(Ruach HaKodesh, Session 4b)

 

This session of the Ruach HaKodesh series is a survey of the Holy Spirit in the Tanakh. In part one we looked at creation and the great outpouring in Numbers 11. In this episode, part two, we will focus on the Spirit of God in the lives of Saul and David. We will also take a brief look at how the giving of the Torah at Mount Sinai sets the prophetic expectation for the future work of the Spirit.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Saul’s Encounters with the Spirit (1 Samuel 10-19)

We read in 1 Samuel 9-10 the story behind Saul’s anointing as king of Israel. When Samuel anoints Saul, he predicts three events that will take place as soon as Saul leaves. Among those events, Samuel says,

“After that you shall come to Gibeath-elohim, where there is a garrison of the Philistines. And there, as soon as you come to the city, you will meet a group of prophets coming down from the high place with harp, tambourine, flute, and lyre before them, prophesying. Then the Spirit of the LORD will rush upon you, and you will prophesy with them and be turned into another man.” (1 Samuel 10:5–6)

Later we read:

When he turned his back to leave Samuel, God gave him another heart. And all these signs came to pass that day. When they came to Gibeah, behold, a group of prophets met him, and the Spirit of God rushed upon him, and he prophesied among them. And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, “What has come over the son of Kish? Is Saul also among the prophets?” And a man of the place answered, “And who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?” When he had finished prophesying, he came to the high place. (1 Samuel 10:9–13)

There are a few items of interest in this passage. First of all, note the connection between anointing and the Spirit. This is a theme that we will see repeated. Secondly, note that the effect of the Spirit was to give Saul “another heart” and to transform him “into another man.” A true encounter with God’s Spirit is supposed to change us. God was equipping Saul for the role to which He had called him.

Saul the Prophet

A few questions arise from this passage. To start with, what does it mean that they were prophesying? What did that look like? (We had the same question last time about the 70 elders.) Here is Keil and Delitzsch on our text:

By the prophesying of these prophets we are to understand an ecstatic utterance of religious feelings to the praise of God, as in the case of the seventy elders in the time of Moses (Num. 11:25). Whether it took the form of a song or of an enthusiastic discourse, cannot be determined; in any case it was connected with a very energetic action indicative of the highest state of mental excitement.[1]C. F. Keil and Delitzsch F., Commentary on the Old Testament (10 vols.; Peabody: Hendrickson Publishers, 1996), n.p. jQuery("#footnote_plugin_tooltip_2372_1").tooltip({ tip: "#footnote_plugin_tooltip_text_2372_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

Another question, which is related to the first: Why did they have musical instruments? What does music have to do with prophecy? Well, it seems “singing” and “composing music/poetry” is within the semantic range of “prophecy” in Scripture. We see other instances of prophecy connected with music in Scripture, such as 2Kings 3:15; Ezekiel 33:32; 1Chron 25:1-3. This particular band of prophets, it seems,

(Ruach HaKodesh, Session 4a)

 

This session of the Ruach HaKodesh series begins our survey of the Holy Spirit in the Scriptures. In this episode, we will look at the meaning and usage of the term “ruach” in the Tanakh. We will also examine the role of the Spirit in creation, as well as the prophetic overtones of the great outpouring in Numbers 11.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Introduction

In these next several sessions we will be looking at the Holy Spirit in the Scriptures. This session will focus on the Tanakh (Old Testament). After that we will look at the Spirit’s work in the life of Yeshua, primarily from the Gospels, and then we will look at the Holy Spirit in the book of Acts and beyond.

An initial question we need to ask is: Why study the Tanakh to learn about the Holy Spirit? There are some who contend that the work of the Spirit in the Old Testament was completely different, and that it is the New Testament alone that should inform our understanding of the Spirit’s work in the lives of believers today. As we go through this study I hope to demonstrate why I disagree with that position. But for now, I believe this is one area where a Messianic approach can offer a unique contribution to this topic. We believe that all of God’s Word, from Genesis to Revelation, applies to us today. In that view, the Tanakh has great value for us in understanding this topic.

 

Meaning of “Spirit”

The primary Hebrew word for “spirit” is ruach. The corresponding Greek term is pneuma. Both terms can mean wind, breath, or spirit. The essential idea behind ruach is “moving air”. It’s primary concept is breath or wind. From this concrete conception arose the abstract idea of life-force or inner being. It is used of the breath or spirit within people, as well as God’s breath or Spirit.

The most noticeable difference between sentient beings and dead things, between the living and the dead, is in the breath. Whatever lives breathes; whatever is dead does not breathe. . . . In most languages breath and spirit are designated by the same term. The life-giving breath cannot be of earthly origin, for nothing is found whence it may be taken. It is derived from the supernatural world, from God.[1]Joseph Jacobs and Ludwig Blau, “Holy Spirit” in Jewish Encyclopedia (1906), VI:447. jQuery("#footnote_plugin_tooltip_9800_1").tooltip({ tip: "#footnote_plugin_tooltip_text_9800_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

Recall that God breathed into Adam the “breath of life” (nishmat chaiyim). That’s what made Adam a “living being” (nefesh chayah). There is a sense in which every person has God’s breath in them, because our breath comes from God and belongs to Him.

“The Spirit of God has made me, and the breath of the Almighty gives me life.” (Job 33:4)

But there is also a sense in which God’s Ruach is special, and reserved for specially-chosen individuals. This special Spirit of God came to be called “Holy Spirit” (Ruach Hakodesh), or Spirit of God (Ruach Elohim), or Spirit of the LORD (Ruach YHVH) to distinguish it from the general God-given life-breath within all living creatures.

 

“Holy” Spirit

Ruach Hakodesh literally means “The Spirit of Holiness” or “Spirit of the Holy.” This can convey several nuances:

* Using kodesh (noun) as an adjective; hence “Holy Spirit”, the Spirit that is set apart from all other spirits.

(Ruach HaKodesh, Session 3b)

 

This session of the Ruach HaKodesh series gives a brief survey of the history of ideas in Judaism regarding the Holy Spirit. In part one we looked primarily at the Second Temple Era. This episode, part 2, explores rabbinic literature, the Medieval era, and the Chasidic movement. We will see some attitudes of the rabbis toward the Holy Spirit, as well as some fascinating parallels between Chasidic Judaism and Charismatic Christianity.

The following is a condensed version of the audio teaching, including the text of sources cited. You can also subscribe to this podcast here.

 

Rabbinic Judaism

The main rabbinic works include:

* Mishnah (ca. 200 CE)

* Tosefta (ca. 300)

* Jerusalem Talmud (ca. 425)

* Babylonian Talmud (ca. 525)

* Various midrashic works

Rabbinic literature is different from previous literature in that Judaism considers rabbinic literature to be authoritative. The Mishna and the Babylonian Talmud have carried most of the weight of authority. Rabbinic Literature is not monolithic or systematic. It is varied, immense, and often self-contradictory.

One of the difficulties involved with studying rabbinic writings is the immense volume of literature involved. We won’t even scratch the surface in this brief session. We are going to focus on two main uses of Ruach Hakodesh in rabbinic literature:

* Power of prophecy

* Personification of God and His Word[1]Julie Hilton Danan, “The Divine Voice in Scripture: Ruah ha-Kodesh in Rabbinic Literature” (PhD Diss. University of Texas at Austin, ...continue jQuery("#footnote_plugin_tooltip_7552_1").tooltip({ tip: "#footnote_plugin_tooltip_text_7552_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

 

Power of Prophecy

As before, rabbinic literature often equates the Holy Spirit and the spirit of prophecy:

In rabbinic thought [the Holy Spirit] is the spirit of prophecy which comes from God, a divine inspiration giving man an insight into the future and into the will of God. Traditionally the Pentateuch was given directly by God to Moses, but the other canonical writings were all produced under the inspiration of Ru’ah ha-Kodesh.[2]Unterman and Horwitz, “Ru’ah Ha-Kodesh” in EJ, 364-365. jQuery("#footnote_plugin_tooltip_7552_2").tooltip({ tip: "#footnote_plugin_tooltip_text_7552_2", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

So, for example, King David composed his psalms under inspiration of the Holy Spirit (b.Brachot 4b; cf. Mark 12:36). Indeed, all the Scriptures were written by inspiration of the Holy Spirit (b.Megillah 7a; cf. 2Tim 3:16).

Now, a logical extension of all this is to affirm that such prophecy has ceased (since the canon is closed). Hence we see that doctrine of the cessation of prophecy come up again:

After the later prophets Haggai, Zechariah, and Malachi had died, the Holy Spirit departed from Israel, but they still availed themselves of the Bath Kol.

(b.Yoma 9b; cf. b.Sotah 48b)

In five things the first Sanctuary differed from the second: in the ark, the ark-cover, the Cherubim, the fire, the Shechinah, the Holy Spirit [of Prophecy], and the Urim-we-Thummim [the Oracle Plate].

(b.Yoma 21b)

When the Temple was destroyed and Israel went into exile, the Holy Spirit returned to heaven; this is indicated in Eccl. xii.

(Ruach HaKodesh, Session 3a)

 

This session of the Ruach HaKodesh series looks at the history of ideas in Judaism regarding the Holy Spirit. This episode, part 1, focuses on the Second Temple Era up to the early Rabbinic era. Our goal will be to trace some patterns of thinking regarding the Holy Spirit, with a special focus on how the Jewish people around the time of Yeshua and the apostles understood the subject.

The following is a condensed version of the audio teaching, including the text of sources cited. You can also subscribe to this podcast here.

 

Introduction and Overview

Our focus in this study will be on four main eras in history:

* Second-Temple Judaism (ca. 300 BCE to 200 CE)

* Rabbinic Judaism (ca. 200 CE to 1000 CE)

* Medieval Era (ca. 500-1500)

* The Chasidic Movement (ca. 1700 to present)

These are not cut-and-dried eras as much as they are movements. Or, more precisely, these (at least the first two) indicate eras of literature that we will examine.

This study is a little more difficult than our study of the Holy Spirit in Christianity. This is because Judaism largely avoided any sort of systematic theology, particularly on the Holy Spirit. While Christianity sought to systematize beliefs, Judaism sought to systematize practices. As a result, there is no single, monolithic answer to some of the questions we are asking.

Just like in our survey of Christianity, we are going to encounter views that we disagree with. These extrabiblical sources are not our source of truth; only the Bible is. While we need to be clear about the differences, hopefully we will also find some insights that are valuable. All this is background material; in session 4 we will finally dive in to what the Bible says about the Holy Spirit.

 

Second-Temple Judaism

For our purposes, we are going to be looking at writings that date primarily between 300 BCE and 200 CE (even though the Temple was destroyed in 70 CE). It is this era of Jewish literature that gives us the best insight into the background behind the Apostolic Scriptures. This literature is what gives us a glimpse into what Judaism was like at the time of Yeshua. What did they believe? What was their worldview?

We can divide the literature from this era into three categories:

* Apocrypha/Pseudepigrapha

* Dead Sea Scrolls (Qumran texts)

* Philo and Josephus

Technically we could add the Apostolic Scriptures (New Testament) to this list, since it is a compilation of Jewish writings from the period under discussion. But we will save that for later in this series when we examine the Holy Spirit in Scripture.

In going through extrabiblical literature, we are by no means trying to give weight to it. Keep in mind, we are trying to answer this question: What did the Jewish people at the time of Yeshua think about the Holy Spirit? For the most part, the Apostolic Scriptures assume that we already know what the Holy Spirit means. Judaism already had an understanding, and that formed the basis for the apostles’ understanding.

One observation we can make right off the bat is that in Judaism the Holy Spirit is usually synonymous with the Spirit of Prophecy. When these writings talk about the Spirit of God, they are often talking about prophetic inspiration.

The visible results of the activity of the Holy Spirit, according to the Jewish conception, are the books of the Bible, all of which have been composed under its inspiration. All the Prophets spoke “in the Holy Spirit”; and the most characteristic sign of the presence of the Holy Spirit is the gift of prophecy, in the sense that the person upon whom it rests beholds the past and the future.

(Ruach HaKodesh, Session 2b)

 

This session of the Ruach HaKodesh series looks at the history of ideas in Christianity regarding the Holy Spirit. In part 1 we looked at the early church up to the Reformation. This episode, part 2, will complete our historical survey from the Reformation up to the present day. Particular attention will be given to John Wesley, Methodism, the Holiness Movement, and revivalism, all of which paved the way for the three waves of modern charismatic Christianity.

The following is a condensed version of the audio teaching. You can also subscribe to this podcast here.

 

Spiritualism and Pietism

After the initial Protestant Reformation, the resulting churches slowly lost some of their original vitality and began to get caught up in cold dogmatism. Two movements arose in reaction to Protestant dogmatism:

* Spiritualism (not to be confused with “Spiritism”): sought inner renewal by leaving the church

* Pietism: sought inner renewal within the confines of the church

Examples of Spiritualists include Jakob Boehme (1575-1624), George Fox (1624-1691) who founded the Quaker movement, and Emanuel Swedenborg (1688-1772). While extremely varied, their views represent an extreme sort of Protestant mysticism. The subjective experience of Holy Spirit took the place of the objective Scriptures to one extent or another. These groups ended up rejecting mainstream Christian doctrines, and as a result remained on the fringe of Christianity.

In contrast to Spiritualism, Pietism sought inner renewal within the established church. Their goal was to help bring the pendulum swing back towards the importance of the individual, without jettisoning conventional theology or church structure. People like Philip Jakob Spener (1635-1705), August Hermann Francke, and F. A. Lampe, insisted that believers are supposed to be different than the surrounding society, an “uncomfortable challenge for a comfortable church.”[1]Justo Gonzalez, The Story of Christianity, Vol 2: The Reformation to the Present Day (New York: Harper Collins, 2010), 261. jQuery("#footnote_plugin_tooltip_5143_1").tooltip({ tip: "#footnote_plugin_tooltip_text_5143_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

Another group, related to the Pietists, was the Moravians, who took refuge under the protection of Count Nikolaus Ludwig von Zinzendorf (Spener’s godson). Both the Pietists and the Moravians played a lead role in the birth of Protestant missions. But their greatest impact came via an individual who was greatly influenced by them, and who would shape the course of evangelical Christianity as we know it today: John Wesley.

 

John Wesley

John Wesley lived from 1703 to 1791. He was ordained as an Anglican priest, in 1735/36, but felt he lacked something spiritually. He was heavily influenced by the Moravians, who impressed on him the importance of having a personal salvation experience.

Finally, on May 24, 1738, Wesley had the life-changing experience he sought:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.

(Ruach HaKodesh, Session 2a)

 

This session of the Ruach HaKodesh series looks at the history of ideas in Christianity regarding the Holy Spirit. This episode, part 1, focuses on the early church up to the Reformation. We will see various approaches to the subject of the Holy Spirit, and how some of those movements affect us even today.

The following is a condensed version of the audio teaching. You can also subscribe to this podcast here.

 

Introduction: Why Study History

Look at Yeshua’s prayer in John 17:20-23:

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”

There is a stark contrast between this and the historical reality. Church historian K. S. Latourette writes:

Christianity early displayed one of the most striking features of its history, the contrast between the dream of complete unity, the unity of the kind of self-giving love seen in Christ, and division. No other religion has so high an ideal of an inclusive community of love. Yet, as we are to see again and again in the course of our story, no other religion has had as many divisions and as many bitter controversies between its adherents.[1]Kenneth Scott Latourette, A History of Christianity (Peabody, MA: Prince Press, 1953), p. 119. jQuery("#footnote_plugin_tooltip_4064_1").tooltip({ tip: "#footnote_plugin_tooltip_text_4064_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

History is important. Understanding the past helps us to better understand the present, and gives us a clearer glimpse into the future. This is true when it comes to our understanding of the Holy Spirit as well. The better that we can grasp the past, the better we will be able to understand some of the modern controversies over the Spirit, and our place within those controversies.

There are five eras of history that we are going to look at:

* Patristic era: Church fathers, heretics, and monks

* Medieval period: Catholics and mystics

* Reformation era: Reformers, Spiritualists and Pietists

* 18th and 19th Centuries: Wesleyanism and its offshoots

* The modern era: Pentecostal and Charismatic movements

 

The Patristic Era

For the first believers, the early followers of Yeshua, the Holy Spirit was of central importance. (We will talk more about this as we discuss the Spirit in the Apostolic Scriptures.) After the generation of the apostles, some changes came into the Kehillah:

* The overwhelming insurgence of Gentiles. There were still Jewish (and non-Jewish) believers who continued to follow Torah and walked in the example of the apostles. We have records of their existence up until the fourth century when they mysteriously vanish from history.[2]See Ray A. Pritz, Nazarene Jewish Christianity (Jerusalem: The Hebrew University Magnes Press, 1988). A more thorough treatment of early ...continue jQuery("#footnote_plugin_tooltip_4064_2").tooltip({ tip: "#footnote_plugin_tooltip_text_4064_2", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); But Gentiles quickly outnumbered and gradually displaced Jewish believers,

(Ruach HaKodesh, Session 1b)

 

This is the second half of our introduction on the Ruach HaKodesh series. In this session we look at some of the tools we use to approach the topic of the Holy Spirit, and some of the contributions that a Messianic Torah perspective can bring to this study. This session also offers an overview of the series and some of the questions we hope to answer. And finally, we conclude with a challenge to seek more of God in our lives.

The following is a condensed version of the audio teaching. You can also subscribe to this podcast here.

 

How We Approach the Topic of the Holy Spirit

In part one we left off discussing two charts that help orient our thinking about how we approach this topic, or any topic in general. In looking at these charts, we see two broad approaches to the Holy Spirit:

* The Holy Spirit is something we have by default as believers

* The Holy Spirit is something we must seek as believers

There is a sense in which both are true. If we emphasize one at the expense of the other, we can run into problems. For example, if we ignore #2, we might conclude that there is nothing more for us spiritually, that there is no room to grow. On the other hand, ignoring #1 is problematic for reasons we will explore later in this series.

I believe there is more to the Holy Spirit than what we currently have; none of us are living to our maximum potential. We need to seek more of Him in our lives. I believe that the Holy Spirit is something we can experience. And I believe that our experience to date is less than what it could be.

But on the other hand, experience is not the ultimate test of truth. The Apostles were constantly quoting the Bible (the Tanakh) to validate or prove their experience with Yeshua. They didn’t see their experiences as the ultimate authority or test of truth. God’s Word is the ultimate authority. People have all kinds of experiences, but if those experiences don’t line up with God’s Word, they prove nothing.

 

Our Contributions to this Topic as Messianic Believers

As Messianic believers, our study of this topic is going to have some differences from a conventional Christian perspective. The following are some of the contributions we can make to this subject:

* Using the Tanakh (Old Testament) to inform our theology

* Appreciating the contributions of Judaism

* Recovering a Hebraic mentality

* Understanding the Gospels and Acts in their First-century Jewish context

* The ongoing validity of Torah

* A Messianic eschatology, particularly believing in a literal millennial Kingdom and the restoration of Israel

The following are some terms that we will be using in this series:

* Ruach = Spirit; Ruach Hakodesh = Holy Spirit

* Tanakh = “Old Testamet”

* Apostolic Scriptures = “New Testament”

* Kehillah = congregation, “church“, Body of Messiah

 

Overview of the Series

A table of contents for the series is available here. After going through some background information, we will do a whirlwind survey of the Holy Spirit in the Scriptures, followed by a more detailed look at the gifts of the Spirit. Finally, we will take a look at some theological implications and practical applications of this topic.

This study will incorporate various sources and offer quotes and references. Obviously,

(Ruach HaKodesh, Session 1a)

 

This is the start of an in-depth series on Ruach HaKodesh, the Holy Spirit. In this session we will try to answer why this is an important topic, and look at some of the limitations in studying the Holy Spirit. We will also identify some vital background information and useful tools to help us understand this topic.

The following is a condensed version of the audio teaching. You can also subscribe to this podcast here.

 

Intro

The Bible starts out with these verses:

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. (Genesis 1:1-2)

Right from the beginning we see God’s Spirit, God’s presence, involved in the created world and participating in the creation of that world. It is that same presence that, through Messiah, gives us life and makes us into “new creations”.

Anchor Bible Dictionary defines the Holy Spirit as “the manifestation of divine presence and power.”[1]F. N. Horn, “Holy Spirit” in Anchor Bible Dictionary (New York: Doubleday, 1992), 3:260. jQuery("#footnote_plugin_tooltip_7515_1").tooltip({ tip: "#footnote_plugin_tooltip_text_7515_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); The Holy Spirit is more than just God’s presence; it is God’s presence in us.

 

Why This Is an Important Topic

I believe there are two reasons why we need to study this topic:

* It is an important topic

* It is a misunderstood topic

I believe this is a very important topic. It is central to our faith. Paul says,

“But I say, walk by the Spirit, and you will not gratify the desires of the flesh.” (Gal 5:16)

“Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.” (Rom 8:8-9)

We need the Holy Spirit. We need God’s presence in our lives. We need His presence in our communities.

Yet it is also a very misunderstood topic, and sadly there is a lot of confusion out there. The Holy Spirit ought to be one of the greatest sources of unity amongst believers. Paul says, “Endeavor to maintain the unity of the Spirit in the bond of peace.” After all, “there is one body and one Spirit…” (Eph 4:3-4). But instead, the Spirit has become a huge source of disunity amongst believers. There is something grossly wrong with that.

In 1949, A W Tozer wrote: “Right now we are in an age of religious complexity.”[2]A. W. Tozer, The Pursuit of God (Camp Hill, PA: Christian Publications), p. 17. jQuery("#footnote_plugin_tooltip_7515_2").tooltip({ tip: "#footnote_plugin_tooltip_text_7515_2", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); I think that is even more true today. Believers argue over the person of the Holy Spirit, the gifts of the Spirit, how the Spirit is manifested, how to be filled with the Spirit, and what it looks like to live a Spirit-filled life. In fact, there are many conceptions of the Holy Spirit and what it means to be spiritual that are unbiblical. There are many counterfeits out there.

We need God’s Spirit. Most believers would be able to agree with that statement. But it begs another question: What does that look like? That’s where the agreement breaks down. It is tragic to see how that which was meant to be a powerful source of unity for us has become, in many cases, a source of disunity.

I am excited to introduce to you a new podcast series we will be posting called Ruach Hakodesh. This series is an in-depth study on the Holy Spirit from a Messianic Torah perspective. Each audio session was recorded live at Beit Tzur Messianic Fellowship in Regina, Saskatchewan.

This series arose from the burden that we as a movement desperately need the Holy Spirit in our midst. We are nothing, and we can do nothing for God’s Kingdom, without His Spirit filling and empowering us. Yet sadly the topic of the Holy Spirit has been a matter of confusion and division among believers. It is also a topic that has received little in-depth attention in our movement. Our goal is to sort through some of the different understandings and presuppositions that we have, and see what the Bible actually says. We also seek to understand how our Messianic Torah theology should inform our understanding of this vital subject.

This series covers some of the history of interpretation in both Christianity and Judaism regarding the person and work of the Holy Spirit. We go deep into understanding the gifts of the Spirit and how they are to function in our communities of faith. We also look forward to the prophetic expectation of the Spirit’s work in the future.

The following is a table of contents for this series. This outline will be updated with links to the audio sessions as they become available. You can also subscribe to this podcast here.

PART I: Introduction and Background

Session 1: Introduction:

a) Part 1

b) Part 2

Session 2: The Holy Spirit in Christianity

a) Early Church to Reformation

b) Reformation to Present

Session 3: The Holy Spirit in Judaism

a) Second Temple Era

b) Rabbis and Chasidism

PART II: The Holy Spirit in Scripture

Session 4: The Holy Spirit in the Tanakh

a) In the Beginning

b) The Spirit of Kings

c) Back to the Future

Session 5: The Messianic Spirit

Session 6: The Great Outpouring

Session 7: The Spirit in the Kehillah

PART III: Gifts of the Spirit

Session 8: Gifts of the Spirit – Overview

Session 9: Excursus – Mysticism and Ecstasy

Session 10: Gifts of the Spirit in Paul’s Writings

Session 11: The Gift of Tongues

Session 12: The Gift of Prophecy

Session 13: The Gift of Healing

PART IV: Walking in the Spirit

Session 14: Theology – Who is the Holy Spirit

Session 15: Filled with the Spirit

Session 16: Flesh vs. Spirit

Session 17: Power vs. Sensationalism

Session 18: Spiritual Warfare

Session 19: Living by the Spirit

Session 20: Revival