Holy Spirit... in Mark's Gospel?

blog#21

The Introduction of the term “Holy Spirit” (ruach hakodesh), in Mark’s Gospel 1:8, at first glance, appears to be non-Jewish phraseology. Some explanation is required for the Jewish perspective, in order to establish a proper Christian understanding of the Jewish view.

The Jewish religion is strictly monotheistic (One God), and does not promote a multiple persons god, as is common to Christian theology. Their creed of faith is somewhat defined in the word “shema” (hear). The Hebrew words then explain to Israel, that the Lord your God is One. The term for “one” is “ekhad,” and it is a cardinal number when counting. It does not in this verse, refer to a unity or collective noun. If we were counting in Hebrew to number one, we should say: ekhad (masculine form for the number one).

Christians identify the Father, Son, and Holy Spirit, as three separate god persons within a unity. Some define with the term Trinity, others use the word Triune. This method of explanation is generally given, in spite of the fact that various gospel verses plainly state, that the Father of Jesus is the Holy Ghost (Holy Spirit). A reading of Matthew 1:18, and Matthew 1:20, shows that the miraculous conception reported in that gospel, was caused by the Holy Spirit. This of course is not reference to God having sexual activity with a woman, rather a stress upon fatherhood via miraculous means, and identifying the One who caused the child to be.

Luke’s Gospel author identifies the Father of Jesus as the “Highest,” the “Holy Spirit,” and “God” (read Luke 1:31-35). Somehow, Christian theologians had developed a concept that the Holy Spirit is a separate god person than the Heavenly Father.

Truth is; the terminology “Holy Spirit” (Heb.= ruach hakodesh), was not unknown or unused by sages and Rabbis of Judaism. Educated Jews who are familiar with oral traditions, Talmud, and writings of the sages, run across the term Holy Spirit in various writings. Even in the Tanakh (Hebrew Bible), the term Holy Spirit occurs three times. Notice Isaiah 63:10, Isaiah 63:11, and Psalm 51:13 (Hebrew verse numbering). The Hebrew readings confirm that God is called the Holy Spirit (ruach hakodesh) in those verse locations.

The penitent Psalm of David (Psa. 51:13), says: “ruach kadshikha al tikach mimeni,” Don’t take Your Holy spirit from me. He was addressing God when he prayed this prayer of repentance requesting forgiveness.

But among Jewish leaders and teachers, the Holy Spirit was not known as a different entity then the Father in Heaven. Whereas, among Christians, belief exists that the Father and the Holy Spirit are separate entities, detractors could easily debate that two separate god persons are the father of a divine son. It might be argued in defense, that such logic is not faith based. But, it was we Christians who introduced the term “persons” to define God. Big Mistake! Persons usually always mean “people.” We admit that logic is not always faith, but bible based logic rests solidly on cumulative bible verses.

In John’s Gospel 4:24, Jesus properly identified his belief in God saying: God is a Spirit, and they who worship Him must worship Him in spirit and truth. He properly asserted that God is Spirit. Joshua used “wholeheartedly” in a similar verse, which reflects what Joshua told Israel in Joshua 24:14. “And now fear Hashem, and serve Him with wholeheartedness and truth.”

When using combinations of gospel verses as a basis for a belief system, we could come to recognize that the Father and the Holy Spirit are the same entity. If as in Judaism, they represent Divine names for the One God, then the terms Father, Son, and Holy Ghost, could be understood as more links by Christians, in a chain of revelation, of the One God with many names.

The Holy Spirit phraseology, when understood in Jewish context, is a referral to the actions and activities of the One God, who alone rules in the heavens and the earth. It is the Divine spirit emanating from God. Often in the Tanakh (Hebrew Bible), the term used is Spirit of the Lord, or Spirit of God. Jewish writers agree that the phrase “Holy Spirit” is more or less synonymous with God. Sometimes it signifies His sustaining and inspiring presence. It seems a shocker to some Jews, when they learn that the term Holy Spirit was used among prophets, sages, and kings.

It’s a term that indicates the “nearness of God, and at times is quite identical to another Hebrew phrase; the shechinah (dwelling, presence); which expresses the Divine immanence in the world. More often, the sages say, it is employed to describe the endowment of a person with special gifts or prophecy; God’s direct influence upon man.

It was said that, “men of prehistoric times, being able to use the Holy Spirit, gave names to their children which indicated events that were to happen to them later in their lives” (see Genesis 10 and Gen. R. XXXVII. 7). The same teaching admitted: “we on the other hand, who cannot employ the Holy Spirit, name our children after our ancestors.”

Mark’s Gospel author spoke of one coming after the forerunner who would baptize or inundate repentant and observant ones with the Holy Spirit, in a manner similar to how the Baptist used water. Did Mark’s author know about the rabbinic concept that the Shechinah and the Holy Spirit indicate the nearness of God? Was that author aware of an oral teaching which was later written in the Talmud, that as surely as the wicked drive away the Divine presence by sins, that the righteous restore its blessing to the human race?

Tradition has originally stated that the Holy Spirit was in the lower regions; ‘when Adam sinned it ascended to the first heaven; when Cain sinned to the second; In Enoch’s generation to the third; In the flood generation to the fourth; In the Tower of Bavel generation to the fifth; the men of Sodom caused the Divine Presence to depart to the sixth; and the Egyptians in the time of Avraham to the seventh heaven.’

In contradistinction, seven righteous men arose and made the Shechinah descend, beginning with Avraham and ending with Moses (Moshe), who caused it to come down from above to below on earth. The coming one written about by Mark, and declared by the Baptist-was he the prophet beyond Joshua, and like Moses, and mentioned by Moses in Deuteronomy 18:18-19? In some way the Baptizer knew things about the restoration of the Holy Spirit to the lower levels, and indicated that one coming after him, would begin the process anew.

These questions and many others are under constant investigation by bible students who not only look for basic foundational truths established in biblical history, but examine the same verses to see if any other hints and omens are provable and pertinent.

hurricane Hanna blog

Second hurricane prayer (about Hanna)

Our Father, God of Avraham, Yitzhak, and Yaakov. Lord, God of Elijah, El Elyon are You. We offer thanks to You, the calves of our lips giving honor to Your name. Thanks for the mercies and kindness manifest throughout hurricane Gustav, and the consideration You so freely gave to our petition. Thanks for all the detail You involved Yourself in to assist our people.

Once again, we are faced with media reports of other approaching hurricanes named Hanna and Ike. We do need Your Divine assistance and intervention. We are nearly powerless except for limited human preparation, against such potentially destructive force of nature. Turn Hanna away from the Gulf Coast region and remember the Atlantic Seaboard. Show the nations and the people, that Your kindness and compassion is far greater than the destructive force of nature.

You alone, know the exact amount of rain and fresh water needed for our sustenance and supply. Please be mindful for our sakes. Likewise, You alone know the amount of wind force we can tolerate in any storm. Limit these forces in accordance with Your Divine wisdom. We also ask that You remember all the people of the islands, who have faced the torrents of water pouring down, and the windy gusts which have brought devastation and suffering. May it be that food, water, clothing, and shelter, arrive for every person's storm need.

Not on account of our righteousness do we ask, but on account of Your great mercies.
Again, we ask all these great favors in Your Divine name. Amen.