POSTED 10 AUGUST, 2009

The Two Houses of Israel:
Biblical Passages That Deserve Our Attention

by J.K. McKee
editor@tnnonline.net

Since the mid-to-late 1990s, the Messianic movement has exploded in number, particularly as many non-Jewish Believers began to investigate their Hebraic Roots, and were led into Messianic congregations. In the case of my family, my late father Kimball McKee had investigated the Jewish Roots of Christianity via Zola Levitt in the 1980s, and brought a kind of educational Passover to our United Methodist Church every Holy Week during Easter. After his passing, and as my mother remarried and our new blended family had to look for a new kind of Christian expression (largely independent from Wesleyan-Arminianism and Reformed-Calvinism), we were led into Messianic Judaism. My mother and stepfather went on a tour to Israel in 1994, and within a year we were attending a Messianic Jewish congregation. Before too long, the Messianic lifestyle, many of you have come to know and embrace, was a steady part of who we were.

Like many new Messianic Believers, even though the Lord was leading us into Messianic Judaism, we largely did not understand why we felt so drawn to the Torah, the Sabbath, the Biblical holidays, or even kosher eating. Was it just because we were convicted by God that these things were for today, that Jesus did them, and that the New Testament really did not do away with them? Or, was the question that many non-Jews entering into the Messianic movement ask—“Am I really Jewish and not know it?”—a part of it? In the late 1990s, an even more provocative question started to be asked by non-Jews in the Messianic movement: “Could I instead be a part of the scattered tribes of Israel?”

Anyone who has tried to address what has often been labeled the “Two-House teaching” since that time has caused some degree of (significant) controversy. On one side, it is one thing to ask whether something more than meets the eye is going on in the Messianic world, with so many non-Jews being led to the Torah and to things of Judaism. On the other hand, it is something else for non-Jewish Believers to forcibly assert that they are “returning Ephraim,” in fulfillment of various Scriptures, singing songs praising themselves about it, and being completely insensitive to legitimate Jewish and Messianic Jewish needs. And on top of all of this, it is absolutely undeniable that the Two-House sub-movement has been saturated with a great deal of opportunism and merchandising (and in a few cases, outright theological heresy), and has not done as well as it should have in trying to refine what this all actually is from the Scriptures.

I think it is safe to say that with all of the non-Jewish Believers entering into the Messianic movement today, something more than meets the eye is going on—and it is likely something more than just people being convicted by the Lord that they need to keep the Sabbath or the feasts. Likewise, I think that if there is more going on—the end-time restoration of Israel, perhaps—that the enemy desperately wants it to be discredited. He does not want people to discuss it in a fair-minded and reasonable way, and he wants those who bring up legitimate questions about various verses of the Bible to be silenced. And seeing some of the dynamics in both Messianic Judaism and the Two-House sub-movement at present in 2009, I really do pray that one day reason will finally prevail over rhetoric!

However, as the Lord may remind you, “Do not let your heart be troubled, nor let it be fearful” (John 14:27). If something really big is going on today in the Messianic movement, or at least has started, we have the duty as responsible readers and interpreters of God’s Word to investigate it. If we can make the considerable effort to sort between the actual data, and not the noisy racket, then we might be able to get somewhere.

The Populist Two-House Teaching

Much of what has been promoted in the past decade, labeling itself as “the Two-House teaching,” is not very Biblical. There, I said it. I will even give it a label: the populist Two-House teaching. What this view actually advocates is that if a non-Jewish person is led into the Messianic movement, then it is an obvious indication that he or she must be a scattered Israelite coming home. This is a Two-House teaching focused more on one’s physical pedigree and people trying to find an identity than anything else. This is the Two-House sub-movement that is focused on human feelings of being “born again again” by one thinking that he or she is a part of physical Israel, and/or on a pseudo-history of thinking that this tribe or that tribe can be traced to this or that nationality. The work of Yeshua in the salvation process is less important than being an Israelite. What makes it populist is that it can be easily marketed. What also makes it populist is that it feeds opportunism.[1]

I have shared this with very few people, but a number of years ago, I was ready to completely throw away the Two-House teaching. My first exposure to it back in 1999 was a mild form of the populist variety. I started writing with an emphasis on “Ephraim and Judah.” After a number of years, though, I had seen some of the teachings that the populist Two-House view is commonly associated with: a grossly unbalanced emphasis on the Sacred Name, fierce anti-Christian rhetoric, disparaging of the Greek Apostolic Scriptures, conspiracy theories and pseudo-history, and even fierce opposition to mainline Jewish traditions and promotion of the Karaite calendar. (A few years later, a particular Two-House proponent would actually come out and publicly endorse polygamy.)

Certainly, if you believe in bringing Jewish Believers and non-Jewish Believers together as the “one new humanity” (Ephesians 2:15, NRSV/CJB) intended by the work of Messiah Yeshua, and the spiritual heritage we have inherited from Judaism—then maybe I had been taken for a ride. I thought what the Two-House sub-movement would also do would be to honor the spiritual heritage we have inherited from Christianity. Huge parts of the Two-House sub-movement were doing anything but this (and still do), and so I had enough. They were not bringing people together to encourage mutual honor and respect.

But there was always a significant problem with trying to totally throw away the Two-House teaching. My major problems were over the antics that had become commonly associated with some of this sub-movements so-called leaders—people who, in the Apostle Paul’s words, “what they were makes no difference to me; God shows no partiality” (Galatians 2:6). Removing all of the antics and nonsense that were associated with these parts the Two-House sub-movement to the side, forgetting some of the overstatements that people had made, and putting  opportunism out of my head—I would still be left with one thing in front of me: the Biblical text.

Common excuses made for people not considering, or outright dismissing, this subject matter, are usually things like the Sacred Name agenda, the Karaite calendar, denigrating the Greek New Testament, or even that women were involved in initially asking some of the questions.[2] Yet when you put all of these kind of reasons for ignoring the Two-House issue off to the side, you still have to sit down with an open Bible and deal with it. Try to find whatever excuses you may in avoiding the subject matter, you have to provide honest interpretations for yourself of passages like the two-stick prophecy of Ezekiel 37:15-28, or the promise of the New Covenant in Jeremiah 31:31-34. And when you survey the Scriptures, you find that there are many more passages you have to pay attention to. Unless you simply choose to allegorize things, it is quite difficult to argue from the Word that all Israel has already been restored in its fullness.

I simply found too many references in the Bible to a Two-House teaching. This might not be the populist Two-House teaching, but it is something that has to be engaged with on some level. It is a recognition that something more is happening in today’s Messianic world than just the salvation of Jewish people, and non-Jewish Believers embracing their Hebraic Roots—but whatever this is it has been largely clouded because of fundamentalist opportunism. We might not even have all of the answers we want this side of Yeshua’s return, and some things may go on without people knowing about it. But, something important has started that no human being can stop.

Toward a Biblical Two-House Teaching

I would submit that the populist Two-House teaching that has grown in up in the 1990s and into the 2000s is something that can be easily dismissed by many people. I dismiss it myself. But this does not mean that the subject matter as a whole can be easily dismissed. While some Two-House “leaders” and groups would prefer to spend their time having another conference or weekend seminar to make themselves feel better or even superior to others, God’s Word impels us to do things much differently. We have to recognize that if there is a Biblical Two-House teaching seen in the verses of Scripture, including many unfulfilled prophecies, it is time that we identify them and systematically begin to examine them. If we can do this, then not only can the attention be removed from a base populism—which has not gained a great deal of credibility in the wider world of Judaism and Christianity—but we can refine our understanding of what the whole “Two Houses of Israel” thing really is. If all Israel really is in the process of being restored, we have a responsibility to understand what it is, Biblically, and to know what the mission of such an Israel is to be as God’s chosen community of faithful.

It is not at all encouraging to see the common Messianic Jewish attitude promoted today toward the Two-House teaching—even if all one does is ask a few questions about a few passages of Scripture. Messianic Judaism, I believe, has unfairly branded all who choose to speak or ask about the subject with the moniker “Ephraimite,” and immediately disregarding them.[3] But then again, in my dealings with some of today’s Messianic Jews, not only do they not want to discuss the subject matter in any way, a few of them want non-Jewish Believers to pretty much vacate their Messianic Jewish congregations.[4] While they may claim that we are all equal in Messiah Yeshua (Galatians 3:28; Colossians 3:11), experience has taught me that quite a few Messianic Jews believe that they are closer to God than people like myself, simply because of their ethnicity. Some think that if you do not interpret “all Israel will be saved” (Romans 11:26) as meaning that every single Jew who has ever lived will come to Yeshua, that you are anti-Semitic. Too frequently, Messianic Jews I have interacted with do not consider me their equal on a basic human level[5]—and could by no means imagine that the restoration of Israel only begins with the salvation of Jewish people, not ending there. This is by no means all Messianic Jews, but Messianic Judaism does have some issues it is presently wrestling with. All I can say for myself is that much of Messianic Judaism needs to be left in God’s hands right now, and they need some space.

Those of us who think more is happening in the Messianic movement also need some space. The time has come for a Biblical Two-House teaching to emerge, one which puts to rest the antics caused by the populism of the last decade, and forces people to actually engage with the Scriputral text and think a little more clearly and reasonably. It is fair to say that there will be some overlap between some of the remarks made among the Two-House populists, and what needs to be examined. After all, I do believe just like they that Israel is in the process of being restored, and this does require me to recognize that a “scattered Ephraim” will be gathered back into the fold of Israel. Some of today’s Messianic non-Jews may very well be proven—even if only by the Lord when He returns—to have ancestry from the “Lost Tribes” of Israel.

At the same time, though, to me this is an issue of eschatology and is not at all to be an issue of spiritual identity. My identity as a Believer is to be focused around what Yeshua the Messiah has done for me, in saving me from my sins and in making me a new creation—“For I determined to know nothing among you except Yeshua the Messiah, and Him crucified” (1 Corinthians 2:2). As a consequence of my faith, I do believe that I am a part of the Commonwealth of Israel (Ephesians 2:11-12; 3:6) or the Israel of God (Galatians 6:16), and that what affects Israel—including Israel’s prophesied restoration—will affect me in some way. But what are some of the things that it involves? This is why we have to identify the passages of Scripture that deserve our attention.

I would propose that our way to begin this review is in recognizing four short points:

1.  Personal salvation in the Messiah of Israel, Yeshua (Jesus), is the most important thing anyone of us can possess. A person’s bloodline or pedigree cannot guarantee someone eternal life. People who are known to be of physical Israel can still be eternally condemned because of sin (Romans 3:9-11; cf. Psalm 14:1-3; 53:1-3).

2.  All people who have placed their trust in Messiah Yeshua today are a part of the community of Israel. They are “brought near” (Ephesians 2:13), just as Ancient Israel was described to be a community “that has a god so near to it as is the Lord our God” (Deuteronomy 4:7; cf. Psalm 148:14; Isaiah 56:3).

3.  All people within the Commonwealth of Israel are equal before the Creator God and are to be treated as such before one another. As indicated in Galatians 3:28, this equality includes those of Jewish and other nationalities, the social statuses of bond and free, and the genders of male and female.

4.  What is to occur regarding the Two Houses of Israel affects one’s interpretation of prophecy. People are still saved by the sacrifice of Yeshua whether they are of the House of Judah, the scattered House of Israel/Ephraim, or truly of the nations. All who compose the community of Israel via trust in Yeshua are ultimately involved in Israel’s restoration. Who is of Judah and Ephraim, specifically, only concerns the completion of prophecy, and some of those details may need to be left to the Lord and sorted out in the eschaton.

Some of what I have just listed above may sound a bit familiar for those who have heard the populist Two-House teaching. At the same time, some of the things may sound a bit different. Faith in Yeshua, for all people regardless of ethnicity, is definitely placed as the most important thing. The identity of who scattered Israel/Ephraim may be is considered something left to prophecy, not a person’s day-to-day identity in fulfilling the call of God upon His people of making a positive difference in the world. Some parts of this proposed Two-House perspective are left in God’s hands, as all people are a part of the Commonwealth of Israel already via their trust in Israel’s Messiah. Only He knows the specific ancestry of those who might be classified as “scattered Ephraim” in various prophetic verses.

Developing a Biblical Two-House teaching, focused on the Scriptures themselves and not the sensationalism of a slick conference speaker, is not going to be easy at the present time. Huge sectors of the Messianic movement—Messianic Judaism, Messianic Two-House, Messianic whatever—do not place that high a value on detailed theology or exegesis. Too many Messianics also lack patience. But if there is a Biblical Two-House teaching to be considered from the Scriptures, not only do the relevant passages have to be identified and classified; they also have to be examined in much greater detail. This not only includes a consideration for the surrounding text in which they appear, but also must involve consultation with the Hebrew and/or Greek source text, and an array of technical commentaries that are Jewish, Christian, conservative, and liberal.[6] If we can do this, we might find that there really is a Biblical basis for a Two-House teaching, but we will also undoubtedly find that certain voices among us have spoken without thinking critically. But we have got to be willing to commit the time and energy to do this, and put things only using like Strong’s Concordance[7] and unbalanced emotionalism off to the side.

The Biblical Passages that Deserve our Attention

Like many of you, I do not appreciate it that much when someone tries to silence me and tell me that the Two-House teaching—any Two-House teaching—is non-Biblical. They think that because I am non-Jewish and Messianic that I am trying to find some lost “Ephraimite” ancestry. In actuality, I really am not.[8] I am, once again, still very much open to the possibility that more is going on with evangelical Christians entering into the Messianic movement in considerable numbers, beyond that of them being equal members of Israel’s polity. But that is not what I am really interested in as a teacher.

What I am more interested in is what the Bible has, or might, or might not say about this issue. I think it is no more illegitimate to ask the classic question, “Won't you tell us what these actions of yours mean?” (Ezekiel 37:18, NJPS) in Ezekiel joining the two sticks of Judah and Ephraim together, than it is to ask, How many people really participated in the Exodus?” or even “What does yom really mean in Genesis 1?” We are dealing with the Bible here, and unless we want to just act like certain passages do not appear in words we think are inspired by the Creator God, we have to deal with them in one way or another. (And by the way, those other two questions will have to be answered by our emerging Messianic movement sometime also, as well.)

But how much of a case has really been made for a Biblical Two-House teaching at present? How much work and refinement might we really have to do in order for our opinions to be legitimately considered in the future?

I am about to give you an extensive list of Biblical passages (do note that a few are from the deutero-canon), eighty-one in total, that relate in some way to the Biblical Two-House teaching I believe has to emerge. (There are likely more references that will need to be added in the future.) So you do not get overwhelmed, I have split them up into five sub-categories:

1.  Promises: These passages relate to the promises of God to multiply the descendants of Abraham, Isaac, and Jacob, and how their seed was to be a blessing to the entire world.

2.  History: These passages concern the history of the division of Ancient Israel into the Northern and Southern Kingdoms, and their subsequent dispersions by Assyria and Babylon as detailed in the Biblical record.

3.  Prophecies: These passages concern how all Israel is to be redeemed within the course of God’s plan of salvation history. Various prophecies relating to the Two Houses of Israel need to be evaluated to see if they have been completed, partially completed, or are awaiting full completion.

4.  Mission: These passages detail what the mission of Israel was intended to be by God. Was Israel to be a nation chosen by Him, but only off to itself? Or, is Israel to be active in declaring to the world of His goodness, mercy, and now redemption via the Messiah? How does this affect what today’s Messianic movement is to be, or become in the future? Who is involved with the restoration of all Israel: just ethnic Israel or all humanity?

5.  Texts of Tension: These are passages which today’s Two-House sub-movement struggles with in one way or another. What role is the Jewish theological tradition to play in the future restoration of Israel or Torah halachah? What are a few of the subjects where advocates of the populist Two-House teaching may have made some overstatements?

I have summarized each of these Biblical references under these sub-categories, along with a relevant question or series of questions that we need to be asking ourselves when we approach the text. It is my hope that this list of passages—which absolutely deserves our attention—will serve as a point of reference for future exegetical papers where the subject matter can be more fully explored.

PROMISES

Genesis 12:1-3
“I Will Bless You”
How important is it for us to understand the original promise that God made to Abraham, about making him into a great nation that was to be a blessing? How does this control a significant part of the Biblical story, and God’s steadily unfolding plan of salvation history?

Genesis 17:1-9
God’s Covenant With Abraham
What are the specifics of God’s covenant made by Abraham to multiply his descendants, and make him a father of many nations? What is the promise made by Him to give him a special piece of land? Does this covenant have continuing ramifications until today?

Genesis 17:20; 26:1-5
Abraham’s Covenant Confirmed With Isaac
How is God’s covenant with Isaac similar, or different, from what He originally promised Abraham? What are the similarities and differences between what was promised to Isaac, and what God says about Abraham’s estranged son Ishmael?

Genesis 28:10-17
Abraham’s Covenant Confirmed with Jacob
How is God’s covenant with Jacob similar, or different, from what He originally promised Abraham? What might we need to consider surrounding the circumstances of Jacob’s dream?

Genesis 35:9-12
Jacob is Renamed Israel
What was the purpose in God renaming Jacob, “Israel”? In what way does this speak to the character of Jacob/Israel as a person? What does this speak to those who follow after him? What did God promise to Jacob after renaming him?

Deuteronomy 1:10-11; 10:22
The Stars of the Sky
During the wilderness sojourn, Moses indicated that Ancient Israel numbered as the stars of Heaven. Is this an indication that God’s promises of multiplicity to Abraham were finished? Or, would there be some kind of an ongoing fulfillment of this promise, extending through Biblical history (1 Chronicles 27:23; Nehemiah 9:23)—and possibly even to the present? How are similar references to Israel being as “the sand of the sea” (Genesis 32:12; 2 Samuel 17:11; 1 Kings 4:20; Hosea 1:10) to be considered?

Galatians 3:6-9, 29
The Seed of Abraham
In his writing to the complex situation in Galatia, what does Paul mean in asserting that the non-Jewish Believers are the “seed” of Abraham? Does this relate to only spiritual seed, only physical seed, or is this “seed” a multi-faceted dynamic with a variety of components that have to be weighted?

HISTORY

Joshua 11:21; Judges 10:9; 1 Samuel 17:52; 18:16; 2 Samuel 2:10; 3:10; 5:5; 11:11; 12:8; 19:11, 40ff; 20:2; 21:2; 24:1, 9; 1 Kings 1:35; 2:32; 4:20, 25
Two Houses of Israel Before the Divided Kingdom?
In varied places throughout the Former Prophets/Historical Books of the Tanach, we see references to Judah and Israel/Ephraim, prior to the division of the Israelite Kingdom into the North and South. Are these simply observations made by the historians of the Southern Kingdom, who kept a record of these histories? Are they the melding of sources together from the so-called Elohist (E) from the North, and Yahwist (J) from the South, as espoused by the critical tradition? Or, are they important clues that even prior to the establishment of the Israelite monarchy, there was a division between Judah and Israel/Ephraim?

1 Kings 11:1-13, 26-43
The Kingdom of Israel Will Split
What are the spiritual circumstances which led to the decline of King Solomon’s reign? How did Solomon’s opulence and sin lead to decree that Ancient Israel would be divided? What did God communicate to Jeroboam about how he would be given the ten northern tribes?

1 Kings 12; 2 Chronicles 10:1-11:4
The Kingdom of Israel Splits
What were the political circumstances that transpired after the death of King Solomon, and the rise of King Rehoboam? How do we see Jeroboam enter onto the scene, and the ten northern tribes secede from the south? Why is the Southern Kingdom prevented from trying to retake the newly independent Northern Kingdom? What does Jeroboam do to solidify his power base?

2 Kings 17
The Northern Kingdom Falls to Assyria
Hoshea ascends to the throne as the last monarch of the Northern Kingdom. As a result of failing to pay tribute to Assyria, and because of the great sin and idolatry of the people, the Northern Kingdom of Israel/Ephraim is defeated. Many are exiled from their homes, with foreigners having been brought in. How widespread was the exile of the Northern Kingdom to Assyria? How many people escaped to the Southern Kingdom? How are we to consider statements made by the author(s) of Kings, versus later statements made by the Chronicler (2 Chronicles 5:26-27)?

2 Kings 24-25; 2 Chronicles 36:5-23
The Southern Kingdom Falls to Babylon
What are the complex series of circumstances that befell the Southern Kingdom of Judah? How were they engulfed by the rising Babylonian Empire, and defeated because of their great sin and rebellion against God? How were the Jews taken into Babylonian exile? How was God faithful to later restore the Southern Kingdom exiles to their homeland?

2 Chronicles 30:1-31:1
King Hezekiah’s Passover
King Hezekiah decrees that a grand Passover is to be celebrated in the Southern Kingdom, and feels it prudent to invite people from the Northern Kingdom. Did this occur before the fall of the Northern Kingdom, during the Assyrian sieges, or right after?

Hosea 7
Why Will Ephraim be Punished by God?
What are some of the specific, significant prophetic indictments against the Northern Kingdom of Israel/Ephraim, for why it will be punished by God? How is it important to understand these decrees in the context of history, but also how God always promises a chance for restoration?

Ezra 2:70-3:1; 7:28; 8:25; 10:2; Nehemiah 1:6; 7:73; 9:1-2; et. al.
All Israel Everywhere, All Israel Present, or What?
There is no denying the fact that when the Southern Kingdom exiles returned from Babylon, and began to start new lives, that the people saw themselves as Israel. But are post-exilic usages of “Israel” or “all Israel,” tantamount to seeing “all Israel” fully restored as is anticipated in the prophecies of the Tanach? Or, is this a recognition of how the Jewish exiles continued to bear the torch of “Israel”? How, in properly balancing the Biblical data, do post-exilic usages of Israel seen in Ezra-Nehemiah need to be approached?

1 Maccabees 12:1-23; 14:20-23
Statements About the Spartans
During the conflict between the Jewish Maccabees and Greek Seleucids, the Jews seek an alliance with the city of Sparta. In their correspondence, it is claimed that the Spartans are of the progeny of Abraham. What does this reflect on who the Spartans actually were, or at least what one Jewish opinion was of their physical brethren outside of Israel?

Luke 2:33-37; Tobit 1:3-4
Tribal Identity in the First Century
Is it commonly claimed that the Two Houses of Israel have been reunited, because of the fact that various people, who made up the First Century Jewish community, could trace their ancestry to some of the Northern Tribes. Was this the case with a large number of “Jews,” or only a handful of people from the Northern Kingdom who migrated to the Southern Kingdom?

John 7:28-36
Will Yeshua Go to the Greeks?
Yeshua is questioned about who He is, during the celebration of the Feast of Tabernacles in Jerusalem. In the questions asked of Him, and specifically about where He intends to go where people cannot find Him, the Lord is asked whether He intends to go into the Greek Dispersion. What does this mean? Is this just speaking of the Hellenistic Jewish community among the Greeks? Or is this speaking of the Greeks themselves? If it is the latter, how might it have reflected on Jewish views of scattered Israel?

PROPHECY

Genesis 48-49
The Patriarch Jacob’s Last Words
Many readers of the Torah see important prophecies delivered by Jacob in Egypt, as he gathers his family together before his death. What are the important destines of Jacob’s descendants? How were the sons of Jacob/Israel to multiply themselves? Did Jacob foresee important events to befall Israel in the future? If so, what are they, and how do we need to make close observations in the text, lest we make some hasty conclusions?

Deuteronomy 4:23-40
Moses Issues Warnings of Dispersion
for Rebelling Against the Lord
Moses tells Ancient Israel that if they disobey the Lord, or if their descendants disobey the Lord and fall into idolatry, that they will be scattered outside of the Promised Land. Only during a time of distress will Israel be able to fully seek out the Lord and be properly restored.

Deuteronomy 30:1-14
Dispersed Israel Will Return to the Lord
A dispersed Israel, however far separated from the Land of Israel, will be restored to the Lord if they are truly repentant. Not only will they be restored to a state of full prosperity, but their enemies will find themselves properly punished.

Isaiah 7-8
Immanuel Will Hearken a Time of Great Change for Israel
The prophecy of the virgin conceiving and giving birth is well known to anyone who believes that Yeshua is the Messiah. But what was the original scene and setting in which Isaiah delivered this word to King Ahaz? How did this involve an ancient situation of the Southern Kingdom facing doom, and a future situation of the Messiah’s being born? How will Immanuel be a stumbling block for both Judah and Israel?

Isaiah 11
The Shoot of Jesse Will Gather
the Dispersed of Israel and Judah
The prophecy of the shoot of Jesse coming forth to righteously judge the world is rightly applied to Yeshua the Messiah. But how often is it overlooked that not only will Israel, but Judah and Ephraim specifically, look to Him in the Last Days? Not only will they look to Him, but as they are regathered, they will change the map of the Middle East for Israel?

Isaiah 14:1-7
Israel’s Right to Taunt a Defeated Babylon
After regathering Israel, and with various strangers joining themselves to Israel, the Lord promises to give Israel rest. Israel will also be allowed to taunt a fallen Babylon. Is this prophecy something that has been fulfilled in the past, or does it relate to a future end-time conflict and attendant Millennial Kingdom?

Isaiah 57:19; Ephesians 2:17
Peace and Healing Promised
A prophecy describing peace and healing is quoted by Paul in his letter to non-Jewish Believers in Asia Minor (Ephesians 2:17). What is the wider context of this assertion within Isaiah’s prophecies? What would its usage in Ephesians specifically have communicated to its audience?

Isaiah 66:7-24
The Rebirth of Israel Leads to the Return of the Lord
Everyone in the Messianic community has heard Isaiah’s prophecies, about a nation being born in a day, applied to the creation of the State of Israel in 1948. How many of us, though, have often read only part of this prophecy, and not the whole of the prophecy? How will the rebirth of Israel lead to many other important things, culminating in the return of the Lord?

Jeremiah 3:6-25
Sinful Judah and Sinful Israel
Will Return to the Lord and to the Land
Both Judah and Israel are branded by the Lord as though they are wives to be divorced. Yet, even though both Judah and Israel have proven themselves quite sinful, the Lord calls them back to Himself. Restoration and healing are promised to Judah and Israel, as is a return to the Promised Land.

Jeremiah 16:10-21
Who Has Accepted “All Lies”?
The Prophet Jeremiah undoubtedly sees a time in future history when there will be an Exodus to the Promised Land of Israel, greater than the Exodus from Egypt. Fishers and hunters are going to be sent out to gather God’s people. But are these fishers and hunters sent out before or after the major Exodus? Many Two-House advocates think that those who have accepted “all lies” are today’s Christians who acknowledge Jesus (Yeshua) as their Savior. How is this view overstated, not considering the time and setting of the prophecy?

Jeremiah 23:1-8
The Righteous Branch Will Restore
Judah and Israel to the Their Own Soil
A righteous Branch, who Believers affirm is Yeshua the Messiah, is going to rule in justice and righteousness. Yet commonly overlooked is how when He rules, both Judah and Israel will dwell securely in their own country. Promised with this is a future Exodus greater than the Exodus from Ancient Egypt.

Jeremiah 30
Israel and Judah Will Be Restored to Their Previous Prosperity
The Lord promises to restore both Israel and Judah to their homeland, and rebuild them as they had once been. What does this prophecy detail about not only such a regathering, but also the punishment that had caused them to be dispersed into the nations?

Jeremiah 31:1-20
God Will Regather and Restore a Previously Faithless Ephraim
While it is easy to read through Jeremiah’s prophecy and quickly apply it to the Jewish people returning to the Land of Israel, a fair reading shows that it mostly concerns scattered Ephraim. How does this word set both Judah and Israel up for the inauguration of the New Covenant?

Jeremiah 31:31-34; Ezekiel 36:24-28
Romans 11:27; Hebrews 8:6-18; 10:15-18
What is the New Covenant?
Is the New Covenant something that is completely separated from God’s Torah? Who is the New Covenant to be made with: the Christian Church, or a restored Israel of Judah and Ephraim? In what way did the Apostle Paul and the author of Hebrews specifically appeal to the New Covenant prophecies of the Tanach? What future aspects of the New Covenant are yet to be implemented?

Jeremiah 33
The Righteous Branch Will Fulfill God’s Word to Israel and Judah
With the fall of Jerusalem imminent to the Babylonians, Jeremiah prophesies a future restoration of not only the House of Judah, but also the House of Israel. A righteous Branch will be used to execute justice on the Earth, and God’s covenant with David will be remembered.

Jeremiah 50-51
The Involvement of Israel and Judah in the Final Fall of Babylon
Judah and Israel will join themselves together, and return to their homeland weeping. Yet this word is given within the context of the fall of Babylon. Did not Babylon fall in ancient times? Or, is there a yet-to-be-expected final fall of Babylon? How is the regathering of Israel to the Promised Land connected to the fall of Babylon? Does this necessitate Ancient Babylon somehow being rebuilt in modern-day Iraq? How many different opinions of this prophecy need to be weighed into our deliberations?

Ezekiel 20:27-41
Making Restored Israel Pass the Bar of Judgment
After describing His deliverance of Ancient Israel from Egypt, and His bringing them into the Promised Land, the Lord was required to punish the people for their disobedience. In the future, Israel will be restored, but just as there was a time of introspection in the wilderness sojourn, so does it appear that there is a future time of introspection to be expected.

Ezekiel 37:15-28
Have the Two Sticks Been Reunited?
The two-stick prophecy, representing the Houses of Judah and Ephraim, is probably the one single text of Scripture that is referred to the most when speaking of the restoration of the Two Houses of Israel. Was this prophecy fulfilled in ancient times, or does future fulfillment await? What does this prophecy teach us about the kind of unity that God requires or expects among His people? Are there two, or three groups, being brought together in this prophetic oracle?

Ezekiel 36-39
The Wider Restoration of Israel
While the two-stick prophecy of Ezekiel 37 is often given a great deal of attention by today’s Two-House advocates, what role does this play into the wider prophetic picture delivered by Ezekiel? How was Israel required to be punished? What does the valley of the dry bones represent? What is the conflict between Gog and Magog, and how does it relate to the return of all Israel to its homeland?

Daniel 9
The Seventy Weeks of Israel
The inauguration of the seventy weeks of Israel prophecy is undoubtedly so the full restoration of Israel can take place, and everlasting righteousness can be brought to the Earth. How do we carefully consider the weight of this prophecy, given the multiple interpretations of it present in contemporary theology?

Hosea 1:10-11; 2:21-23
The Theme of Hosea’s Prophecies
It is unavoidable that the principal audience of Hosea’s prophecies was the Northern Kingdom of Israel/Ephraim. While the Northern Kingdom was to be punished by God for its sin, what are the main, overarching themes of what Hosea communicates? How is restoration promised for Israel and Judah in the Last Days? How were some specific words of Isaiah applied to the salvation of non-Jewish Believers in the Apostolic Scriptures?

Hosea 6:1-7
“He Will Raise Us Up”
What is intended by the ambiguous word, “He will revive us after two days; He will raise us up on the third day”? Is this intended to be a future prophecy, describing a distant restoration of Israel after 2,000 years? Or is this intended to describe Israel’s identification with the death, burial, and resurrection of Messiah Yeshua?

Hosea 11
Ephraim Will Return Trembling from the West
In God’s punishing of Ephraim, people from the Northern Kingdom will not be sent back to Egypt, but rather to Assyria. God, however, promises that He is in their midst, and that at the appropriate time they will return to their homeland from the West. How will this prophecy be fulfilled in the future?

Zechariah 8
Judah as the Key to Israel’s Restoration
The Lord promises that although Judah and Israel were a curse among the nations, that they will be a blessing once again. Joy and tranquility will be brought to Jerusalem. Ten will grasp the hold of a Jew, because God is there. How does this relate not only to the end-times, but also to the anticipated restoration of Israel?

Zechariah 9:11-17
A Past or Future Conflict With Greece?
The Prophet Zechariah speaks of a conflict that occurs between Judah, Ephraim, and Greece. Is this something that took place in past history during the time of the Maccabees? Or is this something to be anticipated in the future, in a war with the regime of the antimessiah? How does this prophecy fit into the larger message and themes of Zechariah?

Zechariah 10
A Glad and Massive Restoration of Judah and Joseph
Both Judah and Joseph will be saved and brought back to their homeland by the Lord. In the return from exile, the numbers are to be so great that the surrounding territory will not be able to hold all the returnees. What are the implications of this prophetic word? How frequently overlooked is this as something that must take place before the Messiah can return?

Zechariah 12
The Tents of Judah Will be Saved
There is undoubtedly a very special place in the heart of God for the Jewish people. The Prophet Zechariah speaks of how He will save the tents of Judah, defending Jerusalem and all those who come against it. The Jewish people will have to look upon Yeshua, the One whom they have pierced, in order to have redemption on the day of great battle at Megiddo.

Revelation 7:1-8
Who Are the 144,000?
The Book of Revelation records how 144,000 sealed servants of Israel will be sealed in the Tribulation period? Who are these people? Are they all Messianic Jews, or is there something more that pre-millennial interpreters might have missed? How do various opinions need to be considered, and unwarranted speculation put off to the side?

MISSION

Exodus 9:13-17
The God of the Whole Earth
The plagues that God dispenses upon Ancient Egypt were not only for Pharaoh, the Egyptians, or Israel—but for the whole Earth. In what way does this affect how we understand God acting on behalf of His people in salvation history?

Exodus 12:37-38
A Mixed Multitude
Why were there other people who left with the Ancient Israelites in the Exodus from Egypt?

Exodus 12:49; Leviticus 24:22; Numbers 15:15-16, 29
One Law for All
Does the Torah teach that its instructions affect native-born Israel, as well as all those who enter into God’s community? Or, is the Torah to only be the possession of the Jewish people today?

Exodus 19:5-6
A Kingdom of Priests
What does it mean for Israel to be called out by God as a kingdom of priests? What does being a priestly people actually mean in terms of actually representing God to the world?

Deuteronomy 4:4-9
“Your Wisdom in the Sight of the Peoples”
Today’s Messianic movement rightly emphasizes that all Believers need to be connected, in some way, to the foundational instruction of God’s Torah. What does the Torah specifically say about why its instruction is to be kept? Are there any important, missional aspects to obeying God’s commandments that we too frequently overlook?

Deuteronomy 7:6-8; cf. 26:17-19
A People for His Own Possession
What are the specific reasons, given by God, as to why He chose Israel? How many significant allusions are there in the Apostolic Scriptures to Believers—regardless of their ethnicity—similarly being people chosen for Him?

Deuteronomy 32:8-9
Israel as the Boundary Markers for the Whole Earth
What are the claims made about Israel serving as boundary markers for the whole world? How does this play into claims made by Paul in Ephesians 1:5?

1 Kings 8:41-43; 2 Chronicles 6:32-33
Solomon Dedicates the Temple for What?
King Solomon’s prayer, dedicating the First Temple, indicates a significant number of reasons as how it is to function. One of the most significant is so that outsiders hear of Israel’s God and come to know Him.

Isaiah 2:3; Micah 4:2
“The Torah Will Go Forth From Zion”
There is an eschatological expectation that the Torah will go forth from Zion, with the nations streaming to hear it. How does this affect the purpose and calling of today’s Messianic movement, and the role it is to play in the wider world?

Isaiah 19:19-25
“Egypt and Assyria—My People”
The Prophet Isaiah details a word from the Lord where both Egypt and Assyria will be considered His people. Considering this expectation, how in the future eschaton will distinct nationalities be preserved, even though the Kingdom of God on Earth will be considered to be the Kingdom of Israel?

Isaiah 42:5-7
Israel as a Light to the Nations
What is the role that Israel is to play in serving God in the world? How is Israel to be His light to the nations?

Isaiah 49:5-7
The Mission of the Messiah
As the Ultimate Servant, what are some of the important things that the Messiah is to do? How did Yeshua come as the light of Israel? How is the salvation of Yeshua not only to come to Israel, but also the whole world?

Isaiah 56:1-8
“The Foreigner Who Joins Himself”
In the Prophet Isaiah’s expectation of the eschaton, foreigners are not allowed to call themselves separate from the people of Israel. They are also bidden to remember the Sabbath, and are allowed to serve Him faithfully.

Ezekiel 47:21-23
Millennial Israel Divided for the Tribes and Sojourners
In the Millennial Kingdom, the Land of Israel is not only divided up for the returning tribes, but also for aliens who are to be considered as those native-born. What does this teach us about the restoration of Israel, and how it is not at all exclusive, but quite inclusive?

Amos 9:8-15; Acts 15:13-21
The Restoration of the Tabernacle of David
In the deliberations of the Jerusalem Council, James the Just quotes from the Prophet Amos, applying the prophecies of the restoration of David’s Tabernacle to the salvation of the nations. Why did he do this? What is the purpose of the restoration of David’s Tabernacle?

Matthew 16:18-19
On This Rock I Will (re)Build My Church
What did Yeshua really mean when He told Peter the commonly quoted, “On this rock I will build My church?” How easy it is for us to overlook the Tanach intertextuality, where the restoration of Israel is actually being referred to?

Romans 9, 11
The Olive Tree of Israel
What was the purpose of the Apostle Paul describing Israel as an olive tree? Who are the nations that are grafted onto the tree, and why are natural branches broken off? What is the purpose of certain intertextual references made from the Tanach (Hosea 2:23; 1:10; Isaiah 10:22-23), applied to the salvation of non-Jews in the First Century? What is the mystery regarding the “fullness/full number of the Gentiles”? How many ways does Paul use “Israel” in this part of his letter? What did Paul want to communicate to the mixed group of Believers in Rome?

1 Corinthians 10:1-4
“Our Fathers Were All Under the Cloud
and Passed Through the Sea”
In referring to the Exodus and wilderness sojourn to the Corinthians, did the Apostle Paul really consider them to be just as affected by it as his own Jewish brethren? Did the largely non-Jewish Corinthians get to participate as members of Israel, and consider Israel’s Patriarchs their spiritual forebearers too?

Galatians 6:16
The Israel of God
In the closing remarks of Paul’s letter to the Galatians, he wishes peace upon the Israel of God. Is this a reference to Jewish Believers? Is it a reference to the Jewish people? Or, is it a reference to the wider community of God created by Messiah Yeshua?

Ephesians 2:11-13, 19-21; 3:6
The Commonwealth of Israel
What does Paul assert to the non-Jewish Believers of Asia Minor in saying that they were once separated from the Commonwealth of Israel, but have now been brought near? What does it mean that they are fellow heirs along with the saints? Does it mean that via trust in Israel’s Messiah, non-Jewish people really do get to be a part of Israel? Is the “commonwealth” of Israel actual citizenship, or it is like being a part of a broad entity like the British Commonwealth of Nations?

Ephesians 4:25
Functioning as Members of One Another
Writing to a group of prominently non-Jewish Believers in Asia Minor, and asserting how all people in the Body of Messiah are to be united, why does Paul quote from Zechariah 8:16? How does this prophecy, speaking of the nations approaching the Jewish people, affect the current missiology of today’s Messianic movement?

James 1:1
“Greetings to You of the Twelve Tribes”
To whom was the Epistle of James originally written? Is it written to just Jewish Believers in the First Century? Or is it written to a wider audience, which James actually recognized as being the “twelve tribes” to some direct or indirect degree? How must both Jewish and classical parallels seen in James’ letter be considered?

1 Peter 2:9-10
A Special, Redeemed People
In writing to a broad audience, including non-Jewish Believers, the Apostle Peter requires that their conduct be becoming of God’s holiness. In instructing this of his readers, he directly applies a whole host of Tanach passages that detail not only Israel’s calling, but also Israel’s restoration (Deuteronomy 7:6; 10:15; Exodus 19:6; Isaiah 61:6; 43:21; Deuteronomy 4:20; 14:2; Hosea 2:23).

TEXTS OF TENSION

Genesis 45:1-10
Joseph Reveals Himself to His Brothers
Many Two-House advocates believe that the revealing of scattered Israel/Ephraim will take place in a similar way that Joseph in Egypt revealed himself to his brothers. If this is something to be considered, are there any serious points that may need to be learned from the Joseph story that are being presently overlooked?

Genesis 49:9-10
“The Scepter Will Not Depart from Judah”
What does the Patriarch Jacob mean in claiming that the scepter of leadership will not depart from Judah? Was it to only be true until the Messiah arrived, or does it still continue in some way? What implications are there for a restored Israel having a Jewish leadership, or at least some kind of Jewish lead in its Torah halachah?

Deuteronomy 4:1-2; 12:32
“As It is Written...”
Many Two-House advocates today believe that it is inappropriate to consider the Rabbinical tradition in our application of the Torah. They insist that the Pentateuch teaches that only the Written Torah, and not any of the Oral Torah, is to be consulted. Is this really what the Torah says? How is the command not to add to God’s instruction be counterbalanced with assertions made later in the same book?

Matthew 10:5-6; 15:21-28; Mark 7:24-30
“Only to the Lost Sheep of the House of Israel”
Various Two-House advocates have claimed that the salvation available in Yeshua is only available for physical Israelites. Is this true from an honest reading of the Gospels? How does Yeshua’s interaction with the Canaanite/Syrophoencian woman show this to be a gross overstatement—and how the Messiah’s salvation is intended for all?

Matthew 23:2-3
Who Sits in the Seat of Moses?
Did Yeshua the Messiah intend for His followers to follow the halachic lead of the Pharisees, and by extension, observe many of the mainline customs of Judaism today? Or, did Yeshua only intend for His followers to follow the Written Torah, without any outside tradition to ever consult or consider? What is the controversy regarding the so-called Hebrew Gospel of Matthew, that has become so affluent and influential in various Two-House quarters in recent days?

Luke 15:11-32
“My Son Returns Home”
Many Two-House advocates believe that Yeshua’s parable of the prodigal son speaks exclusively about the return of scattered Israel/Ephraim back home, with a jealous brother Judah. Is this really what the parable of the prodigal son speaks about? How important is it to examine, in closer detail, what the parable of the prodigal son communicates to people of faith desiring reconciliation with God? What principles can be derived from this in approaching the prophesied restoration of Israel?

Romans 3:1-2
Who Has the Oracles of God?
What does the Apostle Paul mean when he asserts that the Jewish people have been entrusted with the “oracles” of God? What are the oracles of God, specifically? It is just the Written Torah, or also oral explanations of how the Torah is to be followed? What does it mean to show the Jewish people and the Jewish Synagogue proper respect, in recognizing that these “oracles” have been preserved by them?

Romans 3:9-18
All Are Subject to Sin
Are the Jewish people so special to God that He will never condemn any of them on Judgment Day? Why are the Apostle Paul’s words about all human beings being subject to sin, so widely ignored in today’s Messianic movement? Why do we not take seriously not only his conclusions, but the considerable amount of Tanach support he provides for it?

Galatians 3:28
Biblical Equality and Today’s Messianic Movement*
How significant and subversive was the Apostle Paul’s claim that all people—regardless of ethnicity, social status, or gender—are equal, for a First Century society? Is it possible that in the quest for many non-Jewish Messianic Believers, to be recognized as the equals of Jewish Believers, that something has been missing?

Colossians 3:11
The Renewal That Knows No Boundaries
How often do we overlook how broad-sweeping the power of the gospel is in changing people? In the Apostle Paul’s letter to the Colossians, how did the various groups mentioned all regard the other as inferior? How are these prejudices not only to be removed in Messiah, but how are we to function as redeemed people in Him?

1 Timothy 1:3-7
A Warning About Genealogies and Torah Abuse
What is the specific warning by Paul to Timothy in not being concerned about genealogies? Does this have any application today, with various Two-House teachers trying to trace the paths of the “Lost Tribes,” adhering to various pseudo-histories? How do people easily get off of the mark of the Scriptures themselves?

Zechariah 4; Revelation 11:1-12
Who Are the Two Witnesses?
It is commonly asserted among some Two-House advocates that the two witnesses of the Book of Revelation are actually the Two Houses of Israel, and not two specific people. Is this a fair assumption to make, or is this an overstatement that is made? How must the evidence, including a wide array of interpretations for Revelation, be considered?

Moving Forward With the Required Refinement

After looking through these eighty-one different references, it is probably safe for me to say that you may be overwhelmed with information. Some of you, who have believed in some form of the Two-House teaching, may have never seen all, or at least most, of the relevant Biblical passages laid out and classified like this before. Likewise, some of you who may have been critical of the Two-House teaching, perhaps even claiming that it is non-Biblical, have now seen some Biblical passages that you will have to engage with on some level and can no longer ignore. More than anything else, those of us who believe in the basic message of the Two Houses of Israel coming together have some major work ahead of us.

Because of the antics and sensationalism that we witnessed in the 2000s, more than a few people in Messianic Judaism and the One Law sub-movement would just prefer to stay away from any and/or all of the information that relates to the Two-House teaching. While I share some of their pessimism, I think that any honest reading of the Holy Scriptures makes completely ignoring the subject to be unreasonable. We very much have to read each of these passages in much closer detail, recognizing that the restoration of all Israel goes beyond the salvation of the Jewish people and a Jewish return to the Holy Land. While these are two very important things, and I by all means rejoice over them, more is to be anticipated.

A return of people descended from the Northern Kingdom of Israel/Ephraim is spoken of in the Bible. Yet it may very well turn out, that in the end, a person like me in the flesh is a complete and total Gentile with no physical connection to the Patriarchs of Israel. Even if that is true, God’s Word will still take its course and prophecy will be fulfilled. And via my faith in Israel’s Messiah, I am still very much an equal part of Israel like anyone physically descended from the Patriarchs! Other people get to be involved in Israel’s restoration outside that of Judah and Ephraim.

There is a strong need to move away from the wishes of those who would prefer to make the Two-House teaching more simplistic for people to grasp—as though it can be explained on the back of a business card—and for that matter any impetus to make any aspect of Messianic theology more simplistic. On the contrary, the time has come for the Two-House teaching to become more Biblical, and for our overall theology to become more multi-faceted and engaged. The Two-House teaching is desperately overdue for a revamp in the 2010s, and in putting some of the things advocates propose to the touchstone of the Scriptures. The emphasis needs to return to the Biblical text itself, veering away from the extremes, and a season is coming where we need to be more self-critical than we have ever been before.

In submitting to this refining process, we will see an appropriate Biblical Two-House teaching emerge to properly counter the extremism of the populist Two-House teaching. This will be something that is very streamlined, and we may find that some of us may have to tone down a Two-House emphasis that we have made from various Biblical passages where it is simply not to be found. Likewise, we definitely have a need to play up the missional aspects of what Israel is required by God to be, and how Israel is to be a blessing to the entire world. Any and all speculation about where this tribe or that tribe went needs to be stopped, because the Apostles themselves, while applying prophecies of Israel’s restoration to the salvation of the nations (i.e., Romans 9:25-28; 1 Peter 2:9-10), never labeled any non-Jew as being of “Tribe XYZ.” And, should critics to a Biblical Two-House teaching arise, when criticized we will simply take the above list and politely ask them to provide their own interpretations of the same passages. They are certainly free to disagree, but they are not free to disagree and then ignore the relevant verses.

For the future, to dispel the idea that the restoration of all Israel is exclusively about Judah and Ephraim coming together, what we need to focus upon more is all Believers being a part of the community of Israel (Galatians 6:16; Ephesians 2:11-13; 3:6). This is an assembly of faithful which is destined for its members to play a role in the restoration of God’s Kingdom on Earth. What we call the reunion of the Two Houses of Israel, happens to be a massively overlooked part of that restoration, but it does include more people than just Judah or Ephraim.

This list of Biblical passages that I have compiled does need to be something that we begin to pay attention to. It is high time that we look at them in greater detail, and consider what other people—trusted scholars, Rabbis, and theologians—have said about them. Would you not like to know what people in today’s Synagogue or Church think about these parts of the Bible? I know I do. We might find people agreeing with us, and people disagreeing with us. While ideally there should be a complete Messianic commentary written on every book of the Bible, and special attention given within those commentaries to these passages, the time and effort required to accomplish may take too long considering how expedient it is to see the Two-House teaching refined. While writing commentaries should by no means go by the wayside, most of the above passages will instead need to be addressed in the form of exegetical papers that can be included in future commentaries.

I believe that if we look at all of the references compiled, it will be very difficult for people to just casually discount any Two-House teaching as being “non-Biblical.” Sure, there have been antics and sensationalism and some bad things that have become associated with the Two-House sub-movement. I have steadily spoke against these things.[9] At the same time, though, each of us has to deal with the Biblical text. We each have a serious responsibility to provide our own interpretations, thoughts, and opinions for what the Bible says about this subject matter—and how the restoration of Israel is to come about.

If we consider the fact that each one of the references above represents a paper to be written, with the average length being 10-15 pages (and being able to be integrated into future commentaries), we really do have a long way to go. We will by no means have all of the answers tomorrow, and it could actually take ten years or more for each of these passages to be carefully examined. More passages are likely to be added to the list over time. I would respectfully ask critics of the Two-House teaching to give us some time and space to accomplish the necessary work—not only in refining what this phenomenon is, Biblically, but in being able to implement our conclusions in teaching and instructing people.

Ironically, for a Bible teacher like myself, whose view of the Two-House teaching is different in many places than Two-House populists who make it the very center of their spiritual identity—I may actually find myself writing much, much more about this issue than them. For someone who is actually more concerned about us properly understanding the Apostle Paul and the Torah, the Messiahship of Yeshua, and the reliability of the Scriptures, I could actually—because I am teaching on the Scriptures—address the Two-House teaching in much greater detail and breadth, than those who have entire ministries focused around this one single issue. This is something interesting to contemplate! Let the work begin...

J.K. McKee (B.A., University of Oklahoma; M.A., Asbury Theological Seminary) is the editor of TNN Online (www.tnnonline.net) and is a Messianic apologist. He is author of several books, including: The New Testament Validates Torah, Torah In the Balance, Volume I, and When Will the Messiah Return?. He has also written many articles on the Two Houses of Israel and Biblical theology, and is presently focusing on Messianic commentaries on various books of the Bible.

NOTES

The Two Houses of Israel: Biblical Passages That Deserve Our Attention (PDF)

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