Afleveringen
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Marcion was the "arch-heretic" who argued there is a good god and an evil god, the Tanakh (the Old Testament) is not scripture, and edited portions of the New Testament. He was the first influential heretic that the Church had to guard a biblical understand of God and the Tanakh as God's word. The Messianic Jewish community should appreciate the Church for successfully defending God and His scripture.
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We walk through Romans to see why the Messianic Jewish community has come to exist and what our purpose is as a community. We focus on texts in Romans 1, 3, 9, 11, and 15. We have come to exist because:00:00 - Introduction00:38 - The Good News: Yeshua is the Jewish Messiah2:12 - The Good News is for Jewish People3:25 - Unity and Distinction Within the Body of Messiah10:30 - Unity and Distinction Within Israel17:55 - Messianic Jewish Community: A Double Witness
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Zijn er afleveringen die ontbreken?
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Isaiah draws from the story of Passover in Isaiah 52 and 53. The New Testament portrays Jesus as our Passover Lamb and the suffering servant of Isaiah 53. Gain a deeper understanding of the gospel message as told by the Tanakh and New Testament and find out an amazing connection to the shankbone of the Passover seder and the 'arm of the Lord'!
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The Shema is central to the New Testament. Jesus says the Shema is the most important commandment and uses the Shema to make claims about his identity. He also wears ritual objects associated with the Shema, like tzitzit. The Shema is also central to Paul's theology about the community of Messiah and it was used in early liturgy of the Jesus-following community.For more on this topic:Lori Baron, The Shema in John's Gospel
Erik Waaler, The Shema and the First Commandment in First Corinthians
Richard Bauckham, “The Shema and 1 Corinthians 8:6 Again,” in One God, One People, One Future: Essays in Honor of N.T. Wright
Brury Eko Saputra, The Shema and John 10: The Importance of the Shema Framework in Understanding the Oneness Language in John 10
Joel Marcus, “Authority to Forgive Sins Upon the Earth: The Shema in the Gospel of Mark,” in The Gospels and the Scriptures of Israel
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Michael Jones, from one of the largest Christian apologetics YouTube channels, Inspiring Philosophy, interviewed us on the topic: "Is the New Testament Antisemitic?" This message is particularly timely, given the increasing prevalence of Jew-hatred worldwide. Sadly, Christian antisemitism is also a reality, and in this interview, we address the challenging passages that antisemites cite to argue that the New Testament promotes Jew-hatred. We cover Matthew 27:24–26; John 8:44; Revelation 2:9; 3:9; Matthew 23:33; 1 Thessalonians 2:14–16; and Philippians 3:2.
Make sure to check out Inspiring Philosophy! It is an excellent channel that we have been watching for years. To watch the interview on YouTube, click here.
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What similarities and differences can we notice when comparing the story of Jonah with Jesus calming the storm in Matthew 8? How does making this comparison show that Jesus was recognized as the Messiah? Join us for this Yom Kippur D'rash!
Jonah 1:1-6(1) And the word of the Lord came to Jonah, the son of Amittai, saying, (2) “Get up and go[1] to the great city of Ninevah and cry out against it, for their wickedness has come up before Me.” (3) But Jonah got up to flee to Tarshish from the presence of the Lord and he went down to Joppa and found a ship going to Tarshish and he paid his fare and went down into it to go with them to Tarshish, [away][2] from the presence of the Lord. (4) And the Lord hurled a great wind on the sea and there was a great storm on the sea, and the ship was at risk[3] to break into pieces. (5) And the sailors were afraid, and each man cried out to his god and they threw the cargo that was in the ship into the sea to lighten the load from upon them[4] and Jonah went down to the innermost parts[5] of the ship and he laid down and fell into a deep sleep. (6) And the captain came to him and said to him, “What are you doing sleeping? Get up! Call on your god! Perhaps your god will give a thought to us so that we do not perish.”1 NIV and NRSV translate קוּם לֵךְ as “Go at once” and this could be translated as ‘Arise’ (BDB, 877). But I chose ‘Get up and go’ to contrast the prophetic call more clearly with the ironic remarks of Jonah ‘going down’ to Tarshish (1:3), into the ship (1:3, 5) in his disobedience.2 I chose to insert “away” to draw out the movement of the ship going the opposite direction the Lord called Jonah to go.3 BDB recommends translating הָאֳנִיָה חִשְּׁבָה לְּׁהִשָבֵֵֽר as “the ship was about to (minded to) be broken up” (363). Considering חִשְּׁבָה is in the piel, and thus intensive, I said “at risk” because it communicates the high stakes of the moment more effectively. NET notes that this would be translated literally as “the ship considered breaking up” but considering it is an idiom, I translated it to communicate its meaning, rather than word for word.4 NIV translates לְּׁהָקֵל מֵֵֽעֲלֵיהֶם as “to lighten the ship.” I wanted to bring out more fully the sense of מֵֵֽעֲלֵיהֶם so I followed BDB which recommends, “make light from upon one” (886).5 NIV translates יָרַד אֶל־יַרְּׁכְּׁתֵי הַסְּׁפִינָה as “had gone below deck” and NRSV translates it as “had gone into the hold of the ship.” I chose the more literal “went down to the innermost parts” because, once again, it emphasizes the movement downwards/away from Jonah’s call to “get up and go” (1:2). I think reminding the reader of this theme is more crucial to the message of Jonah than accurately describing the ship.
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Have you ever heard the claim that Saul's name was changed to Paul on the road to Damascus? Do Christians tell you that this name changed symbolized not only a dramatic personal transformation but also Paul's turn away from Judaism in favor of Christianity? I read through Acts 9 and Acts 13 to show that Paul's name was never changed from Saul and give an alternative explanation for why Luke shifts to use "Paul" after Acts 13:9. Thanks for joining and share it with your Christian friends!
Christian's who debunk this myth:
Got Questions
Gary Manning Jr.
Dr. Greg Lanier
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At the Messianic Jewish Alliance of America (MJAA) Messiah Conference 2023, Jonathan gave a presentation addressing the standard interpretation of Mark 7.15–19. He presents three reasons why it is implausible that Jesus abrogated Israel's dietary laws and then offers a reading of the text that makes better sense of Jesus's argument in its Jewish context. Special thanks to Dr. Logan Williams for sharing his research with us on Mark 7.18–19 for this presentation! Dr. Williams won the 2022 Paul J. Achtemeier Award for New Testament scholarship for this paper and it will be published as an article in the peer-reviewed journal, New Testament Studies.___________________________ You can also listen on our podcast: https://anchor.fm/two-messianic-jews Follow us on Social Media: FacebookInstagramIf you are looking for a way to support us and gain early access to our content, you can become a monthly supporter here:
We also have: PayPal___________________________ Works cited:Daniel Boyarin, “Mark 7:1-23 – Finally,” in Taylor G. Petrey, et al., eds., Re-Making the World: Christianity and Categories – Essays in Honor of Karen L. King (Tübingen: Mohr Siebeck, 2019), 19–34.David Rudolph, "Jesus and the Food Laws: A Reassessment of Mark 7:19b," Evangelical Quarterly, 74 (2002): 291–311.Jodi Magness, “What’s the Poop on Ancient Toilets and Toilet Habits?”, Near Eastern Archaeology 75 (2012): 80–87.Jonathan Klawans, Impurity and Sin in Ancient Judaism (New York: Oxford University Press, 2000).Logan Williams, "The Stomach Purifies All Foods: Jesus’ Anatomical Argument in Mark 7.18–19." Society of Biblical Literature Annual Meeting. Denver, CO. November 2022.Matthew Thiessen, Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity Within First-Century Judaism (Grand Rapids: Baker Academic, 2020), 187–195.Shlomo Naeh, "Jesus, the Pharisees, and the Oral Torah", Te’udah 31 (2021): 229–248.Yair Furstenberg, “Defilement Penetrating the Body: A New Understanding of Contamination in Mark 7.15,” NTS 54 (2008): 176–200______________________ Music: https://www.bensound.com
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At the MJAA Messiah Conference, Erik presented on a panel entitled, "Reaching Our People" with David Brickner, Janet Forman, and Chantel Winograd. Erik shared stories of how he has shared the gospel with young people who care about truth and those who don't. He finishes his speech by sharing an important way the Messianic Jewish community can not only reach our people, but keep our people. Enjoy!
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Did Jesus do away with the Jewish dietary laws? Many Christians point to Mark 7.15-19 to say that he did, which is understandable, considering the common translation of Mark 7.19, “Thus he [Jesus] declared all foods clean.” In this video, I present five reasons why it is implausible that Jesus eliminated the Jewish dietary laws and then offer a reading of Mark 7.15-19 that makes better sense of Jesus’s argument in its Jewish context.
Note: Between 25:03 and 25:24, I mention that "pork is not in itself unclean" and that defilement comes through a Jew's disobedience to God's command not to eat pigs. In Leviticus 11 and Deuteronomy 14, pigs are not ontologically unclean; they are not unclean period. They are unclean for Israel, the Jewish people, because God declares them to be such. Jewish disobedience to the food laws, in particular, is a matter of intention. For more on this, along with the references to this perspective in Jewish literature, see Dr. David Rudolph's essay "Paul and the Food Laws: A Reassessment of Romans 14.14, 20"
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Video on Matthew 5:17 (Did Jesus End God’s Covenant with Israel? | Live at MJAA Messiah Conference 2022)
Does Colossians Teach Against Jewish Practices? (Colossians 2.16-17)
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Works cited: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ (New York: The New Press, 2012), 102-128.
David Rudolph, "Jesus and the Food Laws: A Reassessment of Mark 7:19b," Evangelical Quarterly, 74 (2002): 291-311.
John MacArthur, “The Inside Story on Defilement (Mark 7.14-23),” June 12, 2012.
Jonathan Klawans, Impurity and Sin in Ancient Judaism (New York: Oxford University Press, 2000).
Matthew Thiessen, "Abolishers of the Law in Early Judaism and Matthew 5,17-20," Biblica 93, no. 4 (2012): 543-56.
Matthew Thiessen, Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity Within First-Century Judaism (Grand Rapids: Baker Academic, 2020), 187-195.
Yair Furstenberg, “Defilement Penetrating the Body: A New Understanding of Contamination in Mark 7.15,” NTS 54 (2008): 176-200
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Are non-Jews expected to become Torah-observant? Is this what the Jerusalem Council of Acts 15 teaches? Many Hebrew Roots and One Law teachers read the Jerusalem Council as a decision to give non-Jewish Jesus-followers a Torah "starter pack" and expect them to become more and more observant as they learn the Torah in the synagogue each Shabbat. Is this the best way to read Acts 15? We don't think so.
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At the Messianic Jewish Alliance of America (MJAA) Messiah Conference 2022, Jonathan gave a presentation responding to arguments for replacement theology put forth in Pastor Andy Stanley’s book, Irresistible: Reclaiming the New that Jesus Unleashed for the World.
Questions this presentation covers include:
- What does replacement theology mean for the Jewish people?
- Did Yeshua teach that he came to end God’s covenant with Israel, to make the Torah obsolete in Matthew 5.17?
- Did the destruction of the Temple signal the end of Judaism and God’s covenant with Israel?
- Why did Yeshua have to die?
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Works cited:
Anders Runesson, Divine Wrath and Salvation in Mathew: The Narrative World of the First Gospel (Minneapolis: Fortress Press, 2016).
Anders Runesson, “Saving the Lost Sheep of the House of Israel: Purity, Forgiveness, and Synagogues in the Gospel of Matthew,” Melilah 11 (2014): 8-24.
Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2009).
Daniel Boyarin, “Semantic Differences; or ‘Judaism’/‘Christianity’.” in The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages, eds. Annette Yokisho Reed and Adam H. Becker, (Minneapolis: Fortress Press, 2007), 65-85.
David J. Rudolph, A Jew to the Jews: Jewish Contours of Pauline Flexibility in 1 Corinthians 9.19-23, WUNT 2/304 (Tübingen: Mohr Siebeck, 2011).
David J. Rudolph, “One New Man, Hebrew Roots, Replacement Theology: How to restore the Jewish roots of the Christian faith without getting weird” (9-8-2021).
Geza Vermes, “Redemption and Genesis XXII – the Binding of Isaac and the Sacrifice of Jesus,” in Scripture and Tradition in Judaism (Leiden: Brill, 1961).
Helen K. Bond, The Historical Jesus: A Guide for the Perplexed (London: T & T Clark, 2012).
Matthew Thiessen, "Abolishers of the Law in Early Judaism and Matthew 5,17-20," Biblica 93, no. 4 (2012): 543-56.
Nicholas Schaser interview – “I Did Not Come to Abolish but to Fulfill”
Shaye J. D. Cohen, From the Maccabees to the Mishnah, 2nd ed. (Louisville: Westminster John Knox Press, 2006).
Ulrich Luz, Matthew 1-7: A Commentary (Minneapolis: Fortress Press, 2007).
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This week is the Jewish holiday of Shavuot which is also known as Pentecost. In Jewish tradition, Shavuot commemorates the giving of the Torah. In Christian traditions, Pentecost commemorates the Holy Spirit descending after Jesus ascended to heaven. In Messianic Judaism, we commemorate both! Join us in exploring how Shavuot provides an occasion to see how Paul was both Torah-observant and Spirit-Led simultaneously.
Did Paul Teach Against Torah in Acts 21?
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In Deuteronomy 13, we learn that false prophets can perform miracles. From this point, counter-missionary, Rabbi Michael Skobac reasons: “miracles don’t prove anything.” If he is right, then Jesus’s resurrection does not prove he is the Messiah. But is Rabbi Skobac right? In this video, I argue that when we understand Deuteronomy 13 in light of Passover and with the help of Maimonides, we see that contrary to what Rabbi Skobac says about it, Deuteronomy 13 is actually the foundation for why Jesus’s resurrection would be evidence that he is the Messiah!
For a presentation of Orthodox Jewish scholar, Dr. Pinchas Lapide’s case for Jesus’s resurrection click here
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Other videos like this one:
A Case for Messianic Judaism (Live at YMJA Virtual Messiah Conference 2020)
Does the Resurrection Prove Jesus is the Messiah? A Jewish Response to a Jewish Objection
"Why Messianic Judaism Is Fake" [REACTION]
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Full videos where I get the clips of Rabbi Michael Skobac:
THE MYTH OF RESURRECTION
CHRISTIANITY CHANGED MY LIFE: Can Miracles Prove Anything?
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What do Messianic Jews believe? How do Messianic Jews live and worship? Join us on Two Messianic Jews as we share with you the definition of a Messianic Jew, the core beliefs of the Messianic Jewish community, and the common ways Messianic Jews live and worship. In the end, I share how we view ourselves within the Jewish community and within the Body of Messiah.
00:00 - Definition of 'Messianic Jew'
5:18 - What a Messianic Jew is NOT
7:52 - What Messianic Jews believe
12:12 - How Messianic Jews live and worship
About some key New Testament texts for Messianic Jews, Dr. David Rudolph says, "Messianic Jews referred to their religious tradition as 'Messianic Judaism,' a term that implicitly called into question the traditional narrative of the first-century parting of the ways between Judaism and 'Christianity.' It is important to recognize that Messianic Judaism challenged fundamental theological assumptions about the nature of the ecclesia and argued on the basis of New Testament texts - primarily Acts 15; 21.17-26; and 1 Corinthians 7.17-24 - that Yeshua-believing Jews had a continuing responsibility before God to live as Jews. Messianic Judaism took exception to eighteen hundred years of Gentile Christian theology and exegesis that precluded reading the New Testament in this way." From Introduction to Messianic Judaism, 27 (emphasis his).You can also watch on our YouTube channel
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Merch shop--------------
Bibliography:
Adat Hatikvah Messianic Synagogue Statement of Faith
Baruch Hashem Messianic Synagogue Statement of FaithDavid Rudolph, "Messianic Judaism in Antiquity and in the Modern Era," in Introduction to Messianic Judaism: Its Ecclesial Context and Biblical Foundations, 21-36.
Jacob Rosenberg, "History and Practices in the Messianic Jewish Movement," in Messianic Jewish Orthodoxy: The Essence of Our Faith, History and Best Practices, 225-40.
Richard Harvey, Mapping Messianic Jewish Theology: A Constructive Approach.
Union of Messianic Jewish Congregations Definition of Messianic Judaism
Union of Messianic Jewish Congregations Statement of Faith
International Alliance of Messianic Congregations and Synagogues Statement of Faith
Yaakov Ariel, "Messianic Judaism," in Jewish Annotated New Testament, 2nd. Ed. 756-59.
Yaakov Ariel, “A Different Kind of Dialogue?: Messianic Judaism and Jewish-Christian Relations,” in CrossCurrents 243 (September 2012): 318-327.
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Recently, we were sent a Times of Israel blog by its author, Rabbi Joel Hoffman, entitled, "Why Messianic Judaism is Fake." We thought this was a good opportunity to try our hand at doing a live reaction as we read it for the first time! There is much more that could have been said, and much that we could have said more clearly. Hopefully, it is edifying and entertaining nonetheless!
If you'd like to see more content like this let us know! If you'd like to hear a more careful presentation of what we discussed here, check out our videos "Does the Resurrection Prove Jesus is the Messiah? A Jewish Response to a Jewish Objection" and "Did Jesus Replace Judaism? A Messianic Jewish Response to Andy Stanley"
Link to article: https://blogs.timesofisrael.com/why-messianic-judaism-is-fake/ [Accessed Dec. 30, 2021]_________________
0:00 – Intro
0:58 – Predicting what Rabbi Hoffman means by “Messianic Judaism is Fake”
5:40 – Reacting to Rabbi Hoffman’s comments on a Messianic rabbi praying in Jesus’s name at Mike Pence’s prayer rally in tribute to the eleven Jews murdered in Pittsburgh
10:33 – Reacting to Rabbi Hoffman’s “refutation of Christianity and Messianic Judaism in just 30 seconds”
13:11 – Was Jesus Torah observant?
17:51 – How can Jesus be the Messiah even though he did not fulfill the major criteria/requirements of the Messiah?
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While Christmas is not part of the Messianic Jewish calendar we affirm the Church's celebration of this tradition as a wonderful way to celebrate the birth and incarnation of the Messiah. There are many Hebrew Roots channels that argue Christmas is steeped in paganism and that the Church should not celebrate the holiday. For this episode, we are joined by Michael Jones of Inspiring Philosophy--a channel that has had a lot of influence on us--and he shares with us his research that Christmas does not have pagan roots and even if it did, it wouldn't matter. Enjoy!
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0:00 – Introduction1:41 – What was your position before doing this research?
3:14 – What primary and secondary sources are most relevant to this discussion?
6:09 – How does the anti-Christmas crowd use the term “pagan”?
6:52 – Does Jeremiah 10.2-4 condemn Christmas trees?
9:52 – Does Isaiah 44.14-15 condemn Christmas trees?
10:42 – Does Jeremiah 3.13 condemn gifts under the tree?
12:10 – If the anti-Christmas logic holds, what other things should we give up because they are apparently pagan?
14:35 – What if Christmas does have pagan roots? Is abandoning it the right response?
15:50 – What do you think causes the anti-Christmas crowd to take such a dramatic leap in logic?
16:53 – What is the origin of the myth that Christmas is pagan?
18:10 – When did Protestants come to accept Christmas as their own and why was it deemed ok?
19:26 – What are your thoughts on Protestant leader, Charles Spurgeon’s view of Christmas? 22:45 – Was Saturnalia celebrated on December 25?
23:58 – Was Sol Invictus celebrated on December 25?
25:44 – Did Jewish festivals take place on pagan holidays?
27:26 – Were any pagan holidays celebrated on December 25?
28:23 – Why was December 25 chosen by the Church?
29:38 – Do you think Jesus was born on December 25?
32:15 – When did the Christmas tree become part of Christmas celebrations?
34:35 – Is kneeling before a Christmas tree like pagan worship?
38:15 – Is singing the carol, “O Christmas Tree” tantamount to pagan worship?
39:11 – Do you have issues with the Santa Clause practice?
40:36 – Is Santa Clause derived from pagan gods?
45:40 – What do you think of Monte Judah’s view that Christmas is idolatry?
48:03 – Do wreaths come from paganism?
49:47 – What are your thoughts on 119 Ministries' documentary, “The Christmas Question”?
52:41 – What is your advice for people easily susceptible to conspiracy theories to think more rationally and critically about something like "if you celebrate Christmas you are participating in paganism"?55:09 – Closing
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Not many people understand or have even heard of, Messianic Gentiles. Who are they? Who are they not? In this video, I define Messianic Gentiles as are non-Jewish members of Messianic synagogues who affirm the teachings of Messianic Judaism and live according to the Jewish norms of their synagogue. I then distinguish them from many groups with which they might be easily confused, particularly Hebrew Roots/One Law adherents. I also offer tips for how non-Jews can determine if God is leading them to join a Messianic synagogue. Enjoy! _____________________________
00:00 – Introduction
1:56 – Definition of a Messianic Gentile
5:04 – What a Messianic Gentile is NOT
7:19 – Distinguishing from Hebrew Roots/One Law
13:00 – Other Hebrew Roots Errors
25:26 – Unhealthy and Healthy Messianic Gentile Attitudes
33:09 – Are you led to join a Messianic synagogue as a non-Jew?
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Works Cited:
Dan Juster, Jewish Roots: Understanding Your Jewish Faith
Dan Juster, “The Annual Vilification of Christmas,” https://loveforhispeople.com/2019/12/17/the-annual-vilification-of-christmas-dan-juster/
David Rudolph and Elliot Klayman, “Messianic Jewish Synagogues,” in Introduction to Messianic Judaism.
David Rudolph, “One New Man, Hebrew Roots, Replacement Theology”
https://collective.tku.edu/wp-content/uploads/2021/09/One-New-Man-Hebrew-Roots-Replacement-Theology.pdf
International Alliance of Messianic Congregations and Synagogues, “One Law, Two Sticks: A Critical Look at the Hebrew Roots Movement”
Jeff Adler, “Gentiles Within The Messianic Jewish Community,” in The Borough Parks Papers: Symposium III.
Joel Liberman, “Grappling with Christmas as a Messianic (Jewish) Believer,” https://www.youtube.com/watch?v=wp-fZXX9_cM
Joseph Culbertson, “Rediscovering My Gentile Roots,” in Kesher: A Journal For Messianic Judaism 36.
Rich Nichol, “The Unique Place of Gentiles in Messianic Jewish Congregational Life,” in The Borough Parks Papers: Symposium III.
Russ Resnik, “Defining Messianic Judaism,” in Kesher: A Journal of Messianic Judaism.
Union of Messianic Jewish Congregations, “Defining Messianic Judaism,” https://www.umjc.org/defining-messianic-judaism
References:
Is Jesus a Copy of Pagan Myths? https://www.youtube.com/watch?v=iWMISSOT_vU&t=5s
Non-Jews in Synagogues
Conservative: https://www.timesofisrael.com/conservative-synagogues-pass-proposal-allowing-non-jews-as-members/
Reform: https://reformjudaism.org/reform-jewish-life/youth-family-community/interfaith/interfaith-couples-reform-judaism-welcomes-you
Reconstructionist: https://archive.md/JnsC
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Many Christians read Colossians 2.16-17 as validation that the Torah is obsolete, specifically the observance of Shabbat, Jewish festivals, and kosher laws. But is this Paul’s point? I don’t think so. In this video, I explain why through a careful analysis of the Greek text in its literary and historical context. I argue that Paul is exhorting the Colossians to not let ascetic critics who emphasize self-denial judge them for eating and drinking, celebrating Shabbat and Jewish festivals instead of fasting and afflicting themselves. He is telling the Colossians to not consider the judgment from the critics, but instead, they should consider the Messiah’s body, keeping their minds focused on Jesus and what he did for them. To translate the text, I rely on much of the arguments and translation decisions from Brian Allen’s article, “Removing an Arrow from the Supersessionist Quiver: A Post-Supersessionist Reading of Colossians 2.16-17,” Journal for the Study of Paul and His Letters 8 (2018) 127-146.
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References:
Brian Allen, “Removing an Arrow from the Supersessionist Quiver: A Post-Supersessionist Reading of Colossians 2.16-17,” Journal for the Study of Paul and His Letters 8 (2018) 127-146.
David Rudolph, “Was Paul Championing a New Freedom from — or End to — Jewish Law?” in Understanding the Jewish Roots of Christianity: Biblical, Theological, and Historical Essays on the Relationship between Christianity and Judaism, ed. Gerald R.McDermott (Bellingham, WA: Lexham Press, 2021), 33-50.
Troy Martin, By Philosophy and Empty Deceit: Colossians as Response to a Cynic Critique, JSNTSup 118 (Sheffield: Sheffield Academic, 1996).Troy Martin, “But Let Everyone Discern the Body of Christ (Col 2.17),” JBL 114 (1995): 249–55.
Susannah Heschel, Introduction, in Abraham Joshua Heschel, The Sabbath (New York: Farrar Straus Giroux, 2005), vii-xvi.
Daniel T. Lancaster, From Sabbath to Sabbath (Marshfield, MO: First Fruits of Zion, 2016).
David H. Stern, Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1996).
Sang-Won Aaron Son, “τὸ δὲ σῶμα τοῦ Χριστοῦ in Colossians 2.17,” in History and Exegesis: New Testament Essays in Honor of Dr. E. Earle Ellis for His Eightieth Birthday, ed. Sang-Won Aaron Son (New York: T&T Clark, 2006), 222–38.
Shaye J. D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Berkley: University of California Press, 1999).
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How should Messianic Jews understand the role of Torah, rabbinic tradition, and the leading of the Holy Spirit in their lives and communities? There are multiple Messianic Jewish answers to this question and today we had on Messianic Jewish scholar, Dr. Jennifer Rosner and Messianic Jewish rabbi, Joshua Lessard to discuss their book "At the Foot of the Mountain: Two Views on the Torah and Spirit" where they explore these issues from different perspectives.
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Rabbi Josh's website
Dr. Rosner's website
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00:00 - Introduction
1:53 - Rabbi Josh's opening Comments
6:10 - Dr. Rosner's opening Comments
11:02 - Is one of the purposes of the Torah to maintain the distinction between Israel and the nations? If so, does the New Testament affirm or overturn this purpose?
30:00 - What place does rabbinic tradition have in the life of a Messianic Jew? Is there an inherent tension between tradition and the Spirit?
45:58 - What might Messianic Judaism look like if it adopted your perspective?
1:03:27 - Can a Messianic Jew be called to church membership rather than the Messianic synagogue?
1:08:10 - How do you understand the New Testament passages that seem to speak harshly about the Torah?
1:17:53 - How does one ensure they are being led by the Spirit? Might the Spirit lead one to not follow a particular Torah commandment?
1:26:36 - Rabbi Josh's parting comments
1:30:02 - Dr. Rosner's parting comments
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