LET'S COME TO TERMS WITH THE FAITH OF THE FIRST CENTURY
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YOU When
we count the omer from Pesach and come to the fiftieth day, it is Shavu'os (Pentecost).
In the days of the Beis Hamikdash, there were three feast days requiring pilgrimage
to the Shlichim (cross-cultural kehillah planter) the beach-head troops, first on the scene,
layers of the foundations, whom the Ruach Hakodesh uses to impart new kehillot in a virgin territory and also contextual theology
which guides others to come after. Barnabas, Ac 14:4,14; Andronicus and Junia,
Ro 16:7, 2C 8:23; Pp 2:25. Nevi'im (prophets), those with the vision, and without the vision the people perish; although
also some measure of this gift is necessary in the gift of preaching. These
point the way in the Ruach Hakodesh, but they don't go beyond what is written. (See 1 C
14:3). They also help to keep the congregation pure because the secret sins
of hypocrites hiding out in the kehillah are read by the x-ray eye of the
prophet, as in 1Co 14:24-25
and Ac 8:21. Rav Shaul lists
this gift first in Ro 12:6, showing the importance he ascribed to it. These are
the bomb-sniffing dogs in the
airport luggage room, that is, the sin-sniffing pentecostal prophets, who
see secret sin and subconscious sin and confront it and rebuke it as the first
line of defense in the holiness of the repentant kehillah (RO 12:6). See commentary on Romans on
this. Those
gifted to be used in Kiruv efforts for Rebbe Melech HaMoshiach (those that herald the peace-bringing Besorah Tovah of Ben Dovid Talui HaEtz) The gift of bringing the
Besorah Tovah of Hashem to unbelievers. "Do the ministry of
kiruv rechokim (bringing
near the far away ones)" 2Ti
4:5. Dvar Da'as
"a word of knowledge," whereby something is known that could not be known in the
natural. Making
tzedakah (contributions) with nedivut (generosity)
the gift of sharing resources. Speaking
in leshonot chadashot
Glossolalia.
A sign to unbelievers. Edification of
one's spirit when the Ruach Hakodesh prays through the prayer warrior. Today there are
many Messianic Pharisees and anti-Jewish anti-charismatic legalists from
non-Jewish backgrounds who have joined the Messianic Jewish movement or become
critics of it and they don't seem to understand that Romans chapter 8 is
referring to groanings without words, groanings that the human mind cannot
comprehend, groanings not in intelligible words but in leshonot chadashot,
because the Ruach Hakodesh is the giver of the utterance (see OJB Ac 2:4; and 1Co 14:2; and Ro 8:26-27). It is not in our
own strength or in the oldness of the letter that we overcome the evil within
the believer that Rav Sha'ul points to in Ro chapter 7. Even in the midst of
all the Yiddishkait of Messianic Judaism, it is the Ruach Hakodesh that brings
us to Moshiach who gives us the victory. The reason we pray in the Spirit before
and during the times that we go
into the highways and byways to compel
(by means of the "foolishness" of preaching) the lost to turn back from
destruction and return to Moshiach's shul is because an open air encounter like
this requires power, and the
inferential force of the Ac 10:46
preposition gamma-alpha-rho ("gar" in the original language) means this: the
reason the Messianic Jews concluded that the non-Jews in the house of Cornelius
had received the same empowerment from heaven that they themselves had received
at Shavuos was because they heard them speaking in leshonot chadashot, a sign
from heaven. If you want to argue with Shimon Kefa you can, but he and these Pentecostal Messianic Jews tell you
plainly that there were two tevilot, the former tevilah, a tevilah in der mikveh mayim, and the latter tevilah, a
tevilah in der Ruach Hakodesh [Ac
11:15-16]. If the latter tevilah [in der Ruach Hakodesh] was received by the
Nations first at Cornelius' house with the same identifying sine qua non sign of lashonot
chadashot that characterized the reception by remnant Messianic Israel on
Shavuos (Pentecost), then the former tevilah [in der mikveh mayim] could not be withheld
from the Nations [see Ac
10:44-48 and compare Ac
2:5]. However, if love for lost souls is not also poured out in the mighty
and empowering tevilah in der Ruach Hakodesh, then the leshanot chadashot may be
spurious [see Ro 5:5.] Romans
7:7-25 throws light on the believer's struggle for sanctification (see Romans 7:7-25. This section
in Romans also should be read as a teaching on the futility of the Messianic
Pharisee's effort to achieve mastery over the yetzer harah by mere legalistic
rule-keeping rather than by the infilling and power of the Ruach HaKodesh
referred to in Romans 5:5 and
Romans 8:26). We are talking
about an outpouring of divine love and labor pang groans not intelligibly
uttered, that is, supernatural spiritual love and heavenly locution which speaks
to G-d in a way that edifies (1C 14:2,4) the believer and drowns out the voice
of the adversary and the
flesh. When Rav Shaul deals with
spiritual gifts in I Corinthians he is particularly concerned with their
exercise in worship. This is why he prefaces his remarks as he does in I Cor 11,
again dealing with corporate worship. So he is saying, "In corporate worship,
are all giving prophetic messages? Are all teaching? Are all praying over the
sick in the healing line and working miracles? Are all giving messages in
tongues? Are all giving the requisite interpretation? Are all functioning in the
same gift? Are all the pioneer congregation planting shliach?" (See 1C
12:29-31). His words cannot be contorted to mean that it is impossible for
anyone to edify himself or herself in his private prayer closet with leshonot
chadashot. Mark 16:17 certainly isn't saying that. As surely
as a young kitten can sit on your lap and look up into your eyes and self-edify with its purr, so you can sit
and look up at the Elohim Chayim and gaze with a kitten's awe (Ps 73:22) into Yeshua Sar HaPanim (the Prince of the Face) [2C 4:6] of Hashem and self-edify
with your "purr" as the Ruach Hakodesh gives the leshonot chadashot utterance. Cholel niflaot (accomplishing miracles)
operating
in the miraculous. Matanot harippuy (gifts of healings) efficacious
prayer in the area of healings. THE
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Like
a stubbornly proud
baseball player who refuses to listen to any of the coaches and is therefore
ignominiously consigned to the dugout bench, so we dither and our spiritual
gifts and talents go unused in the Kehillah until we
stop backsliding and we humble ourselves and learn to listen to the Ruach Hakodesh and those gifted to
encourage us to get involved in the team effort of the Kehillah of Moshiach. Workers who use these gifts are the
people Moshiach was referring to when the saying was
given that the "Harvest is great but the laborers are few." Here are some of those spiritual gifts
possibly latent in us which only the Ruach Hakodesh can bring forth:
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