New Video: Is the Two-House Message Biblical or Not?

Based off of Genesis 48.

Is the commonly called “two house” or “two-stick” message” of the Bible something we should study? Are there any spiritual and prophetic benefits to understanding who the two houses of Israel are? The answer is yes. I would prefer to call it the “One House Message,” since this biblical truth involves the regathering and reunification of the Jews (the house of Judah) and the Christians (the house of Israel or Ephraim) into one nation through Yeshua the Messiah. This is the one new man message Paul proclaimed in Ephesians chapter two. This is the great and largely overlooked truth behind the message of the gospel of Yeshua the Messiah. In this video, you will discover the twelve benefits of understanding who the two houses of Israel are and how it relates to you.

 

Blog Scripture Readings for 1-4 Through 1-10-15

Aside

THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Shemot — Exodus 1:1 – 6:1
Haftarah — Isaiah 27:6 – 28:13; 29:22-23
Prophets — 2 Samuel 10:1 – 16:23
Writings — Psalms 89:30 – 95:11
Testimony — Luke 5:1 – 8:25

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day. One each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 1/4 through 1/10/15.

 

Two Messiahs? One from Joseph and Judah?

Genesis 49:24, Shepherd…Stone of Israel. This seems to be an irrefutable prophetic reference to the Messiah of Israel whom Scripture refers to in various places as “the Stone the builders rejected,” “the Chief Cornerstone,” “Precious Cornerstone” and “the Rock of our Salvation” (Ps 118:22; Isa 28:16; Mark 12:10; Eph 2:20; 1 Pet 2:6–8). Yet this verse appears to be saying that this Messiah is coming from the tribe of Joseph. At the same time, Jacob’s prophecy to Judah contains another classic Messianic prophecy in the reference to the Shiloh to come (Gen 49:10). These two prophecies led some Jewish sages to believe that two Messianic figures would arise out of Israel: one from Judah and other from Ephraim.

What kind of blessing was this prediction that one day his descendants—the Ten Tribes—would be scattered among the nations? R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Sanhedrin 110b). And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the. … Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exod 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the … Messiah Son of David …” (The ArtScroll Bereishis/Genesis Commentary, pp. 2121–2122).

How do we explain this seeming contradiction in view of the facts that there was only one Messiah, and his name was Yeshua, and he came from the tribe of Judah? These two Messiahs are explained in Yeshua’s two comings. In his first coming, he was like Joseph, a suffering servant who then become a king after enduring great hardships (read Isa 53). When he comes back the second time, he will be like David, the conquering, triumphant or warrior king where he will rule over the world and a united Israel (Rev 19:11–16). The Jewish sages had a concept of these two Messiahs, as well, but were unclear as to whether they would be the same person or not and how much time would separate their two comings. With perfect 20-20 hindsight, we can now look back and see how Yeshua fulfilled this prophecy as the Messiah Son of Joseph (figuratively speaking) at this first coming, and how he is yet to come as the Messiah Son of David at his second coming where as the Conquering King he will defeat Babylon the Great and establish his earthly millennial kingdom where he will rule as King of kings (Rev 19–20).

 

Torah-Obedience 101: Just Be Nice!

Luke 3:7–17, Then he said to the multitudes. What’s really going on in this exchange between John and the religious folks of his day? Let’s step back and look at the bigger picture.

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The multitudes of Jews had to make the long, hot and arduous journey down through the Judean mountains down to the Jordan River, which was the lowest spot on earth, to hear John the Baptist who was the latest fad preacher to come on the scene. However, when they arrived at his lonely wilderness pulpit, instead of stroking their egos by complimenting them for their religious zeal, he excoriates them and calls them a brood of vipers. John confronts them when he says that if they don’t repent, the fires of YHVH’s judgment will consume them (John 3:7–9). John’s preaching pierces their hearts, and lays them low spiritually, and they ask him what he expects them to do (John 3:10). John then preaches a message of social justice involving giving to the poor, being fair and honest in your business dealings, and if you’re a government worker, treating the citizens you serve with respect (John 3:11–14).

Interestingly, he doesn’t instruct these religious Jews in what many might consider to be the specificities and dos and don’ts of the Torah-law.  In our day, most Messianically inclined Torah teachers are telling their listeners to punctiliously start observing the 613 commandments of the Torah, and to cease working on the Sabbath, stop eating pork, toss the Christmas trees in the dumpster, grow a beard, put on a tassel and a head-covering, and to say “Yeshua” instead of “Jesus.” John instead tells his hearers to go back to the basic — something they either never learned to do or they had forgotten along the way. He’s really saying,  “Just be nice to your neighbor. Be fair, honest, loving and caring in your dealings with your fellow man.” And then John points them to Yeshua the Messiah who is soon to become the new star on the Judean preaching scene (Luke 3:16–17). So be nice and follow Yeshua—the most loving Person of all, he says.

When witnessing to people, what is our approach? Do we bash them over the head with a Torah scroll by telling them all the religious legal requirements that are required of them, or do we tell them simply to love one another and to follow Yeshua, which inevitably, but lovingly, will lead them to observing the righteous requirements of the Torah?

But there’s more. Continue reading

 

Peace on earth and good will toward [all] men. Really?

Luke 2:14, Peace on earth. (See William Mounce’s  Basics of Biblical Greek textbook, p. 43 for further explanation on this.) This often quoted phrase can also be translated as “on earth, peace toward men of good will.”

This phrasing makes more sense, since the biblical concept of peace or shalom is a blessing only to men who have good will, make good choices or who are benevolent or of kindly intent, which is the definition of the Greek word eudokia.

The shalom or total well-being, which is a gift from YHVH, doesn’t come to men who are of ill-intent or ill-will. For example, when Yeshua was teaching his disciples how to preach the gospel, when going from town to town, he instructed them to lodge in homes that were worthy to hear the message. Upon them, the disciples were to leave their peace. Those homes who didn’t receive the  gospel message were to considered unworthy and their peace was not to be left with them (Matt 10:11–14).

This teaches us that peace is something that is befitting of those who are worthy or of good will, and not to those who are unworthy or of ill-will.

 

A Family Once Divided, Now Reunited — to Happen Again!

Genesis 46:1–7, The reuniting of Jacobs family — the twelve tribes of Israel. These verses recount the move of Jacob and his family to Egypt where they were reunited with Joseph and his family. This prophetically foreshadows a time in the future, which the Jewish sages call the final redemption, which is to occur just prior to and at the coming of Messiah Son of David as he comes to establish the Messianic Era (Millennium).

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The Jewish sages teach that part of that final redemption includes the reunification of the two houses of Israel (i.e. the Messiah-loving Jews and Torah-loving Christians) into one kingdom under Messiah Son of David. Where do we find this prophesied in the Scriptures? (Read Ezek 37:15–28, which interestingly enough is this week’s Haftorah portion!) This speaks of the family reunification or ­reconciliation of Judah and Ephraim at Messiah’s return. (Hos 5:15–6:4; 1:11; Acts 3:21; Ezek 37:25). This will be a supernatural work of the Ruach haKodesh (Holy Spirit) of Elohim (Ezek 36:19–32).

After the reunification of the divided family, where did the reunited and reconciled family move to? (Read Gen 46:34.) Goshen was in the Nile River delta area and was, and to this day is, the prime farm land of Egypt. It was a veritable promised land compared to the arid regions of Canaan. Could this be a tiny shadow-picture of the Millennium?

The Jewish sages have a sense that history for the people of Israel is continually repeating itself, over and over again in cyclical patterns as YHVH works his purposes out among his people. He is continually endeavoring to reveal his plan of redemption and reconciliation to those who have eyes to see, and continually reaching out the loving hand of reconciliation to the next generations of Israelites.

This is but one more picture of the cyclical pattern of redemption that we see YHVH working out in the pages of Scripture all pointing toward a final climax at the end of the age where all of the children of Israel will worship YHVH in spirit and in truth (John 4:23) under the rulership of King Yeshua the Messiah, Son of Joseph/David.

 

The Last 12 Verses of Mark’s Gospel: Keep or Reject?

Mark 9:16:9–20, Many modern scholars call into question the genuineness of these last twelve verses. For a discussion on whether these verses of Mark’s Gospel should be included in the Bible, see E. W. Bullinger’s (1837-1913) The Companion Bible (appendix 168).

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Bullinger states that the two oldest Greek manuscripts of the Testimony of Yeshua (from the fourth century) don’t contain these verses. On the other hand, more than six hundred other Greek manuscripts do contain them as do the oldest Syriac manuscript known as the Peshitto (which Bullinger believes is from the second century) and the Curetonian Syriac (from the third century). He notes that Jerome when translating the Bible into Latin (The Vulgate, A.D. 382) had access to Greek manuscripts older than any now extant included these twelve verses in his Bible. Additionally, he notes that the Gothic Version (A.D. 350), the Coptic (fourth or fifth century), the Armenian (fifth century), Ethiopic (fourth to seventh centuries) and Georgian (sixth century) versions all contain these last twelve verses. Bullinger goes on to say that there are nearly one hundred ecclesiastical writers before the oldest extant Greek manuscripts who attest to the authenticity of these verses. Moreover, between A.D. 300 and 600 there are about two hundred more writers who do.

Bullinger gives two reasons why he believes these verses may have been omitted from several of the oldest Greek NT manuscripts. After the destruction of Jerusalem in A.D. 70 extending one hundred years there is a complete blank regarding the history of the early church and a complete silence about this era from Christian writers. Therefore, no one knows what was going on in the church during this period including whether such signs and wonders as enumerated in these last verses in Mark’s Gospel were still occurring. He speculates that when later translators came to the last twelve verses of Mark and saw no trace of these spiritual gifts currently being manifested in the church (in the fourth century), some marked them as doubtful, spurious or even omitted them altogether. This same doubt has been passed on to modern scholars.