Kingdom Power in Context: A Review of The Restoration and the Gifts of the Spirit by Dr. David E. Jones

BFB160717 Jones - Restoration and Gifts of the SpiritA pendulum swing is taking place in the Hebrew Roots movement in America.  Many followers of Yeshua haMashiach (Jesus Christ) who have sought to embrace the Torah walk He modelled have moved beyond traditional Christianity.  In practical terms, that means they have left the organized church in its various denominations and moved into something that looks sort of Jewish (as in keeping Sabbath and observing the biblical Feasts), but retains faith in Yeshua as Messiah.  Now that this process has been going on for almost a generation, many are beginning to wonder if we might have left some very important things behind in the church.  Things like fellowship, unity, brotherly love, and the Holy Spirit.  This does not necessarily mean that Messianic and Hebrew Roots believers are ready to return to the church, but rather that we are beginning to realize the same thing about Christians as we have come to understand about Jews:  the things we hold in common are far more numerous and more important than the things which divide us.  Consequently, Hebraic believers are now reexamining once again what they believe, taking steps to mend broken bridges and restore precious things which we may have jettisoned too quickly in our zeal to put distance between ourselves and the traditions of man.

Hebraic believers with backgrounds in the Pentecostal or Charismatic branches of contemporary Christianity understand this question in regard to the Holy Spirit (Ruach HaQodesh).  At first glance, the Torah observant lifestyle does not seem compatible with what is generally believed to be the gifts and manifestations of the Spirit.  Yet a deeper study of the Person and purpose of the Spirit reveals something astounding:  living by Torah is impossible without Him.

This is the thrust of The Restoration and the Gifts of the Spirit, a new book by Dr. David E. Jones, Senior Pastor of Ruach Ministries International in Brandon, Florida.  The book grew out of conversations he held with Brad Scott of Wildbranch Ministry.  As Scott writes in his Foreword:

We believe that these gifts were ignored, tossed away, changed or otherwise corrupted just as the feasts and the sabbaths were. . . All of the gifts of the Spirit are from the beginning and all of them are a testimony and revelation of the end.

What follows is a thorough examination of the Holy Spirit from a Hebraic viewpoint.  Starting with Genesis 1 and moving forward through the Scriptures, Jones establishes two very important points.  The first is that the Holy Spirit is YHVH God, nothing less.  This may seem contrary to the common Jewish understanding of echad, or one, which for centuries has held that God is an indivisible entity – One and only One.  That is not necessarily the sense of the Shema, the watchword of Judaism and Hebraic faith, which states, “Hear, O Israel:  The Lord our God, the Lord is one!”  (Deuteronomy 6:4 NKJV)  Jones explains that echad in that verse and elsewhere in the Bible means, “’one’ as something that is unified as one, not necessarily only.”  In other words, “the One True God is in perfect unity as one.”  Therefore, He can express Himself in multiple ways and still be the same YHVH.
The second point is that the Holy Spirit has been active in the world and in human beings from the very beginning.  This is contrary to a common Christian understanding that the “outpouring” of the Holy Spirit did not happen until the events recorded in Acts 2 at the Feast of Pentecost following Yeshua’s ascension.  Jones cites several examples of people in the Tanakh (Old Testament) filled with the Holy Spirit and empowered to do the works of YHVH.  This brings us to the ministry of the Holy Spirit:

We see a common theme throughout all of Scripture in testifying concerning a “spirit-filled” man of YHVH.  This testimony is three fold, it consists of:  wisdom, knowledge and understanding.  Looking at many of the great people of faith, we can see these three things being shown in their lives.

In his examination of Scripture, Jones illustrates these three elements of wisdom, knowledge, and understanding evident in every move of the Spirit in both the Old and New Testaments.  He makes his most powerful argument in presenting the parallels between the giving of the Torah at Mount Sinai, and the outpouring of the Spirit at Pentecost.  What he reveals is the continuity of the Holy Spirit’s work in the people of YHVH, both before and after the coming of Messiah Yeshua.

This is perhaps the most powerful and greatest contribution of Jones’ work.  It is an understanding that neither traditional Christianity nor traditional Judaism could uncover in that both of them start with the perception that they are separate entities rather than two expressions of the same covenant-keeping YHVH.  It takes a Hebraic believer, with an appreciation of both the Christian and Jewish perspectives and an understanding of the Old and New Testaments, to grasp this essential truth.  Yet he does not stop there.  In the latter chapters, he investigates those controversial questions always present in discussions of the gifts of the Spirit.  How are we to account for and deal with such things as the gifts of prophecy and tongues?  What role do they and other gifts play in the life of a Hebraic follower of Yeshua?  What have we missed by avoiding them?  What do we gain by embracing them in the context YHVH intended all along?  Jones does well in addressing these questions.  The answers he provides may not be complete, but they are an essential component to this ongoing discussion of how the power of the Holy Spirit is to be evident in the lives of YHVH’s people.

The Restoration and the Gifts of the Spirit is a much-needed work on a component still lacking in Messianic/Hebrew Roots understanding of the Scripture.  It is also a powerful addition and enhancement of the Christian and Jewish treatments of the subject.  David Jones has done a great service to the believers of all traditions by his balanced and scholarly investigation of the Spirit of the Living God.

The Restoration and the Gifts of the Spirit is available through Ruach International Ministries, and on Amazon.com.


© Albert J. McCarn and The Barking Fox Blog, 2014-2016.  Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.

Dying in the Wilderness

In The Brazen Serpent, James Tissot illustrates one of the many ways the Lord God cared for our fathers even as they lived out their sentence of death in the wilderness.
In The Brazen Serpent, James Tissot illustrates one of the many ways the Lord God cared for our fathers even as they lived out their sentence of death in the wilderness.

There is this problem among the people of God:  the expectation that He will come along and fix everything that is wrong in the world in an instant.  I suppose that perspective comes from the hope that one day we get to live happily ever after in some kind of undefinable paradise where the biggest problem we have for all eternity is deciding what we would like to eat.  For time immemorial, Jews and Christians of all varieties have engaged in this hope, expecting that Messiah will make everything all better without us having to do much of anything.  Messiah will indeed make everything all better, but the belief that it requires little if any effort on our part, or that it will be a pleasant experience, is nothing more than wishful thinking.  Such is the warning to ancient Israel, both the Jewish and non-Jewish parts of the nation:

Woe to those who drag iniquity with the cords of falsehood, and sin as if with cart ropes; who say, “Let Him make speed, let Him hasten His work, that we may see it; and let the purpose of the Holy One of Israel draw near and come to pass, that we may know it!”  (Isaiah 5:18-19 NASB)

Alas, you who are longing for the day of the Lord, for what purpose will the day of the Lord be to you?  It will be darkness and not light; as when a man flees from a lion and a bear meets him, or goes home, leans his hand against the wall and a snake bites him.  Will not the day of the Lord be darkness instead of light, even gloom with no brightness in it?  (Amos 5:18-20 NASB)

The Apostle Paul issued the same warning to followers of Messiah Yeshua in his day, noting the direct linkage of those believers – both Jewish and non-Jewish – to the people of ancient Israel:

For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food; and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.  Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.  Now these things happened as examples for us, so that we would not crave evil things as they also craved.  (I Corinthians 10:1-6 NASB)

This is the same apostle who admonished his readers to work out their salvation with fear and trembling (Philippians 2:12-13).  The application of his words is not limited to the ancient Mediterranean world, but to followers of Messiah Yeshua (Jesus Christ) down through the ages to this very day.  It is important to understand that Paul is not advocating a gospel of works for salvation, but is instead issuing an exhortation for us to take responsibility for what YHVH has given us freely by virtue of faith in Him and His Messiah.  From the very beginning our Creator has intended this to be so.  Consider His first recorded words to our first ancestors:

God created man in His own image, in the image of God He created him; male and female He created them.  God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”  (Genesis 1:27-28 NASB)

To put it another way, we are intended to rule with God over the part of creation He has placed under our jurisdiction (Exodus 19:5-6; Revelation 5:9-10, 20:4-6; I Peter 2:9-10; II Timothy 2:11-12).  More importantly, we are to rule with God as His bride (Isaiah 62:4-5; Revelation 19:7-8). 

What does one call the bride of a king?  Is it not a queen?  The question, then, is this:  does the King of the Universe desire a queen who is fully capable of ruling in His Name and whom He trusts to do so, or is He content with a fat, lazy queen who screams at her servants if her food is not cooked to her definition of perfection?

If we think of our eternal destiny in these terms, we begin to see the necessity of trials and tribulations to make us ready for our Creator’s ultimate purposes.  As we mature in our relationship with Him we should grow ever more eager for the test rather than building ever more elaborate schemes to avoid it.  The eager ones who seek to please their Master will prevail, but those who seek to avoid pain most likely will succeed neither in avoiding pain, nor in prevailing over anything.

This is the subject Ken Rank addresses in his article, “Dying in the Wilderness”, recently published on United2Restore.  Be careful!  Ken makes some paradigm-shifting observations here.  Reading this may cause you to question everything you have been taught about the End Times.


Dying in the Wilderness

Ken Rank  
January 6, 2016 
Originally published on United 2 Restore

We are part of Israel; we are children of the Most High God.  He loves us, He will care for us, He will sustain us . . . and He will leave us in the wilderness with our spiritual baggage intact unless we learn how to get beyond the minutia that we allow to divide us.

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Fox Byte 5775 #46: Eikev (Because)

עֵקֶב

Since the first stage production of Of Mice and Men in 1937, the play has gripped audiences and readers for its deep and disturbing probe into human nature. It has also spawned innumerable parodies and references in popular culture that have diluted the power of the piece. (Photos: Lon Chaney Jr & Burgess Meredith in the film 'Of Mice and Men' in 1939, Chris O'Dowd & James Franco in 'Of Mice and Men' in 2014 on Broadway, from "Dogs, Bromance & James Franco: 12 Things Your English Teacher Didn’t Tell You About Of Mice and Men", by By Pete Croatto, April 12, 2014, Broadway.com)
John Steinbeck’s Of Mice and Men has gripped audiences with its disturbing probe of human nature since 1937.  (Photos: Lon Chaney Jr & Burgess Meredith in the 1939 film version; Chris O’Dowd & James Franco in the 2014 Broadway production, from “Dogs, Bromance & James Franco: 12 Things Your English Teacher Didn’t Tell You About Of Mice and Men”, by By Pete Croatto, April 12, 2014, Broadway.com)

What is this tendency of human minds to discard unpleasant things and cling to what is pleasant, nice, and amusing?  This can be useful in remembering loved ones who pass from this earth.  Whatever annoyances or difficulties they presented us in life fade from our memories, leaving only the glow of happy moments – of childhood kindnesses, of good smells and kind voices, of triumphant moments when a cooperative effort and patience brings victory over a harsh trial.  This is good, but in truth these happy things have no meaning if not set apart by the unhappy things.

This truth of life has its reflection in art.  Consider, for example, Of Mice and Men, a tragedy penned in 1937 by John Steinbeck to portray the pain of American society in the midst of the Great Depression.  It is the tale of George and Lennie, two migrant farm workers in California with a dream of owning a farm of their own one day.  From the opening of the play we see that Lennie labors under mental challenges that make him unable to care for himself.  He depends on George to keep him out of trouble and think for both of them.  All he knows is that he likes to pet nice, soft things with his fingers, and that one day when he and George have a place of their own, he can tend the rabbits they will raise.  Lennie is simple, kind, trusting, and hardworking, but he does not know his own strength.  The soft things he pets often end up dead.  At first it is a mouse, then a puppy, and finally a flirtatious woman who invites him to stroke her hair.  This last “bad thing” is something George cannot fix except by ensuring Lennie will never hurt anyone again.  The play ends as George tells Lennie one more time about the rabbits, and then takes his life.

The quintessential parody of Of Mice and Men appeared in the 1961 Looney Toons short, The Abominable Snow Rabbit". (Photo © Warner Bros. Entertainment, Inc., used by permission of the Chuck Jones Center for Creativity)
The quintessential parody of Steinbeck’s work appeared in the 1961 Looney Toons short, “The Abominable Snow Rabbit”. (Photo © Warner Bros. Entertainment, Inc., used by permission of the Chuck Jones Center for Creativity)

Steinbeck lived to see his sublime tragedy dismembered and parodied in superficial popular culture, beginning with animated cartoons.  As Of Mice and Men became an Oscar-nominated film in 1940, Warner Brothers gave birth to a new American icon, Bugs Bunny.  It did not take long before Lennie’s simpleminded fixation with furry rabbits became a standard feature in Looney Toons shorts, reaching a climax in 1961 with “The Abominable Snow Rabbit”.  In the cartoon Lennie becomes an Abominable Snowman in the Himalayas who encounters Bugs Bunny and Daffy Duck.  Mistaking Daffy for a rabbit, the snowman picks him up and utters these now-famous words:

Just what I always wanted.  My own little bunny rabbit.  I will name him George, and I will hug him and pet him and squeeze him and pat him and pet him and rub him and caress him.

With these lines, this absurd cartoon illustrates how distorted shadows supplant what is unpleasant and tragic, leaving only a form of the truth, but lacking its power.  Those who have no knowledge of Steinbeck’s story will laugh at the cartoon, but they remain ignorant of the full context, and are thus robbed of the life lessons Steinbeck sought to impart.  The same is true of those who take the Bible in sound bites rather than in its full context, including these words of Moses:

And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He swore to your fathers to give you.  (Deuteronomy 7:13 NASB)

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Fox Byte 5775 #45: Va’etchanan (And I Pleaded)

וָאֶתְחַנַּן

The Big Four at the Paris Peace Conference, 1919.  Left to right:  Vittorio Orlando (Italy), David Lloyd George (Great Britain), Georges Clemenceau (France), Woodrow Wilson (United States).
The “Big Four” Allied leaders at the Paris Peace Conference, 1919.

Left to right: Vittorio Orlando (Italy), David Lloyd George (Great Britain), Georges Clemenceau (France), Woodrow Wilson (United States).In a sense one might say that this present global system is Woodrow Wilson’s fault.  The Armistice that ended the hostilities of World War I on November 11, 1918, took shape after the German Empire embraced President Wilson’s Fourteen Points as the basis for negotiating peace with the Allies.  Wilson had presented the Fourteen Points in a speech to Congress at the beginning of 1918 as his proposal for ending the war and reshaping the world so that such a massive conflict could never happen again.  A better world might have been the outcome had his plan been adopted in its entirety, but, sadly, it was not to be.  Wilson personally led the American negotiating team to the Paris Peace Conference at Versailles in 1919, but during the lengthy proceedings he became gravely ill.  The other Allied leaders took advantage of his illness to turn the peace conference into a revenge conference.  Many of Wilson’s principles found their way into the Versailles Treaty and subsequent agreements, but not as he intended.  The fruit of Versailles was a vindictive dismemberment of the German, Austro-Hungarian, and Ottoman empires, along with a humiliating disarmament of Germany and assessment of a war reparations debt that the German nation finally finished paying 92 years later.  The Versailles Treaty did incorporate Wilson’s vision of a League of Nations, the predecessor to the United Nations, but the President’s own people rejected it.  When the US Senate refused to ratify the Treaty of Versailles, the United States turned away from an active role in managing the community of nations, thereby ensuring that the League of Nations would be nothing more than a hollow shell.

It is easy to summarize the Fourteen Points.  They call for open negotiations among nations, freedom of the seas, free trade, disarmament to the greatest extent possible, evacuation and restoration of territories occupied during the war; “autonomous development” (a fancy way of saying independence) of peoples under the rule of the world’s great empires, readjustment of borders to reflect lines of nationality, and establishment of the League of Nations to oversee this new international order.  The summary, however, does not convey the enormity of the tasks involved in implementing each point.  Consider just one point:  establishment of an independent Poland.  That single act required dismemberment of three empires; creation of a Polish government with power and resources to run the country; international recognition and assistance; and a host of other actions to ensure Poland’s unhindered reentry into the community of nations after nearly 120 years of foreign occupation.  It would be foolish to think that Wilson’s Fourteen Points were the only items under consideration in the Allies’ peace deliberations.  In truth, they were only the beginning of the process, not the end.

This should remind us of something in Scripture.  The analogy dawned immediately on President Georges Clemenceau of France.  On hearing of the Fourteen Points, he is reported to have said,

Quatorze?  Le bon Dieu n’a que dix.  (Fourteen?  The Good Lord only has ten.)

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Fox Byte 5775 #44: D’varim (Words)

דְּבָרִים

"The King and Queen inspecting the tarts", by Sir John Tenniel, Alice’s Adventures in Wonderland (1865).
The King and Queen inspecting the tarts”, by Sir John Tenniel, Alice’s Adventures in Wonderland (1865).

One wonders whether Lewis Carroll required chemical substances to help him create the absurd worlds of his literature.  Readers of Alice’s Adventures in Wonderland and audiences of the screen and stage adaptations thereof often conclude that the author – whose real name was Charles Dodgson – must have been on opium or some other sort of mind-altering substance fashionable in Victorian England.  If we are to believe the Lewis Carroll Society of North America and other authoritative sources, there is no truth in such allegations.  How, then, could a rational man come up with such outrageous fiction, creating characters and situations that defy logic and even sanity?  Most likely Carroll would have explained in the same way C.S. Lewis explained how he could create the diabolical correspondence of the demon Screwtape a generation later:

Some have paid me an undeserved compliment by supposing that my Letters were the ripe fruit of many years’ study in moral and ascetic theology.  They forgot that there is an equally reliable, though less creditable, way of learning how temptation works. “My heart”—I need no other’s—“showeth me the wickedness of the ungodly.”  (C.S. Lewis, 1961.  The Screwtape Letters with Screwtape Proposes a Toast.  New York:  MacMillan.)

What Professor Lewis tells us is that all humans have the capacity to imagine evil, and to act upon it once it is imagined.  Evil is abnormal; the opposite of good and right and true.  If our hearts are inclined toward evil, they are also inclined toward everything else that is contrary to good and right and true – things which are unsuitable, wrong, and illogical.  That is why Carroll can depict an absurd criminal trial with such success.  The King and Queen of Hearts sit as judges to determine the guilt or innocence of the Knave, who stands accused of having stolen the Queen’s tarts.  As judge, the King has trouble getting beyond his instructions to the jury to consider the verdict before any evidence has been given.  As witnesses, the Mad Hatter and the Knave say nothing of substance, and throughout the trial no one seems to care that the stolen tarts are there in the courtroom, presumably having been returned by the thief.  The trial ends with a mockery of due process of law as the Queen says, “Sentence first—verdict afterwards”, and then pronounces summary judgment on Alice:  “Off with her head!”

The sad thing about this trial is that it is not far removed from reality.  For much, perhaps most, of history unjust judges have made people’s lives miserable and shorter than they should be.  This is true even for judges among the people of God, which is why in promising to restore His nation of Israel, YHVH delivers this glowing promise:

“Then I will restore your judges as at the first, and your counselors as at the beginning; after that you will be called the city of righteousness, a faithful city.”  Zion will be redeemed with justice and her repentant ones with righteousness.  (Isaiah 1:26-27 NASB)

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