Some Jewish Witnesses For Christ

Biesenthal's missionary life commenced on April 1st, 1844, as an assistant missionary in this Society's mission at Berlin, under the Rev. C. W. H. Pauli, where he also undertook the editorship of "Records of Israel's State and Prospects," a monthly periodical designed to promote the Society's work, to give treatises on Messianic passages of the Old Testament, to discuss Christian and Jewish doctrines, and to give attention to Jewish history and literature; he also wrote many articles for the "Dibre Emeth." He continued to work in this humble capacity under the Rev. R. Bellson until 1868, when his great abilities found a recognition, even though tardy, by his appointment to the charge of a new mission station of the Society at Leipzig. This important city, the second in Saxony, and the seat of a university, had for many years been visited by the Society's missionaries from Berlin at the time of the great fairs, when Jews assembled from all parts, and to whom large numbers of Old and New Testaments were sold. Biesenthal found some seventy or eighty Hebrew Christians living there, and subsequently gave it as his opinion that they might be "numbered by hundreds." There was a small Jewish community of about 500, who, since 1849, had enjoyed the rights of citizenship. This may seem to have been but a small field of work for a man of such attainments, but he was the only missionary to the Jews throughout the whole kingdom of Saxony; and, moreover, Leipzig was the resort of many foreign Jews from Poland, Russia, Turkey, Greece, Persia, and even from America, and thus altogether an important missionary centre. Apart from the visible results in the form of baptisms from Biesenthal's labours, the indirect results were great and far-reaching. As a scholar his name was, for many years, a household word in Germany, and especially in those circles where the Jewish mission exerted its influence. His Commentaries on the Gospels and the Epistles to the Romans and the Hebrews, so eminently useful in mission work, obtained well-deserved eminence.

The mission field, as time went on, became less promising and fruitful, the Jews becoming infected with the socialism and rationalism in Germany, as taught in the universities, churches, schools, and other institutions. Zeal for missions almost died out; the Jews became the subject of much Anti-Semitism. The long pent-up enmity against them burst forth with great virulence. In Leipzig, as in other places, petitions were sent to the Government urging the withdrawal of their political rights and privileges. In return, the Jews paid back hatred by hatred.

This state of things led Dr. Biesenthal to take a gloomy view of the general position. In his last report but one he said: "Hurricanes of trouble are blowing from the four quarters of the earth against the Church and against the Gospel," and added that in such circumstances his report could not be a joyous one.

Dr. Biesenthal doubtless obtained more satisfaction from his literary than from his missionary labours; although, in his case, one was the complement of the other. A scholar he was emphatically, and a brilliant one withal, as his works abundantly and substantially testify; and as such he will be principally remembered.

His published works contained the following: "Auszüge aus dem Buche Sohar, mit Deutscher Uebersetzung" (1837), a proof from Jewish sources of the doctrine of the Trinity and other Christian verities; "Hebräisches und Chaldäisches Schulwörterbuch über das A.T." (1836-7); "David Kimchi's ספר השרשים or Liber Radicum" (1838-48), in collaboration with F. S. Lebrecht; "The Thirty-nine Articles of the Church of England" (1840); "The Book of Psalms," Hebrew text and Commentary (1841); "The Book of Isaiah," Hebrew Text and Commentary (1841); "Chrestomathia Rabbinica Sive Libri Quatuor, etc." (1844); "Menachem ben Serug's Hebrew Lexicon" (1847); "Theologisch-Historische Studien" (1847); "Zur Geschichte der Christlichen Kirche," etc. (1850); "Das Trostschreiben des Apostels Paulus an die Hebraer" (1878); and a Hebrew Translation of the Epistles to the "Hebrews and the Romans," with Commentary (1857-8). He also wrote Commentaries on "St. Matthew's Gospel, the Acts of the Apostles," an Essay on "The Atonement"; and the "Life of Gerson."

In 1877, the University of Giessen conferred upon him the degree of Doctor of Divinity.

In his greatest work, the "History of the Christian Church," intended for the special use of the Jews, he proved that they stood in close connexion with the early Church, by bringing prominently forward the history of Jewish believers who loved their Saviour devotedly and laboured successfully for the spread of the Gospel at the time of its first promulgation.

Dr. Isaac Jost (1793-1860), the learned Jewish historian of Frankfort, in reviewing Dr. Biesenthal's "Commentary on the Epistle to the Hebrews," referred to it as a masterly composition, and also to the author's extraordinary command of the Hebrew language, and said it excelled everything which had ever been written before in the endeavour to prove, not only that Christianity is to be found in the writings of almost all the ancient prophets, and that Christ's coming fulfilled the law, but that the rabbis of almost every age agree with the writers of the New Testament as to the general character of the Messiah promised, although they do not admit that Jesus was that Messiah.

Dr. Julius Fürst (1805-1873), another eminent Jewish author, referring to Biesenthal's Commentaries generally, and the extensive erudition and thorough knowledge displayed of Jewish literature before and after the Christian era, bore still higher testimony, and stated that all previous attempts to translate the New Testament, or parts of it, were exceeded by the distinguished labours of Dr. Biesenthal, not only on account of the richness and fulness of matter, extracted with much taste from the Talmud, Midrash, and Sohar, but also on account of the clearness of thought with which he penetrated and exhibited the doctrinal teaching of the Apostles.

It is a matter for deep regret that these valuable Commentaries are out of print, and consequently out of circulation.

It is an interesting circumstance that Biesenthal also wrote, 1840, under the pseudonym "Karl Ignaz Corvé," a work entitled "Ueber den Ursprung die Juden Erhobenen Beschuldigung bei der Feier Ihrer Ostern sich des Blutes zu bedienen, etc.," in which he defended the Jews from the Blood Accusation at Damascus.

Dr. Biesenthal retired from active service in 1881, and died at Berlin on June 25th, 1886, at the advanced age of 82 years.

Binion, Dr. Samuel A., son of Joshua, born in Suwalki, Poland, where he received a good Hebrew and Talmudic education, and then studied at Wilna, Breslau and Padua, under great Jewish savants. He then went to England, about 1864-5, where, like Philip, he found Jesus to be the Messiah, and he was baptized by the Rev. Dr. Ewald in Palestine Place. He then attended lectures at King's College, and, probably through the influence of Dr. Schwarz, he was sent to labour in the Protestant cause in Spain, where he became superintendent of schools in Seville and in the Balearic Islands. Thence he went to the United States, where his linguistic attainments and great learning found free scope and due acknowledgment. There he largely contributed to current encyclopædias. He was one of the revisers of the "Century Dictionary of Names," and wrote the article on the Kabbalah in "Charles Warner's Cyclopædia of the World's Best Literature." Dr. Binion's master work is "Ancient Egypt," two elaborate folio volumes on the art and archæology of Egypt. He is also the translator of "'Quo Vadis,' with Fire and Sword," Dan Michael, published in Holiday de Luxe editions, Philadelphia.

Bleibtreu, Philip Johann, born at Frankfort-on-the-Main, in the middle of the seventeenth century, died in 1702. He published a work in German, entitled "Meir Naor" (the enlightened Meir from his Jewish name Meir), Frankfort, 1787, giving an account of his conversion, notes on the Jewish festivals, and on some Jewish prayers. The last words he uttered when dying were, "Ich bleibe treu" ("I remain faithful"), in allusion to his name, which is equivalent to the English name "Faithful."

Bloch, Edward, born in 1810. While holding the office of first master in a Jewish school, was convinced of the truth of the Gospel, and then baptized by Pastor Kunze, in Breslau, in 1836.

Bloch, Julius Paul, was born April 16th, 1816 at Jutroschin, in Prussia. His parents, Simon and Zipporah, brought him up to be, like themselves, strictly orthodox. Being clever, before he was 13 years old, when he became "Bar Mitzvah," he had gained a thorough Talmudical education. He grew up a very strict pious Jew, never missing synagogue either morning or evening. In his fourteenth year he was apprenticed to a furrier. Whilst thus earning his living, two missionaries came to Jutroschin. Their advent caused a great commotion, as the city was then renowned as one of the strongholds of Judaism. The Jews determined to oppose their work, and Julius Bloch was one of the foremost to stone them. A year or two later he had to travel as a journeyman in his trade. This eventually brought him to Greifswalde, where he found employment with a Mr. Albert, who, at last, made him foreman in his factory. This man and his wife were true Christians, and often talked to him about Christ. He noticed, too, the peace they enjoyed in hours of the greatest adversity, and his faith in Judaism, as a religion of comfort, was shaken. At last he tried to turn a deaf ear to all they said, but the seeds of eternal life had been sown in his heart. He began to feel lonely and unhappy; he could no longer say the Hebrew prayers, Jewish ceremonies began to lose their hold, as having no solace for his disturbed mind. Of this time he says: "I got a Bible, and began to read it. My conscience was awakened, and I became my accuser. I put the Bible away and determined to remain a good Jew, but the wounds of my conscience and heart became putrifying sores. I tried to comfort myself that I had always lived a moral and blameless life; but it was all in vain." At last his despair nearly drove him to suicide, from which he was only saved by throwing himself on his knees in prayer. That night he was "born again," and the next day, May 16, 1839, he openly confessed his newly found faith. The change became known to the Jews. Arguments and threats, and even the offer from a brother to establish him in business – all was in vain. The next year he went to Berlin, and after preparation was received into the Church of Christ, by Pastor Kuntze, on June 6, 1841. Further trials from his family awaited him, until he fled to Amsterdam, where Mr. Pauli, the Society's missionary, asked him to assist in the mission. From that time, 1843, until May, 1900, when he died, his work was signally blessed, many Jews through his influence being baptized. He thus passed away "as a shock of corn cometh in in his season."

Bloch, Moritz (in Hungarian, Ballage Mór), born in Timova, 1816, received a Talmudic education, then studied at the University of Pesth, then Orientalia at Paris. In 1841 he sent a petition to the Hungarian Parliament, asking for the emancipation of the Jews. He translated the Pentateuch and Joshua into Hungarian, adding exegetical notes. In 1843 he was baptized in Germany in a Lutheran Church. The next year he was appointed Professor at the Lyceum in Syarvas, Hungary. He was an author of several works on educational and theological topics, and edited, in 1840, the "Protestantische Kirchen und Schulbatt."

Bock, Wilhelm Isaac, a Jewish rabbi, after embracing Christianity, taught Hebrew in Frankfort on the Oder, and published "Abraham Jugels Lekah Tob, or Catechism for Jews in German," Leipzig, 1694.

Bonaventura, Meyer, a Jewish convert, wrote "Das Judenthum in seinen Gebeten, Gebrauchen, Gesetzen und Ceremonien," Regensburg, 1843.

Bonn, first master in a school, baptized at Königsberg in 19th century, is recorded to have been very zealous in the work of the German Home Mission, and preached the Gospel.

Borg, Ernest Maximilian, a Jew who held a similar position to Bock, was baptized much earlier in Breslau (de le Roi, I. 212).

Börling, Pastor J. Jacob, born in 1802, in Slavito, Russia, five times experienced as a child God's mercy when he was in danger of being drowned. He devoted himself diligently to the study of rabbinic and Kabbalistic lore, until this whole system surfeited him with disgust when he found that its votaries were far from being the saints they pretended to be. In 1821, the missionaries Saltet and Betzner visited Berditscheff, where the family then resided. Börling received a tract from them, but his mother tore it in pieces. Later the missionary Moritz arrived there, and as a born Jew he made a great impression upon Börling, so that he began to search the Scriptures, and at length was baptized by Saltet, his first missionary acquaintance, in 1823. In 1825 he accompanied Joseph Wolff to Schuster on the Persian border. In 1828 he went alone to Persia, to rescue German subjects who were sold into slavery, in which self-denying mission he eventually succeeded. He then studied in the mission house at Basel, and in 1834 he was appointed by the Berlin Society as their missionary in that city. There he worked zealously till 1840, when he accepted the call to become pastor of a Church in Bellowesch, in the government of Tschernigoff. Börling was the son-in-law of the missionary Goldberg, the brother-in-law of Hausmeister. The latter wrote, "Leben und Wirken des Pastors J. J. Börling." (Basel, 1852).

Börne, Karl Ludwig (Loeb Baruch), German political and literary writer, born 1786 at Frankfort-on-the-Main, died in Paris, 1837. He was baptized in the Lutheran Church at Rödelheim, by Pastor Bertuah, on June 5th, 1818. In 1819 he became editor of the "Zeitung der Freien Stadt Frankfurt." Börne was a prolific writer. A complete edition of his works, in 12 vols., was published at Hamburg in 1862.

Braham, John (Abraham), born in 1774, died 1856, a well-known musician in London, where he was as a Jew leader of the choir of the Great Synagogue, and became afterwards, as a Christian, especially popular for his song, entitled "The Death of Nelson." Of his children, a daughter became Countess Waldegrave, and later she married Lord Carlingford.

Brandon, a convert, educated at St. Chrischona, Basel, was sent by the Scotch Church as missionary to Alexandria, in 1859. In 1862 he went to Khartum, and after receiving permission from King Theodore, he entered Abyssinia, and was partner with Flad and Stern in their labours and in their captivity. After the release of the captives, he was actively engaged in good work at Beyrout, Syria.

Branis, a daughter of Rabbi Kempner, was baptized in 1826, out of pure conviction. Her old father was also inclined towards Christianity, but died before he could come to a decision.

Braniss, Christlieb Julius, born in Breslau, 1792, died 1873. He became Professor of Philosophy at Breslau in 1833. He was the author of several works on philosophy and metaphysics. One only requires mentioning here, "De Notione Philosophiae Christianae."

Brenz, Victorin Christophorus, was baptized in 1601, together with his parents and the whole family. His father, Samuel Frederick Brenz, is known as the author of the "Jüdischer Abgestreifter Schlangenbalg" ("The Jewish Serpent's Skin Stripped") against which Solomon Zebi Hirsch, of Aufhausen, wrote "Der Jüdische Theriak" ("The Jewish Theriak or Antidote") Hanau, 1615. Brenz, junior, after finishing his theological studies, quietly and patiently, served in 1624 as minister at Untermichelbach, receiving a stipend of 150 thaler, with which he had to support his wife and four children. Later he had the care of two churches, and yet he had to work in the fields as a labourer to earn his living. Then he had the care of seven parishes, in which he exhausted his strength, and died at the age of 47, in 1642.

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1

Rev. Dr. Giles writes: "In the 'Homiles and Recognitiones,' falsely ascribed to Clement, his father is said to have been one Faustinus, descended from the family of the Roman Cæsars, and this absurd fable is copied in the 'Liber Pontificates,' or book of the Roman Pontiffs, and in the work of Eusebius, Bishop of Lyons." ("Hebrew Records," vol. ii. 294).

2

This is denied by Gräetz. See article in the "Jewish Encyclopædia," where it is asserted that this Hillel was honoured by Julian the Apostate. But we have also the solution of the difficulty there. It is avowed that there is no clear distinction between Juda II. and Juda III. Milman says distinctly that this Hillel was the son of Juda II., whereas Jewish writers make him to be the son of Juda III.

3

According to G. M. Löwen in "Nathanael," 1903, No. 5, the Hebrew title of this translation is "Arbaá Abne Hagilyonim Mehattorah Hahadashah, Asher Neetku Milshon romi lilshon ibri al yad Johanan hatobel Jonah. Weeherim otham Terumah la Kadosh hakohen hagadol Klimenthi Tisshü."

4

The house was taken from a Jew named Herberton.

5

This and following eleven pages are taken from Biographies of Eminent Hebrew Christians.

6

Jewish Expositor, July, 1828, p. 260.

7

Jewish Intelligence, 1842, p. 127.