“This is what the Sovereign LORD says: I am going to take the stick of Joseph — which is in Ephraim's hand — and of the Israelite tribes associated with him, and join it to Judah's stick, making them a single stick of wood, and they will become one in my hand.” (Ezek 37:19)
Through the prophet Ezekiel, the LORD promised a future time when He would join the stick of Ephraim to the stick of Judah and the two would become one “echad” stick, the same word used for the nature of God in the Shema (Deut 6:4). The stick of Ephraim represented the ten tribes of the northern kingdom of Israel, while the stick of Judah represented the two tribes of the southern kingdom. Other than one from the southern kingdom and one from the northern kingdom, why did the LORD select these two specific tribes?
One might initially observe that the tribe of Judah represented David and the tribe of Ephraim represented Joseph, both men after God’s own heart and prominent depictions in scripture of the Messiah. Even more significant is the connection of these two tribes to the twelve men who spied out the Promised Land. Of the twelve only two were found worthy to enter the Promised Land, Joshua and Caleb (Num 32:11-12). I did not remember, but now I will not forget that Joshua came from the tribe of Ephraim (Num 13:8), while Caleb came from the tribe of Judah (Num 13:6). It does not seem by coincidence that the LORD repeatedly chooses these two tribes in scripture to be the primary representatives of the divided kingdom (2 Chron 34:9)(Isa 7:17)(Hos 11:12).
Remember from the previous posting of Tina and the sermon of Bryan that Ephraim and Judah come to represent the two types of people in the world. While Joshua was the son of the Jewish father Num, Caleb was the son of a Gentile, Jephunneh the Kenizzite (Numb 32:12). A Jew and a Gentile would be the two only people over twenty years of age who left Egypt to enter the Promised Land. The nature of God’s justice (Psa 45:6) compels Him to offer salvation equally to both the Jew and the Gentile alike. A picture of this common salvation is found in the entry of Joshua and Caleb into the promised land and also in the unity of the two sticks.
If Joshua and Caleb represent a picture of the common salvation offered by the LORD, then the sticks of their corresponding tribes represent the unity that will come to the Jew and Gentile. This unity and purpose of God is spoken in the Greek text, which states,
Therefore, remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men)— remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. (Eph 2:11-17)
The plan of God has been to use the unique and special relationship between God and the Jewish nation to save the entire world drawing all who revere the LORD into a relationship that is one with Him. Yeshua become a “light for the Gentiles”, and He will also “restore the tribes of Jacob and bring back those of Israel who I have kept” (Isa 49:6)(Isa 42:1-7). In this prophecy, Isaiah is telling us that salvation comes to the Gentile through Yeshua and Yeshua is also the path for the Jewish people to be restored back to a relationship with the LORD, a “restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:21).
Tuesday, June 23, 2009
Monday, June 22, 2009
Rejection, Resurrection, and Declaration
As we have often discussed, Moses is a pattern of Yeshua.
In the wilderness Moses is rejected by three groups of people in succession. First Moses was rejected by his own family, Aaron and Miriam who said, “Has the LORD spoken only through Moses? Hasn’t he also spoken through us?” (Num 12:2). Then came the rebellion of Korah who said to Moses, “You have gone too far! The whole community is holy, every one of them, the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (Num 16:3). Finally, after the death of Korah and his followers, “the whole Israelite community grumbled against Moses and Aaron. ‘You have killed the LORD’s people,’ they said.” (Num 16:41).
Each of these examples represents the rejection of a specific role Moses performed before the people. In the first example, Moses was rejected as a prophet. “Hasn’t he also spoken through us?” Then Moses was rejected as a priest. “The whole community is holy, ever one of them.” Finally, Moses was rejected as a king over the whole community who “grumbled against Moses and Aaron”. Moses was rejected as a prophet, as a priest, and as a king, the three roles of Yeshua.
Stephen draws on these rejections of Moses as a comparison to Yeshua. “But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt…You stiff-necked people, with uncircumcised hearts and ears! You always resist the Holy Spirit. Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him” (Acts 7:39-52).
At each rebellion against Moses, the LORD judged the people involved. Finally, the LORD determined to demonstrate the calling and authority of Moses before the people. The LORD told Moses to collect a staff from each of the twelve tribes and write the name of the tribe on the staff. “The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed, and produced almonds” (Num 17:8). Moses had been rejected three times and then declared to be the chosen of God by a staff that “budded, blossomed, and produced almonds”.
According to the Torah Club, the Hebrew word used for blossom is not the more common word “tzamach”, but “tzitz”, which is the same word used for the sacred plate of gold worn on the forehead of the High Priest. Since the name of God is etched on the gold plate, the sages suggested that when Aaron’s staff blossomed God’s name also appeared etched onto the wood. “The Holy One blessed be He decreed that the unspeakable name that is written on the high priest’s plate should be written on Aaron’s staff, as may be deduced from the passage, ‘It had sprouted and put forth buds and produced blossoms.” (Numbers Rabbah 18:23).
The budding of Aaron’s almond staff is often equated to the resurrection. (For this reason, Teresa believes that the almond tree may be the “tree of life” because it is associated with the resurrection of Aaron staff and is included in the design of the menorah.) By this miracle, Moses was declared to be the chosen of the LORD through the resurrection of the staff. The rod of Aaron would be kept in the Ark from that day forward “as a sign against the rebels” (Num 17:10). In fact three items were kept in the ark corresponded to the three roles of Moses and therefore Yeshua: manna (prophet), the rod that budded (priest), and the two tables of the law (king).
Yeshua is often equated in scripture to a branch (Isa 11:1)(Jer 23:5)(Zech 6:12) that was given “a name above every name” (Phil 2:9). In a like manner as Moses, Yeshua was “declared with power to be the Son of God by his resurrection from the dead” (Rom 1:4). Like Moses, before the resurrection Yeshua was rejected three times, think Peter. Rejection, resurrection, then declaration of authority. The pattern is shown by Moses and fulfilled by Yeshua.
“Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11).
In the wilderness Moses is rejected by three groups of people in succession. First Moses was rejected by his own family, Aaron and Miriam who said, “Has the LORD spoken only through Moses? Hasn’t he also spoken through us?” (Num 12:2). Then came the rebellion of Korah who said to Moses, “You have gone too far! The whole community is holy, every one of them, the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (Num 16:3). Finally, after the death of Korah and his followers, “the whole Israelite community grumbled against Moses and Aaron. ‘You have killed the LORD’s people,’ they said.” (Num 16:41).
Each of these examples represents the rejection of a specific role Moses performed before the people. In the first example, Moses was rejected as a prophet. “Hasn’t he also spoken through us?” Then Moses was rejected as a priest. “The whole community is holy, ever one of them.” Finally, Moses was rejected as a king over the whole community who “grumbled against Moses and Aaron”. Moses was rejected as a prophet, as a priest, and as a king, the three roles of Yeshua.
Stephen draws on these rejections of Moses as a comparison to Yeshua. “But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt…You stiff-necked people, with uncircumcised hearts and ears! You always resist the Holy Spirit. Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him” (Acts 7:39-52).
At each rebellion against Moses, the LORD judged the people involved. Finally, the LORD determined to demonstrate the calling and authority of Moses before the people. The LORD told Moses to collect a staff from each of the twelve tribes and write the name of the tribe on the staff. “The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed, and produced almonds” (Num 17:8). Moses had been rejected three times and then declared to be the chosen of God by a staff that “budded, blossomed, and produced almonds”.
According to the Torah Club, the Hebrew word used for blossom is not the more common word “tzamach”, but “tzitz”, which is the same word used for the sacred plate of gold worn on the forehead of the High Priest. Since the name of God is etched on the gold plate, the sages suggested that when Aaron’s staff blossomed God’s name also appeared etched onto the wood. “The Holy One blessed be He decreed that the unspeakable name that is written on the high priest’s plate should be written on Aaron’s staff, as may be deduced from the passage, ‘It had sprouted and put forth buds and produced blossoms.” (Numbers Rabbah 18:23).
The budding of Aaron’s almond staff is often equated to the resurrection. (For this reason, Teresa believes that the almond tree may be the “tree of life” because it is associated with the resurrection of Aaron staff and is included in the design of the menorah.) By this miracle, Moses was declared to be the chosen of the LORD through the resurrection of the staff. The rod of Aaron would be kept in the Ark from that day forward “as a sign against the rebels” (Num 17:10). In fact three items were kept in the ark corresponded to the three roles of Moses and therefore Yeshua: manna (prophet), the rod that budded (priest), and the two tables of the law (king).
Yeshua is often equated in scripture to a branch (Isa 11:1)(Jer 23:5)(Zech 6:12) that was given “a name above every name” (Phil 2:9). In a like manner as Moses, Yeshua was “declared with power to be the Son of God by his resurrection from the dead” (Rom 1:4). Like Moses, before the resurrection Yeshua was rejected three times, think Peter. Rejection, resurrection, then declaration of authority. The pattern is shown by Moses and fulfilled by Yeshua.
“Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11).
Friday, June 19, 2009
Hebrew meaning for the word "Allah"
According to Bill Cloud, the Hebrew word that is pronounced "Allah" actually means "curse."
Thomas will be interested in knowing this because it validates his argument with his history teacher. Allah and Adonai cannot possibly be the same.
Thomas will be interested in knowing this because it validates his argument with his history teacher. Allah and Adonai cannot possibly be the same.
Thursday, June 18, 2009
How does God produce children? The same way we do.
In order for a cell to reproduce, it must have 46 chromosomes. Every cell in your body has 46 chromosomes EXCEPT the sperm and egg cells. They each have 22 autosomes and 1 sex chromosome. When the sperm and egg unite, there are 46 chromosomes in the new cell that is formed.
The Hebrew alphabet has 22 letters. The Word of God is made up of those 22 letters. The word “seed” in Hebrew is zera’. In Greek it is translated as spermata. The zera’/spermata/seed is the Word of God. The zera’ is a masculine term. Therefore, we have the 22 letters which form the Word of God and the one zera’ (the true seed) which equals 23. However, the Word of God must be received in order to produce life.
We are called the bride of the Messiah. We eagerly wait for and receive the bridegroom. But we cannot receive him without faith. The Hebrew word “enumah” means faith. It is a feminine term. As a part of the creation, we were spoken into existence. We were created when God spoke using the 22 letters. To the 22 letters we add faith, the egg if you will, and we now have 23.
When we receive Him, the 23 “chromosomes” of the seed/Word unite with the 23 “chromosomes” of the egg/faith. Together, there are now 46 chromosomes, and life is produced.
Just as the physical union of sperm and egg produces a life that carries that same seed, so the spiritual union of the Word and my life should produce more life that carries the same seed. And from whom does the seed come? From the Father…both in the physical and the spiritual. The female is the carrier of the seed. So we, as the bride of Messiah, carry the seed/the Word of God within us. It grows, and matures, and bears fruit. And within that fruit is the seed.
But as many as received Him, to them he gave power to become the sons of God. John 1:12.
How often does God use the natural or physical to illustrate and explain the spiritual? I just thought this was interesting and one of those things that makes you go, “Hmmmm.”
The Hebrew alphabet has 22 letters. The Word of God is made up of those 22 letters. The word “seed” in Hebrew is zera’. In Greek it is translated as spermata. The zera’/spermata/seed is the Word of God. The zera’ is a masculine term. Therefore, we have the 22 letters which form the Word of God and the one zera’ (the true seed) which equals 23. However, the Word of God must be received in order to produce life.
We are called the bride of the Messiah. We eagerly wait for and receive the bridegroom. But we cannot receive him without faith. The Hebrew word “enumah” means faith. It is a feminine term. As a part of the creation, we were spoken into existence. We were created when God spoke using the 22 letters. To the 22 letters we add faith, the egg if you will, and we now have 23.
When we receive Him, the 23 “chromosomes” of the seed/Word unite with the 23 “chromosomes” of the egg/faith. Together, there are now 46 chromosomes, and life is produced.
Just as the physical union of sperm and egg produces a life that carries that same seed, so the spiritual union of the Word and my life should produce more life that carries the same seed. And from whom does the seed come? From the Father…both in the physical and the spiritual. The female is the carrier of the seed. So we, as the bride of Messiah, carry the seed/the Word of God within us. It grows, and matures, and bears fruit. And within that fruit is the seed.
But as many as received Him, to them he gave power to become the sons of God. John 1:12.
How often does God use the natural or physical to illustrate and explain the spiritual? I just thought this was interesting and one of those things that makes you go, “Hmmmm.”
some more of some more
Continuing with Sandi's thought about a new believer possibly misusing the full measure of the Spirit....Simon the Sorcerer only desired the Spirit because he saw that it could be profitable. It is possible that someone who doesn't understand the purpose of the Spirit may be inclined to "let things go to his head." God is wise.
Could I Have Some More, Please
Continuing Scott's thoughts on the Spirit. It may be that the giving of the Spirit to individuals is
done in increments proportionate to their level of maturity. A new believer might not receive the
full amount of the Spirit at once, but overtime with growing knowledge of the Scriptures and
deeper understanding, his Spirit increases.
The Spirit could also be proportioned relative to what you have been called to do, or a task you
are facing. In the Hebrew text, the term "the Spirit of the Lord came upon him" is used giving
the
impression that God could give out the Spirit for a specific time or task, and then It would be
taken away. 1 Samuel 16:13 Related to King David and references in Judges related to Gideon
and others.
The Scriptures say of John in Luke 1:15 He will be filled with HS even from birth. and in 1:80
" the child grew and became strong in the spirit". We know what great calling John had for
his life and how God prepared him even from birth.
When we were discussing this last night, Tina brought up the picture of the oil lamp, if you have
a lamp and give some of your oil to someone else, your oil diminishes but the Spirit as a unit
increases, and I
thought of the parable of the talents. The idea of being given an amount, using it wisely, and
being rewarded with more.
If we receive the full measure of the Spirit as a new believer without complete understanding of
it's power, can that power be used inappropriately? I don't know, but it seems we would need
some training and teaching in order to gain the full benefit of the power from the Spirit. What
does the Scripture say about this?
With the idea of the Spirit being given according to wisdom and maturity, I want to be worthy of
being given more. Could I have some more,
please?
Sandi
done in increments proportionate to their level of maturity. A new believer might not receive the
full amount of the Spirit at once, but overtime with growing knowledge of the Scriptures and
deeper understanding, his Spirit increases.
The Spirit could also be proportioned relative to what you have been called to do, or a task you
are facing. In the Hebrew text, the term "the Spirit of the Lord came upon him" is used giving
the
impression that God could give out the Spirit for a specific time or task, and then It would be
taken away. 1 Samuel 16:13 Related to King David and references in Judges related to Gideon
and others.
The Scriptures say of John in Luke 1:15 He will be filled with HS even from birth. and in 1:80
" the child grew and became strong in the spirit". We know what great calling John had for
his life and how God prepared him even from birth.
When we were discussing this last night, Tina brought up the picture of the oil lamp, if you have
a lamp and give some of your oil to someone else, your oil diminishes but the Spirit as a unit
increases, and I
thought of the parable of the talents. The idea of being given an amount, using it wisely, and
being rewarded with more.
If we receive the full measure of the Spirit as a new believer without complete understanding of
it's power, can that power be used inappropriately? I don't know, but it seems we would need
some training and teaching in order to gain the full benefit of the power from the Spirit. What
does the Scripture say about this?
With the idea of the Spirit being given according to wisdom and maturity, I want to be worthy of
being given more. Could I have some more,
please?
Sandi
Tuesday, June 16, 2009
If the counter on Google is correct, this is our 70th post. There is something biblical about that number.
I would never write this anywhere except on the Dusty Disciples, a place to bear one’s thoughts even when far removed from the Christian norm if there seems to be a biblical basis for the thought. What I write is more of a question than a statement.
The giving of the Holy Spirit to first century believers on Shavuot (Pentecost) is not unique in history. When Moses needed support to minister to the people of Israel, the LORD told Moses…
I will come down and speak with you there, and I will take of the Spirit that is on you and put the Spirit on them. They will help you carry the burden of the people so that you will not have to carry it alone. (Num 11:17)
By the LORD’S design, part of the Spirit originally given to Moses was transferred and placed on “seventy of Israel’s elders who are known as leaders and officials among the people” (Num 11:16). These seventy men became the origin of the Sanhedrin who ruled over Israel during the first century. In Jewish tradition, these seventy men laid hands on others to pass their authority and power of the Spirit to each succeeding generation. The Spirit placed on these men and the subsequent prophets was referred to in the Greek text as “the Spirit of Christ in them” (1 Pet 1:11). Scripture tells us that the origin of the Spirit on Yeshua came from the LORD (Matt 12:18)(Luke 4:18) and the Spirit given to believers “goes out from the Father” (John 15:26). Therefore, the Spirit on Yeshua, present day believers and the prophets of old is the same Spirit, one that originates from the LORD.
However, the phrasing of the passage (Num 11:17) makes it unclear if Moses lost a proportional part of the Spirit on him when the Spirit from Moses was “put on” the seventy. This question has some value since Moses is a “type and picture” of Yeshua. Was Moses like Adam who gave up a portion of himself to create Eve and became incomplete apart from Eve? Otherwise, why not say, “I will put the same Spirit on the seventy that I put on you”? The Hebrew position of the Chumash is clear, “Moses was like a candle that is used to light others; though it gives them light, its own flame is undiminished”. Yet, we know from Paul that the surpassing glory given to Moses “was fading away” (2 Cor 3:13). Was the glory fading because it was passing from Moses to the seventy? If not, what was the cause of the fading glory?
When the woman was healed by Yeshua from the flow of blood, “Jesus realized that power had gone out from him” (Mark 5:28). Further, why was it necessary for Yeshua to leave before the Helper could come (John 16:7)? Could the power of the Spirit on Yeshua’s earthly ministry have been diminished like the fading glory on Moses on the day of Shavuot? Although such a position would find no support in Christian circles and sounds too limiting on the unlimited power of the LORD, the outpouring of the Spirit in a measured, not unlimited portion, would explain why miracles and wonders seemed to decrease during the later part of the first century.
In the first century, the Apostles received the Spirit of Yeshua on the day of Shavuot. With this Spirit the Apostles were able to perform “many wonders and miraculous signs” (Acts 2:43). By the example of Moses, these men laid their hands on others empowering them with the Spirit (Acts 8:13). Over time, the natural progression of these activities caused the Spirit to be spread among many believers. Although each believer received the Spirit, the outpouring on the individual believer appeared to diminish with each succeeding generation. Further, those laying on the hands may have lost part of the Spirit’s power over time. Near the end of Paul’s life, he appeared to lack the power to heal the stomach ailment of Timothy (1 Tim 5:23). This failure may have been due to the laying on of hands, a “fading” phenomenon similar to what Moses experienced, or simply a lack of geographic proximity to minister to Timothy. Although each believer might receive a smaller portion of the Spirit on them, the total cumulative power of the Spirit had not decreased, but had been distributed over a greater number of believers.
We know from scripture that the LORD limits the power of His Spirit on the earth. The prophet Joel talked of a future time when “I (the LORD) will pour out my Spirit on all people. Your sons and daughters will prophesy…I will pour out my Spirit in those days” (Joel 2:39-29). Peter quoted this scripture on the day of Shavout, but there appears to be a future time when this will occur again.
The passage in Joel indicates that the LORD, as part of His Own plan, chooses to limit the power of His Spirit on the earth, but why limit the ultimate power of the Spirit on the earth? Perhaps the LORD chooses to limit his power because God is a consuming fire and a stronger measure might be more than the earth can bear before the appointed time. According to Joel, “wonders in the heavens and on earth, blood and fire and billows of smoke” (Joel 2:30) will accompany the outpouring of the Spirit inculding the darkening of the sun and the moon turning to blood. Maybe the creation just cannot survive a large dose of the Spirit, but is “being kept for the day of judgment and destruction of ungodly men” (2 Pet 3:7).
What additional passages are there in the Bible to support or refute a measured outpouring of the Spirit on Moses or on the day of Shavuot that did not increase when distributed to believers? As a side note, Elisha requested “a double portion” of the Spirit that was on Elijah (2 Kings 2:9). Although Elisha “asked a difficult thing” (2 Kings 2:10), apparently the request was granted, beyond the capability of Elijah, because Elisha saw Elijah disappear in a whirlwind.
In either case, a measured outpouring or unlimited outpouring of the Spirit, the conclusion is the same. All believers must strive for unity, one with another, to collectively combine the power of the Spirit given to us.
Remember, only on the Dusty Disciple do I dare. Scott
I would never write this anywhere except on the Dusty Disciples, a place to bear one’s thoughts even when far removed from the Christian norm if there seems to be a biblical basis for the thought. What I write is more of a question than a statement.
The giving of the Holy Spirit to first century believers on Shavuot (Pentecost) is not unique in history. When Moses needed support to minister to the people of Israel, the LORD told Moses…
I will come down and speak with you there, and I will take of the Spirit that is on you and put the Spirit on them. They will help you carry the burden of the people so that you will not have to carry it alone. (Num 11:17)
By the LORD’S design, part of the Spirit originally given to Moses was transferred and placed on “seventy of Israel’s elders who are known as leaders and officials among the people” (Num 11:16). These seventy men became the origin of the Sanhedrin who ruled over Israel during the first century. In Jewish tradition, these seventy men laid hands on others to pass their authority and power of the Spirit to each succeeding generation. The Spirit placed on these men and the subsequent prophets was referred to in the Greek text as “the Spirit of Christ in them” (1 Pet 1:11). Scripture tells us that the origin of the Spirit on Yeshua came from the LORD (Matt 12:18)(Luke 4:18) and the Spirit given to believers “goes out from the Father” (John 15:26). Therefore, the Spirit on Yeshua, present day believers and the prophets of old is the same Spirit, one that originates from the LORD.
However, the phrasing of the passage (Num 11:17) makes it unclear if Moses lost a proportional part of the Spirit on him when the Spirit from Moses was “put on” the seventy. This question has some value since Moses is a “type and picture” of Yeshua. Was Moses like Adam who gave up a portion of himself to create Eve and became incomplete apart from Eve? Otherwise, why not say, “I will put the same Spirit on the seventy that I put on you”? The Hebrew position of the Chumash is clear, “Moses was like a candle that is used to light others; though it gives them light, its own flame is undiminished”. Yet, we know from Paul that the surpassing glory given to Moses “was fading away” (2 Cor 3:13). Was the glory fading because it was passing from Moses to the seventy? If not, what was the cause of the fading glory?
When the woman was healed by Yeshua from the flow of blood, “Jesus realized that power had gone out from him” (Mark 5:28). Further, why was it necessary for Yeshua to leave before the Helper could come (John 16:7)? Could the power of the Spirit on Yeshua’s earthly ministry have been diminished like the fading glory on Moses on the day of Shavuot? Although such a position would find no support in Christian circles and sounds too limiting on the unlimited power of the LORD, the outpouring of the Spirit in a measured, not unlimited portion, would explain why miracles and wonders seemed to decrease during the later part of the first century.
In the first century, the Apostles received the Spirit of Yeshua on the day of Shavuot. With this Spirit the Apostles were able to perform “many wonders and miraculous signs” (Acts 2:43). By the example of Moses, these men laid their hands on others empowering them with the Spirit (Acts 8:13). Over time, the natural progression of these activities caused the Spirit to be spread among many believers. Although each believer received the Spirit, the outpouring on the individual believer appeared to diminish with each succeeding generation. Further, those laying on the hands may have lost part of the Spirit’s power over time. Near the end of Paul’s life, he appeared to lack the power to heal the stomach ailment of Timothy (1 Tim 5:23). This failure may have been due to the laying on of hands, a “fading” phenomenon similar to what Moses experienced, or simply a lack of geographic proximity to minister to Timothy. Although each believer might receive a smaller portion of the Spirit on them, the total cumulative power of the Spirit had not decreased, but had been distributed over a greater number of believers.
We know from scripture that the LORD limits the power of His Spirit on the earth. The prophet Joel talked of a future time when “I (the LORD) will pour out my Spirit on all people. Your sons and daughters will prophesy…I will pour out my Spirit in those days” (Joel 2:39-29). Peter quoted this scripture on the day of Shavout, but there appears to be a future time when this will occur again.
The passage in Joel indicates that the LORD, as part of His Own plan, chooses to limit the power of His Spirit on the earth, but why limit the ultimate power of the Spirit on the earth? Perhaps the LORD chooses to limit his power because God is a consuming fire and a stronger measure might be more than the earth can bear before the appointed time. According to Joel, “wonders in the heavens and on earth, blood and fire and billows of smoke” (Joel 2:30) will accompany the outpouring of the Spirit inculding the darkening of the sun and the moon turning to blood. Maybe the creation just cannot survive a large dose of the Spirit, but is “being kept for the day of judgment and destruction of ungodly men” (2 Pet 3:7).
What additional passages are there in the Bible to support or refute a measured outpouring of the Spirit on Moses or on the day of Shavuot that did not increase when distributed to believers? As a side note, Elisha requested “a double portion” of the Spirit that was on Elijah (2 Kings 2:9). Although Elisha “asked a difficult thing” (2 Kings 2:10), apparently the request was granted, beyond the capability of Elijah, because Elisha saw Elijah disappear in a whirlwind.
In either case, a measured outpouring or unlimited outpouring of the Spirit, the conclusion is the same. All believers must strive for unity, one with another, to collectively combine the power of the Spirit given to us.
Remember, only on the Dusty Disciple do I dare. Scott
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