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Not Ashamed: The Story of Jews for Jesus
Not Ashamed: The Story of Jews for Jesus chronicles the exciting birth and development of this high-powered evangelistic movement. Historian Ruth Tucker presents an unbiased, clear perspective on the fresh band of youthful zealots who, led by Martin "Moishe" Rosen, took to the streets of San Francisco in the early 1970s to win their world for Christ. Their compelling sidewalk evangelism and "broadsiding" of passersby with pointed, self-published tracts, produced massive conversions in the "Jesus People" era, and almost immediate conflict with Orthodox Jewish church leaders, who held that no one could be a Christian and a Jew at the same time. Fascinating reading!
342 pages, Paperback
First published December 3, 1999
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About the author
Ruth A. Tucker
35 books40 followersRuth A. Tucker (PhD, Northern Illinois University) has taught mission studies and church history at Trinity Evangelical Divinity School and Calvin Theological Seminary. She is the author of dozens of articles and eighteen books, including the award-winning From Jerusalem to Irian Jaya. Visit her website at www.RuthTucker.com.
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January 1, 2026
A USEFUL HISTORY OF THIS CONTROVERSIAL ORGANIZATION
Ruth A. Tucker is a former professor of missiology and church history at Calvin Theological Seminary.
She wrote in the Introduction to this 1999 book, “What… ought to be our response to the Holocaust?… Should this collective response include a consensus that since this evil was perpetrated on the Jewish people, all Jewish evangelism ought to stop? IF evangelism is an evil and destructive behavior, certainly it should cease with regard to Jewish people and everybody else. Contrarily, if evangelism is a good endeavor---whether it is focused on an African-American (whose ancestors suffered in slavery ), a Cambodian, a Mormon, or an unconverted member of a Baptist church---then it would truly be an insult to disregard the Jewish people in the proclamation of Christ… The idea is to present the good news the way Jesus himself might present it---with love and compassion---and let others decide whether they will be insulted or intrigued. And this is what Jews for Jesus is all about.”
In the first chapter, she acknowledges, “I do understand to some extent one Jewish person accusing another of not being a Jew. I grew up in fundamentalism, and identifying who was and was not a Christian was part of the framework of that unbringing… Yet Christianity, unlike Judaism, is defined by doctrine and belief. There is no such thing as an ATHEIST Christian, yet there are atheist JEWS---became Jewish people are defined by so much more than religion.” (Pg. 17)
She notes, “Moishe [Rosen] and the ministry of Jews for Jesus are enigmatic in many respects… Moishe was born a Jew and says he will die a Jew, yet he is also a Baptist minister. Nor is it simple to grasp the relationship with non-Jewish Christians. Jews for Jesus welcomes non-Jews to the staff in an administrative capacity, but they are not frontline missionaries unless they have a Jewish spouse. Moishe explains that it is … of practical necessity to keep the title of the organization genuine.” (Pg. 31-32)
She recounts, “From its earliest days, the group had been known as ‘Jews for Jesus.’ … Nevertheless, for purposes of incorporation, Moishe had originally chosen the title ‘Hineni Ministries’ … [which] echoed the prophet Isaiah’s response to God’s call, recorded in Isaiah 6:8. There the Lord asks, ‘Whom shall I send,and who will go for us?’ And Isaiah replies, ‘Hineni, [here am I] send me.’… The two names, Hineni and Jews for Jesus, were used interchangeably at first. But early on, a Jewish not-for-Jesus ministry with a similar title challenged the incorporated name Hineni… Moishe recognized the value of the less dignified but more readily understandable ‘Jews for Jesus.’” (Pg. 85-86)
She observes, “The harshest critics contend that Jews for Jesus purposely seek hostility and persecution. Stanley Rosenbaum, a professor of Jewish Studies, does not mince words: I see now that many JFJs [initials commonly used by Jewish opponents in order to avoid the name of ‘Jesus’] are a species of mental masochists; they expect and even want insults, something their callowness is almost bound to produce.” (Pg. 94-95)
She reports, “In the early days of the ministry, the strongest opposition to Jews for Jesus came from the Jewish Defense League, an organization known for its physical and often criminal attacks against anyone or anything it perceives to be anti-Jewish…. At one point Moishe was informed that the JDL had a price on his head---that he was targeted for assassination. He insists he did not become paranoid, but he took the threat seriously… Did he hire a bodyguard? ‘No, the JDL can’t shoot straight---they did shoot holes through our office window on one occasion.” (Pg. 100-101)
Elie Wiesel said of them, “I feel less revulsion for Christian missionaries than for their Jewish accomplices. The missionaries are at least honest. They proclaim openly that their aim is to absorb as many Jews as possible into their church. They aim to kill their victims’ Jewishness by assimilating it. They give each individual Jew the choice between Judaism and Christianity---always doing their best to influence that choice. Their Jewish colleagues, however, the ‘Jews for Jesus,’ for example, are dishonest. They are hypocrites. They do not even have the courage to declare frankly that they have decided to repudiate their people and its memories. In telling their victims that they can be Jewish and Christian at the same time… they are laying a trap of trickery and lies.” (Pg. 103)
She states, “The Jews for Jesus attitude is not ‘How to Win Friends and Influence People.’ To the contrary, it is ‘If you really care about people, you want to win them to Jesus, not to yourself.’ That is the lesson Moishe Rosen has taught the staff over and over again.” (Pg. 138)
About their unique tracts, she reports, “Moishe… found the traditional tract inadequate… Most gospel literature was too wordy for a first contact… Most tracts were not written in a contemporary style… they lacked creativity… they lacked a personal touch… Most tracts used Christian jargon and cliches that would alienate nonbelievers, particularly Jewish nonbelievers.” (Pg. 141)
She explains, “Moishe’s philosophy of whom the staff should seek out: ‘In choosing people, look for people on the edge of the crowd. Our policy is the opposite from that of Campus Crusade for Christ. Campus Crusade goes for the leaders, for the campus presidents, for the ‘big men’ on campus.’” (Pg. 171)
She recounts, “In 1974 Moishe took Jews for Jesus back to New York City, his old stomping ground, right under the nose of his old parent organization, the American Board of Missions to the Jews. He was not abandoning San Francisco… The opposition was harsh and vocal, yet, as hoped, many people were willing to stop and talk to these outspoken Jewish believers who were fearlessly declaring that their Messiah had come. As the campaign drew to a close, Moishe was somewhat disappointed that there had not been the outpouring of God’s Spirit he had longed to see. Nevertheless, he returned the following year, and the year after that; and the organization has conducted witnessing campaigns in New York City ever since… With a Jewish population of nearly two million, the city is home to the largest urban Jewish population in history.” (Pg. 213)
She notes in an Appendix, “Most literature seems to indicate that the Jewish community is less concerned about losing members to atheism than to belief in Jesus. Perhaps part of the answer can be found in the fact that many studies indicate that the messianic movement is growing while Judaism itself is declining in numbers.” (Pg. 283)
This book will be of keen interest to those studying Jews for Jesus, and other aspects of ‘Messianic Judaism.’
Ruth A. Tucker is a former professor of missiology and church history at Calvin Theological Seminary.
She wrote in the Introduction to this 1999 book, “What… ought to be our response to the Holocaust?… Should this collective response include a consensus that since this evil was perpetrated on the Jewish people, all Jewish evangelism ought to stop? IF evangelism is an evil and destructive behavior, certainly it should cease with regard to Jewish people and everybody else. Contrarily, if evangelism is a good endeavor---whether it is focused on an African-American (whose ancestors suffered in slavery ), a Cambodian, a Mormon, or an unconverted member of a Baptist church---then it would truly be an insult to disregard the Jewish people in the proclamation of Christ… The idea is to present the good news the way Jesus himself might present it---with love and compassion---and let others decide whether they will be insulted or intrigued. And this is what Jews for Jesus is all about.”
In the first chapter, she acknowledges, “I do understand to some extent one Jewish person accusing another of not being a Jew. I grew up in fundamentalism, and identifying who was and was not a Christian was part of the framework of that unbringing… Yet Christianity, unlike Judaism, is defined by doctrine and belief. There is no such thing as an ATHEIST Christian, yet there are atheist JEWS---became Jewish people are defined by so much more than religion.” (Pg. 17)
She notes, “Moishe [Rosen] and the ministry of Jews for Jesus are enigmatic in many respects… Moishe was born a Jew and says he will die a Jew, yet he is also a Baptist minister. Nor is it simple to grasp the relationship with non-Jewish Christians. Jews for Jesus welcomes non-Jews to the staff in an administrative capacity, but they are not frontline missionaries unless they have a Jewish spouse. Moishe explains that it is … of practical necessity to keep the title of the organization genuine.” (Pg. 31-32)
She recounts, “From its earliest days, the group had been known as ‘Jews for Jesus.’ … Nevertheless, for purposes of incorporation, Moishe had originally chosen the title ‘Hineni Ministries’ … [which] echoed the prophet Isaiah’s response to God’s call, recorded in Isaiah 6:8. There the Lord asks, ‘Whom shall I send,and who will go for us?’ And Isaiah replies, ‘Hineni, [here am I] send me.’… The two names, Hineni and Jews for Jesus, were used interchangeably at first. But early on, a Jewish not-for-Jesus ministry with a similar title challenged the incorporated name Hineni… Moishe recognized the value of the less dignified but more readily understandable ‘Jews for Jesus.’” (Pg. 85-86)
She observes, “The harshest critics contend that Jews for Jesus purposely seek hostility and persecution. Stanley Rosenbaum, a professor of Jewish Studies, does not mince words: I see now that many JFJs [initials commonly used by Jewish opponents in order to avoid the name of ‘Jesus’] are a species of mental masochists; they expect and even want insults, something their callowness is almost bound to produce.” (Pg. 94-95)
She reports, “In the early days of the ministry, the strongest opposition to Jews for Jesus came from the Jewish Defense League, an organization known for its physical and often criminal attacks against anyone or anything it perceives to be anti-Jewish…. At one point Moishe was informed that the JDL had a price on his head---that he was targeted for assassination. He insists he did not become paranoid, but he took the threat seriously… Did he hire a bodyguard? ‘No, the JDL can’t shoot straight---they did shoot holes through our office window on one occasion.” (Pg. 100-101)
Elie Wiesel said of them, “I feel less revulsion for Christian missionaries than for their Jewish accomplices. The missionaries are at least honest. They proclaim openly that their aim is to absorb as many Jews as possible into their church. They aim to kill their victims’ Jewishness by assimilating it. They give each individual Jew the choice between Judaism and Christianity---always doing their best to influence that choice. Their Jewish colleagues, however, the ‘Jews for Jesus,’ for example, are dishonest. They are hypocrites. They do not even have the courage to declare frankly that they have decided to repudiate their people and its memories. In telling their victims that they can be Jewish and Christian at the same time… they are laying a trap of trickery and lies.” (Pg. 103)
She states, “The Jews for Jesus attitude is not ‘How to Win Friends and Influence People.’ To the contrary, it is ‘If you really care about people, you want to win them to Jesus, not to yourself.’ That is the lesson Moishe Rosen has taught the staff over and over again.” (Pg. 138)
About their unique tracts, she reports, “Moishe… found the traditional tract inadequate… Most gospel literature was too wordy for a first contact… Most tracts were not written in a contemporary style… they lacked creativity… they lacked a personal touch… Most tracts used Christian jargon and cliches that would alienate nonbelievers, particularly Jewish nonbelievers.” (Pg. 141)
She explains, “Moishe’s philosophy of whom the staff should seek out: ‘In choosing people, look for people on the edge of the crowd. Our policy is the opposite from that of Campus Crusade for Christ. Campus Crusade goes for the leaders, for the campus presidents, for the ‘big men’ on campus.’” (Pg. 171)
She recounts, “In 1974 Moishe took Jews for Jesus back to New York City, his old stomping ground, right under the nose of his old parent organization, the American Board of Missions to the Jews. He was not abandoning San Francisco… The opposition was harsh and vocal, yet, as hoped, many people were willing to stop and talk to these outspoken Jewish believers who were fearlessly declaring that their Messiah had come. As the campaign drew to a close, Moishe was somewhat disappointed that there had not been the outpouring of God’s Spirit he had longed to see. Nevertheless, he returned the following year, and the year after that; and the organization has conducted witnessing campaigns in New York City ever since… With a Jewish population of nearly two million, the city is home to the largest urban Jewish population in history.” (Pg. 213)
She notes in an Appendix, “Most literature seems to indicate that the Jewish community is less concerned about losing members to atheism than to belief in Jesus. Perhaps part of the answer can be found in the fact that many studies indicate that the messianic movement is growing while Judaism itself is declining in numbers.” (Pg. 283)
This book will be of keen interest to those studying Jews for Jesus, and other aspects of ‘Messianic Judaism.’
June 5, 2014
Not Ashamed: The Story of Jews for Jesus by Ruth A. Tucker examines from various angles and throughout the course of history how Jewish people have evaluated the messiah claims of Jesus--Y’Shua of Nazareth. Reading this I found myself wondering how many American Christians remember that Jesus is a Jew and that Christianity began as a Jewish sect that believed Y’Shua is the messiah who had been promised throughout the scriptures. How many of us listen with our hearts to the Apostle Paul (another Jew) when he writes that if it were possible, he would forfeit his salvation in exchange for his Jewish siblings to embrace the salvation that comes through faith in Jesus as the messiah? Paul always remained zealous for the Law and for his people and wanted more than anything to share with them that Jesus was the fulfillment of the Law and the prophets.
When I’m leading Bible Studies, I’m often asked, what do Jews believe about Heaven/Hell, resurrection, this or that prophecy, Jesus, or prayer. This book provides enough of an overview of Jewish history and culture to reinforce my typical response: it all depends upon which Jewish person you’re talking to. However, there are two distinct views on Jesus that are highlighted in this book. The first view is that Jesus is in fact the messiah who was foretold in the earliest Mosaic writings, the one who fulfills prophecy after prophecy in the scriptures, that his atoning death on the cross provides salvation, and that his resurrection confirms that he was conceived by the Spirit and is the Son of God. This is the view of the evangelistic organization Jews for Jesus. Following Paul’s heart for the Jewish people, Jews for Jesus is zealous for reaching fellow Jews with the gospel of Jesus.
The alternate view on Jesus for many Jews (especially prior to the 21st century) is that Jesus is a sort of bogyman, one to be absolutely avoided from any consideration or mention, because belief in him threatens one’s Jewishness. If any family members, even if they be son or daughter, claims belief in Jesus as messiah, they are utterly cut off from the family and treated as if they were dead. This cultural fear of Jesus produces hostile reactions to any evangelistic efforts to preach the gospel of Jesus to Jewish people. As a result, Jews for Jesus representatives have faced physical attack (upon occasion while doing street ministry), scathing criticism from Jewish leaders (even being accused of being a cult and using brainwashing on converts), and legal battles (when Jew for Jesus has been prohibited from free speech).
The aspect I found most inspirational in this book was the creativity and sense of humor that Jews for Jesus use in their attention-getting outreach efforts. Their most effect means of sparking interest and curiosity has been the use of “broadsides.” Similar to tracts, these broadsides are expressions of faith in Jesus, but they are written, designed, and produced by the person handing them out. So each broadside is an expression of the person doing the street ministry. Often they are “take-offs” on pop culture making reference to TV characters such as Bart Simpson or Mary Hartman. They include hand drawn cartoons, self-deprecating humor, and thought provoking questions or comments in an effort to inspire the reader to consider the messiahship of Jesus and the person’s ultimate need for salvation. Jews for Jesus has found that these broadsides, handed out in the street, are often taken home, saved, and revisited time and time again. Sometimes they make immediate contacts through the broadsides, but sometimes years later, they hear from people who have received them and pondered them over time. Each broadside has the name of the person who created it and the contact information for Jews for Jesus.
To wrap up, I recommend this book for anyone with an interest in evangelistic and missionary efforts to reach Jewish people with the gospel of Jesus Christ. It covers the history of these efforts, including hundreds of years before the formation of Jews for Jesus. The history of Jewish persecution and how that has further distanced Jewish people from gentile Christians is explored as well. Additionally it provides contrasting views on the organization Jews for Jesus, showing not only their successes but also the criticisms and attacks they’ve received. Interestingly Jews for Jesus sees tremendous value in the attacks they’ve received because time and time again they’ve been able to parlay the attacks into publicity.
When I’m leading Bible Studies, I’m often asked, what do Jews believe about Heaven/Hell, resurrection, this or that prophecy, Jesus, or prayer. This book provides enough of an overview of Jewish history and culture to reinforce my typical response: it all depends upon which Jewish person you’re talking to. However, there are two distinct views on Jesus that are highlighted in this book. The first view is that Jesus is in fact the messiah who was foretold in the earliest Mosaic writings, the one who fulfills prophecy after prophecy in the scriptures, that his atoning death on the cross provides salvation, and that his resurrection confirms that he was conceived by the Spirit and is the Son of God. This is the view of the evangelistic organization Jews for Jesus. Following Paul’s heart for the Jewish people, Jews for Jesus is zealous for reaching fellow Jews with the gospel of Jesus.
The alternate view on Jesus for many Jews (especially prior to the 21st century) is that Jesus is a sort of bogyman, one to be absolutely avoided from any consideration or mention, because belief in him threatens one’s Jewishness. If any family members, even if they be son or daughter, claims belief in Jesus as messiah, they are utterly cut off from the family and treated as if they were dead. This cultural fear of Jesus produces hostile reactions to any evangelistic efforts to preach the gospel of Jesus to Jewish people. As a result, Jews for Jesus representatives have faced physical attack (upon occasion while doing street ministry), scathing criticism from Jewish leaders (even being accused of being a cult and using brainwashing on converts), and legal battles (when Jew for Jesus has been prohibited from free speech).
The aspect I found most inspirational in this book was the creativity and sense of humor that Jews for Jesus use in their attention-getting outreach efforts. Their most effect means of sparking interest and curiosity has been the use of “broadsides.” Similar to tracts, these broadsides are expressions of faith in Jesus, but they are written, designed, and produced by the person handing them out. So each broadside is an expression of the person doing the street ministry. Often they are “take-offs” on pop culture making reference to TV characters such as Bart Simpson or Mary Hartman. They include hand drawn cartoons, self-deprecating humor, and thought provoking questions or comments in an effort to inspire the reader to consider the messiahship of Jesus and the person’s ultimate need for salvation. Jews for Jesus has found that these broadsides, handed out in the street, are often taken home, saved, and revisited time and time again. Sometimes they make immediate contacts through the broadsides, but sometimes years later, they hear from people who have received them and pondered them over time. Each broadside has the name of the person who created it and the contact information for Jews for Jesus.
To wrap up, I recommend this book for anyone with an interest in evangelistic and missionary efforts to reach Jewish people with the gospel of Jesus Christ. It covers the history of these efforts, including hundreds of years before the formation of Jews for Jesus. The history of Jewish persecution and how that has further distanced Jewish people from gentile Christians is explored as well. Additionally it provides contrasting views on the organization Jews for Jesus, showing not only their successes but also the criticisms and attacks they’ve received. Interestingly Jews for Jesus sees tremendous value in the attacks they’ve received because time and time again they’ve been able to parlay the attacks into publicity.
October 9, 2021
Somehow I had not heard about the famous Jews for Jesus organisation until shortly before I found this book, and so when I started reading it, I was mildly disappointed to learn they were essentially just Christian evangelists with a Jewish background - as opposed to practicing Jews who somehow still believed in Christ, as oxymoronic as that would be. But I have anything remotely against Christian evangelists - indeed, I admire and appreciate all types: Catholic, Protestant, even Jehovah's Witnesses, though I do not like the ones who scream about hell at people on the street and probably turn more people off our religion. I was just put more in mind of the Coptic Christians, or perhaps some orthodox Hebrew group that identified with Judaism but still had a high regard for Christ the Messiah.
Upon learning they were, at least originally, an American group of aggressively loud and vociferous Jews who had converted to Christianity I thought the book might just be a self-serving, somewhat cringey book about the types of people even I would cross the street to avoid. However, fortunately, I was surprised.
Those who commissioned this book - whom the group's founder, Moishe Rosen, disagreed with - made a smart move in appointing Ruth A. Tucker. Not just an outsider and a non-Jewish Christian, Tucker is something of an established historian, focussing primarily on religious history. Credit is indeed largely hers as this book does not simply explore the origins, growth and people of Jews for Jesus itself. Tucker delves deeply and honestly into the often-wrought history of Christian-Jewish relations, covering a wide and shameful strain of anti-semitism, bigotry and intolerance which often culminated in the violent persecution of Jewish people, not just by Christians but certainly to a large extent. She analysed the controversial connections between Nazism and Christianity, revealing some quite striking truths about Lutheran philosophy which I hadn't known about.
Much of this book is justifiably centred on the Jews for Jesus, and this stuff is still enjoyable. However, that alone would have earned three stars from me. The extra star goes to Tucker's masterful handling of the not-insignificant task she took upon herself in thoroughly presenting this group in the rich historical context it deserves.
Upon learning they were, at least originally, an American group of aggressively loud and vociferous Jews who had converted to Christianity I thought the book might just be a self-serving, somewhat cringey book about the types of people even I would cross the street to avoid. However, fortunately, I was surprised.
Those who commissioned this book - whom the group's founder, Moishe Rosen, disagreed with - made a smart move in appointing Ruth A. Tucker. Not just an outsider and a non-Jewish Christian, Tucker is something of an established historian, focussing primarily on religious history. Credit is indeed largely hers as this book does not simply explore the origins, growth and people of Jews for Jesus itself. Tucker delves deeply and honestly into the often-wrought history of Christian-Jewish relations, covering a wide and shameful strain of anti-semitism, bigotry and intolerance which often culminated in the violent persecution of Jewish people, not just by Christians but certainly to a large extent. She analysed the controversial connections between Nazism and Christianity, revealing some quite striking truths about Lutheran philosophy which I hadn't known about.
Much of this book is justifiably centred on the Jews for Jesus, and this stuff is still enjoyable. However, that alone would have earned three stars from me. The extra star goes to Tucker's masterful handling of the not-insignificant task she took upon herself in thoroughly presenting this group in the rich historical context it deserves.
August 5, 2008
A little on the slow and dry side
July 28, 2015
It was a bit tedious sometimes but I did get a better understanding of this group.
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