the history of Christian anti-Semitism and that the Jewish people are

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looking at us through a certain prism or through lenses of that history.

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And so we see Jesus as this wonderful thing, but they see, they interpreted history that

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Jesus brings bigotry and hatred.

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Now that's a shocking thing for a Christian to realize, and it's not because Jesus certainly

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did not bring hatred or bigotry, but his children did.

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The church brought it into their theology and taught contempt of the Jewish people.

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And only once we understand that history do we understand how there are two completely

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opposite views of who Jesus was and what Christianity is even all about.

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It's funny you say that, Susan, because it's not exclusive to non-religious or secular

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Jews, but it's ironic that among secular Jews who don't really know their Bible, they do

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know this bad history as it relates to the church and what's been done in the name of

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Jesus to us over thousands of years.

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And so we bring that baggage along with us and it's shocking.

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I truthfully love having conversations with Christians about this, not God forbid, not

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to make anyone feel bad, but understanding where we're coming from and why there's a

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view of suspicion about all these things that we're discussing.

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But specifically, I wanted to share one more thing.

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One thing that always stuck with me years ago, I was watching a video online.

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It was probably around Yom HaShawa the day we commemorate the murder of 6 million Jews

385
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in the Holocaust.

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And I was watching a video of an elderly Jewish woman who returned to her town in Poland to

387
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visit to have some sort of closure.

388
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I don't remember the details.

389
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The thing that struck me is that she was walking near the church in her town.

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She crossed the street naturally.

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She didn't even think about it.

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And then she narrated, I wish I could find this video again, she narrated how as a child

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she understood that the church was a dangerous place for Jews and they were always taught

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to cross the street and stay as far away from the church as possible.

395
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And of course, she met the physical church, but what was emanating from the church.

396
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And this is in our generation.

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We're not talking about 500 years ago or 1000 years ago.

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This is within this century.

399
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And it's just shocking to realize that.

400
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And it's something that we do need to overcome in this relationship.

401
00:30:55,860 --> 00:30:59,580
Well, John, we're running out of time.

402
00:30:59,580 --> 00:31:06,740
But do you have one last area, one last misunderstanding you'd like to discuss before we close it

403
00:31:06,740 --> 00:31:07,740
out?

404
00:31:07,740 --> 00:31:16,980
Well, actually, I think maybe if we go back to the Bible, it's a question of how we read

405
00:31:16,980 --> 00:31:17,980
it.

406
00:31:17,980 --> 00:31:21,660
Now, it's very normal, I think, for Christians to think.

407
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And I have conversations very organically like this with people who want to understand

408
00:31:28,180 --> 00:31:33,020
who I am and what I believe, but can't begin to unless we have these conversations.

409
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And so I think that there's a predominance of Christians who think that all Jews know

410
00:31:41,380 --> 00:31:45,580
and relate to the Bible as Christians do.

411
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And we don't.

412
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When you spoke of revelations a few minutes ago, I know of the book of revelations.

413
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I've read excerpts from it, but I'm not by any stretch an authority.

414
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I can go into a church and I do frequently and I hear a pastor preaching from the New

415
00:32:02,700 --> 00:32:03,900
Testament.

416
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And I understand where the Old Testament reference, the Jewish reference is in that, that is from

417
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one of the apostles or from Jesus himself.

418
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But I think a lot of Christians don't understand that we look at it completely differently.

419
00:32:20,860 --> 00:32:25,860
Maybe you can say something enlightening that helps both Jews and Christians.

420
00:32:25,860 --> 00:32:32,420
Well, there's one difference is we go straight to the Bible.

421
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And for the Jewish people, there's a lot of you first go through rabbinic interpretations

422
00:32:37,900 --> 00:32:39,540
of the scriptures.

423
00:32:39,540 --> 00:32:45,700
And you study what all these rabbis throughout the ages commented on that verse or how they

424
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interpreted and how they saw it.

425
00:32:48,820 --> 00:32:52,540
And that is one difference.

426
00:32:52,540 --> 00:33:01,220
And I do think that, you know, I would love to study under a rabbi to teach like the book

427
00:33:01,220 --> 00:33:06,060
of Zechariah just to go back to our earlier conversation about the end time events to

428
00:33:06,060 --> 00:33:11,900
hear how they do interpret it because it is different.

429
00:33:11,900 --> 00:33:18,100
And I'm afraid I'm not even able to articulate, but from the Christian perspective, especially

430
00:33:18,100 --> 00:33:23,620
from the evangelical Christian perspective, we go straight to the Bible and we believe

431
00:33:23,620 --> 00:33:25,980
it to say what it was written to say.

432
00:33:25,980 --> 00:33:28,580
So some people would say it's a literal interpretation.

433
00:33:28,580 --> 00:33:33,860
It's actually not, it's a what we call a contextualized interpretation.

434
00:33:33,860 --> 00:33:37,100
So if it's poetry, we interpret it as poetry.

435
00:33:37,100 --> 00:33:39,060
If it's a song, we interpret it as a song.

436
00:33:39,060 --> 00:33:45,500
We don't interpret everything literally, but we interpret it literally as it was written,

437
00:33:45,500 --> 00:33:47,620
what it was meaning to say.

438
00:33:47,620 --> 00:33:51,220
And so we study it directly.

439
00:33:51,220 --> 00:33:53,780
And to me, that's one difference.

440
00:33:53,780 --> 00:33:57,700
And by the way, that's an amazing, you know, I, when we were talking about it and I raised

441
00:33:57,700 --> 00:34:03,140
the issue, I didn't even think of rabbinic commentary as being something that's different

442
00:34:03,140 --> 00:34:09,220
because that's just innately who I am and a part of what I am and how we look at scripture

443
00:34:09,220 --> 00:34:11,660
through rabbinic interpretation.

444
00:34:11,660 --> 00:34:12,900
And yeah, you're right.

445
00:34:12,900 --> 00:34:18,180
It's not just old and new and people get offended by old, new and different names.

446
00:34:18,180 --> 00:34:20,740
I don't get bothered by that, but you're right.

447
00:34:20,740 --> 00:34:27,820
We have thousands of years of rabbinic interpretation that we consider the oral law and that's got

448
00:34:27,820 --> 00:34:33,420
equal status with the original written law that God gave Moses.

449
00:34:33,420 --> 00:34:36,820
So it's a fascinating understanding and you're right.

450
00:34:36,820 --> 00:34:38,900
Don't begin to understand it.

451
00:34:38,900 --> 00:34:44,820
The only time I actually heard a Christian speak in a church about the Talmud was in

452
00:34:44,820 --> 00:34:49,860
a pejorative way about the things that the rabbis in the Talmud would say about Jesus.

453
00:34:49,860 --> 00:34:54,300
And I don't have a source on that, but it was interesting to me and disappointing that

454
00:34:54,300 --> 00:35:01,740
that was the reference as compared to our feeling back later on the onion to understand

455
00:35:01,740 --> 00:35:03,260
and have a deeper relationship.

456
00:35:03,260 --> 00:35:09,380
But you raise a very good point about even the difference between the written law and

457
00:35:09,380 --> 00:35:10,380
the oral law.

458
00:35:10,380 --> 00:35:13,220
So we're just dealing with the written.

459
00:35:13,220 --> 00:35:21,220
And yet Judaism has this whole oral tradition of the oral law and the rabbinic commentary

460
00:35:21,220 --> 00:35:24,940
on it and the Talmud and et cetera, et cetera.

461
00:35:24,940 --> 00:35:27,860
So well, listen, Jonathan, this is fascinating.

462
00:35:27,860 --> 00:35:32,780
We could go on for a long time discussing all of this.

463
00:35:32,780 --> 00:35:33,780
It's great.

464
00:35:33,780 --> 00:35:40,220
But we so appreciate you giving up your time today because you and I are really, we're

465
00:35:40,220 --> 00:35:41,860
on the same page here.

466
00:35:41,860 --> 00:35:46,700
We've had a lot of the same experiences over the years.

467
00:35:46,700 --> 00:35:52,300
And so to discuss them, but each from our own perspective, I trust that our audience

468
00:35:52,300 --> 00:35:53,620
has really enjoyed it.

469
00:35:53,620 --> 00:35:54,860
So I know I have.

470
00:35:54,860 --> 00:35:57,780
And I thank you, Jonathan, very much for joining us today.

471
00:35:57,780 --> 00:35:58,780
It's a pleasure.

472
00:35:58,780 --> 00:36:03,460
I hope because we've been discussing misunderstandings that I hope this contributes a little bit

473
00:36:03,460 --> 00:36:10,740
more to understanding how profound what a perfect ending to today's conversation.

474
00:36:10,740 --> 00:36:16,540
So next week, I am going to close out this series on Jews and Christians learning to

475
00:36:16,540 --> 00:36:17,540
relate.

476
00:36:17,540 --> 00:36:21,500
And I'm going to talk about who are evangelical Christians?

477
00:36:21,500 --> 00:36:22,620
How many are there?

478
00:36:22,620 --> 00:36:28,740
Why do they support Israel and elaborate a little bit more on some of what we discuss

479
00:36:28,740 --> 00:36:30,340
today about that?

480
00:36:30,340 --> 00:36:33,060
So I hope everyone will come back next week.

481
00:36:33,060 --> 00:36:54,980
And until then, God bless.