Addressing the Theological and Spiritual Issues of the Broad Messianic Movement
Proponents of the Two-House teaching commonly claim that the “fullness of the Gentiles/nations” in Romans 11:25, is the same as that prophesied by Jacob in Genesis 48:19. Is there any merit to the “fullness of the Gentiles/nations” being those of the Lost Tribes of Ephraim?
J.K. McKee of Messianic Apologetics reviews what the New Covenant actually is from the Holy Scriptures, addressing: Jeremiah 31:31-34; Ezekiel 36:25-27; Romans 11:26-27. Part 1 of 3.
J.K. McKee of Messianic Apologetics reviews Romans 11:6, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 10:4, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 8:2 & 3, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 7:4, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 6:14, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 4:5, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
J.K. McKee of Messianic Apologetics reviews Romans 3:20, 28, and whether or not it lends support to the idea that the Torah or Law of Moses has been abolished for the post-resurrection era.
The discussion of the Apostle Paul in Romans 14, has been traditionally viewed from the perspective that he considers matters of the seventh-day Sabbath and kosher dietary laws, to be one entirely of opinion for Messiah followers. If a person keeps Shabbat or eats kosher, that is fine—but if a person does not keep Shabbat or does not eat kosher, that is fine as well.
Some controversial circumstances arose among the Roman Believers, involving sacred days and eating. But are these sacred days and eating, actually the appointed times and dietary laws? Or, might something else be in view? Is it possible to have a pro-Torah vantage point when approaching Romans 14?
