Having worked in an administrative role with Jews for Jesus for almost 3 years, i can tell you there are Jews who see themselves as both Jews & Christians. There is NO contradiction. Both leading Apostles, Paul & Peter, where not adverse to being called a Christian.
Acts 26:28-29 Then Agrippa said unto Paul, Almost thou persuadest me to be
a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day,
were both almost, and altogether such as I am, except these bonds.
1 Peter 4:16 Yet if
any man suffer as
a Christian, let him not be ashamed; but let him glorify God on this behalf.
Furthermore, the blessed Apostle Paul, himself "a Hebrew of Hebrews" (Phil. 3:5), declared -
Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God
unto salvation to every one that believeth; to the Jew first, and also to the Greek.
There are more Jews coming to faith in Y'shua in the 20th/21st centuries as they did in the 1st.
We must define a Jew - is it one who is a follower of Judaism as a Christian is one that follows the tenets of Christianity or is Jewishness defined as an ethnicity only. Why is it one can be a Jew with no objection yet be an 'atheist' yet someone who believes in Y'shua cannot be?? It is belief in 'Rabbinical' Judaism rather than Torah/Tenach Judaism which clearly points to Christ & to God's triune nature.
The Jewish Prophets prophecied that the coming Messiah would be Divine in origin. That God is triune in nature is NOT a Christian invention, it is most certainly Jewish. The reason the Jewish people have become estranged from the the doctrine of a triune God, the very 'warp and woof' of the writings of Moses in the Torah and the Prophets in the Tenakh is found in the teachings of Moses Maimonides. In the 12th century, he compiled thirteen articles of faith which the Jews accepted and incorporated into their liturgy. One of them is: "I believe with a perfect faith that the Creator, blessed be His Name, is an absolute one." (yachid) This is contrary and diametrically opposed by the Torah and the Tenakh which teaches that God is not a 'yachid', an only one/absolute one but 'achad' a united one! And the word used in the Sh'ma is 'achad' to clarify this. Same word 'achad' that is used to describe both Creation in Genesis 1("and there was evening and there was morning, one day") and marriage in Genesis 2:24, where the "two become one" Moses, under the inspiration of the Holy Spirit, uses the same word and same analogy to prove the plurality yet oneness that exists both in God's nature (Godhead) and in marriage.
There are more than a few passages in the Old Testament/Hebrew Scriptures that point to a Divine Messiah/plurality within the Being of God -
"The literal Hebrew translation of the Hebrew word used for God, Elohim, is Gods. Elohim is used of both the true God and also the many false gods. In Gen 1:26 it is used of the true God and in verses such as Exodus 20:3 and Deuteronomy 13:2 of false gods. Even one of the commandments say, "Thou shalt not have any other gods (Elohim) before Me." Point being, the Hebrew word for 'God' is a plural noun. Elohim has the Hebrew masculine plural ending. Whenever it is used of the true God, it is always translated in the singular. But, conversely, when used of the false gods, it is always translated into the plural. The fact that the Hebrew word is plural when speaking of the only one true God opens the door to the concept of plurality - not 100% proof because of the usage in Hebrew of 'plurality of majesty.' But certainly a possibility exists that within the God Being there is plurality.
Normally, when Elohim is used of the one true God, the verb with it is singular. This goes contrary to normal Hebrew grammar because in Hebrew grammar the verb must agree with the noun in gender and number. Normally, one would expect that with Elohim, a plural noun, the plural verb would be used, which is true when it is used of false gods. Most of the time whenever the word Elohim is used of the true God, the verb used with it is in the singular number to prove that there is only one true God. But there are exceptions and these exceptions again open the door for the possibility of plurality in the Godhead.
For example, Genesis 20:13a reads:
Genesis 20:13 And it came to pass, when God caused me to wander ...
The Hebrew word that is translated "caused me to wander" is plural. Literally it reads, "And it came to pass, when They (in reference to God) caused me to wander..."
Another example is Genesis 35:7:
Genesis 35:7 And he built there an altar, and called the place Elbethel: because there God appeared unto him...
Here again, "revealed unto him" in Hebrew is a plural form which literally reads, "for there God appeared Themselves."
A third example being 2 Samuel 7:23:
2 Samuel 7:23 ... whom God went ...
Again, the Hebrew word for 'went' is plural, and literally reads, "...whom God They went..."
A fourth example is Psalms 58:11:
Psalms 58:11b "... verily he is a God that judgeth in the earth."
Again, the term "that judgeth" is a plural verb in Hebrew and literally it reads, "he is a God They judge."
THE NOUN 'ELOHIM' APPLIED TO TWO PERSONS
The word Elohim or God is often applied to two different Personalities within the same passage. In Psalms 45:6-7, the writer states:
Psalms 45:6-7 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Notice that the word 'God' is actually given to two different Persons within these two verses. He is addressing 'God', after addressing 'God', he says that anothe God had anointed this God with "the oil of gladness above thy fellows." It should be noted that in this verse the first Elohim is being addressed. The second Elohim is the God of the first Elohim. It is God's God Who has anointed Him with "the oil of gladness."
A second example is in Hosea 1:7:
Hosea 1:7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
In this passage, the speaker is Elohim or 'God' Who says He "will have mercy upon the house of Judah, and will save them" by the instrumentality of Jehovah their Elohim or their God. In other words, Elohim or God number one will save Israel by means of Elohim or God number two!
THE NAME YHVH APPLIED TO TWO PERSONS
The Name of God, YHVH (often translated Jehovah) is applied to two different Persons in one passage of Scripture. The first example being Genesis 19:24:
Genesis 19:24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
In this verse, Jehovah number one rained down fire and brimstone from a second Jehovah Who was in heaven. The first Jehovah (the pre-incarnate Christ) is on earth (He is the judge of all mankind). He is the One Who had appeared to Abraham in Genesis 18 and warned him of the coming destruction of Sodom. That Jehovah Who was on the earth, Jehovah number one, was now raining judgment down on Sodom and Gomorrah from Jehovah number two Who was in heaven. The term 'Jehovah', God's personal Name, is used of two different Persons.
A second example is in Zechariah 2:8-9:
Zechariah 2:8-9 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
This verse says that Jehovah number one is the Speaker - "For thus saith the LORD of hosts..." and as He speaks He says that He is being sent to accomplish a task by Jehovah number two. Again, there is one Jehovah sending another Jehovah to perform a specific task.
The evidence is overwhelming that the Being of God is plural and that He is a triune Being, revealed throughout the Scriptures of the Old and New Testaments. I have just skimmed the very surface - other evidence that could be brought forward to prove the plurality within the Godhead:
1) The Plural Noun 'Adonai'
2) Plural Pronouns - eg. "Let US make man in OUR image" or "Come, let US go down"
3) Plural Adjectives - eg. Joshua 24:19 reads in English "holy God" but the adjective holy is a plural form which literally reads, "holy Gods"; Ecclesiastes 12:1 "...thy Creator" Again, the word 'Creator' in Hebrew is a plural adjective and literally reads, "thy Creators" In Genesis 33:20: "And he erected there an altar, and called it 'El-Elohe-Israel" 'El' is singular but 'Elohe' is the construct state of Elohim, a plural form. So it literally reads, "God, the Gods of Israel." But the fact that the singular is followed by the plural both in reference to the one true God emphasizes unity!
4) Theophanies - eg. The Angel of Jehovah
Even the Sh'ma (Deuteronomy 6:4), the essence of all forms of Judaism reads:
"Hear, O Israel: Jehovah our God is one Jehovah."
Where it reads "Jehovah our God", the Hebrew word for God is plural and literally reads, "our Gods."
He who has ears to hear, let him hear and understand the truth of God's Word and His revelation of Himself!"
**The majority of the information above comes from 'Ariel Ministries', Manuscript # 50 entitled "The Trinity" by Dr. Arnold G. Fruchtenbaum -
see
https://www.ariel.org/arnold-answers to read more of his works**
Do a Google search for other Messianic Jewish organizations, another being Chosen People.