Shabbat shalom kol beit Yisra'el and Mishpachah and welcome back. Though Shavu'ot (Weeks) has passed I did promise 9 days ago that, following the perhaps shocking revelation to you that the gift of tongues at the first Messianic Shavu'ot was indeed a sign of impending judgment and destruction, that I would spend some time today telling you about its blessings.

In order to do that, I must first remove a false dichotomy between the Old and the New Testaments that was invented by Rome and then developped further by Protestantism. Do you remember how I pointed out how much hostility there is in most orthodox Christian circles toward the Torah, and especially in that denomination which has stolen the name 'Pentecostal' whilst demonising what Shavu'ot (Weeks) actually represents, namely, the giving of the Torah? By the time we have finished what I hope to show you today is that in terms of spirituality there was no difference between the Old Covenant and the New except in two respects:

• 1. The degree and extent of the possession of the Ruach haQodesh (Holy Spirit) by the qodeshim (saints, set-apart ones) of both Covenants; and
• 2. The fact that the Old Covenant was a temporary credit system whereas the New was and is, as it were, an eternal cash system.

Sad to say, there is this almost universal idea amongst Christians that the qodeshim (saints, set-apart ones) of the Tanakh (Old Testament) didn't have the same spiritual experiences as the Messianic Community (Church). We are usually told, are we not, that only a very few privileged nevi'im (prophets) were filled with the Ruach (Spirit) - some even deny that - and even though these were temporary anointings, we have been taught the untruth that the faithful children of Israel were not born again, were not sanctified, they were not made qadosh (holy, set-apart), and did not have the many blessings of grace - the undeserved loving-kindness of Elohim (God) - that we can, and do, enjoy today through Yah'shua the Messiah (Jesus Christ). Yet every one of these notions is false and I'm going to prove to you today that so long as the Old Covenant was in force, and had not been superceded by the New Covenant, there was no qualitative, existential difference spiritually between the Old and New Covenant believers except in the two areas I just mentioned - there was a difference only in degree and the fact that the Old was a temporary system of credit that did not extend beyond death without the cross. So if you could get on a time machine and go back with the anointing you have today and met with any true believer from that time, you would be able to instantly connect spiritually with the same Ruach (Spirit).

So what blessings, spiritual and physical, did the Old Covenant qodeshim (saints, set-apart ones) experience (even if only in part) that the New Covenant qodeshim (saints, set-apart ones) did too? I am not going to run through all the scriptures but you can check these up for yourself later. I think some of you will be greatly surprised. This is what they experienced:

• 1. Yahweh as their Saviour (Deliverer) and salvation (Ex.15:2; 1 Sam.2:1; Ps.9:14; 18:46; 51:1-14; 91:16; Lk.1:67-69; 7:47-50; 19:9; Rom.4:1-8; Heb.11);
• 2. Forgiveness of "sin" (Ex.32:32; Lev.4:26; 1 Ki.8:30,36; 2 Chr.7:14; Ps.32:5; Jer.36:3) and "sins" (Ps.25:18; 103:3; Mt.9:1-9; Lk.7:48-50; 18:9-14; Rom.4:1-8);
• 3. Cleansing from "sin" (Ps.51:2; Job 35:3; cp. 1 Jn.1:9) and "sins" (Is.1:16-18; Ezek.36:25; 37:23; Ps.19:12; cp. 1 Jn.1:9; Rev.1:5);
• 4. Covering (propitiation) for "sin" (Ps.32:1; 85:2) and "sins" (Rom.4:7; cp. 1 Jn.2:1-2; 4:10; Rom.3:24-25);
• 5. Purging from "sin" (Num.19:9,17; Is.6:7) and "sins" (Ps.79:9; cp. Heb. 1:3; 10:2; 2 Pet.1:9);
• 6. The taking away of "sin" (Is.6:7; 27:9; cp. Jn.1:29) and "sins" (Ps.103:2);
• 7. Atonement for "sin" (Is.53:10,12) and "sins" (Heb.9:15,22; cp. Mt.26:28; 1 Cor.15:3; Gal.1:4; Heb.9:28; 1 Pet.2:24);
• 8. Washing from "sin" (Ps.51:2) and "sins" (Is.1:16-18; Jer.4:14);
• 9. Repentance and confession of "sin" (Lev.5:5; 26:40; Num.5:7; Ps.32:5; Dan.9:20) and "sins" (Lev.16:21; Neh.1:6; 9:2-3; Prov.28:13; Ezek.14:6; 18:30);
• 10. Turning away from "sin" (1 Ki.8:35; 2 Xhr.6:26; 7:14) and "sins" (2 Ki.17:13; Ezek.18:21);
• 11. Redemption from "sin", "iniquity" and bondage to Satan (Gen.48:16; Ex.15:13; 2 Sam.7:23; 1 Chr.17:21; Ps.31:5; 34:22; 49:15; 71:23; 72:13-14; 103:4; 107:2; Is.29:22; Hos.7:13);
• 12. Sanctification (Ex.29:43; 31:13; Lev.20:8; 21:8,15,23; 22:9,16; Ezek.20:12). Each and every one of these passages states that Yahweh Himself sanctified the people. This could only refer to moral sanctification and holiness, for Yahweh does not sanctify anything or anyone 'ceremonially'. All 'ceremonial sanctification' is done by man;
• 13. Justification (Is.45:25; Ram.3:25; 4:1-8; Gal.3:6-14);
• 14. Healing of the body (Gen.20:17; Ex.15:26; Ps.91; 103:3; 107:20);
• 15. Presentation and health (Ps.91:1-12; 105:37; 107:20; Heb.11);
• 16. Names written in Heaven (Ex.32:32-33; Ps.69:28; Lk.10:20);
• 17. Conversion (Ps.19:7; 51:13; Is.6:10; 60:5);
• 18. Grace (Gen.6:8; 19:19; Ex.33:12-17; Ps.84:11);
• 19. Imputation of righteousness (Gen.15:6; Rom.4:1-25; Gal.3:6; Jas.2:23);
• 20. Deliverances (Ps.18:19; 34:4; 51:14; 55:18; 56:13; 107:20);
• 21. Reconciliation (Lev.8:15; Is.53:12);
• 22. Substitution (Gen.22:8; Is.53);
• 23. Ransom (Job 33:24; Hos.13:14; cp. 1 Tim.2:6);
• 24. Heirship (Rom.4:13-14; 8:14-18; Gal.3:8-14);
• 25. Prayer (Gen.20:7; Ps.72:20; Prov.15:8,29);
• 26. Restitution (Ex.22:1-12; Lk.3:8);
• 27. Consecration and dedication (Ex.28:3,41; 29:33-35; 1 Ki.7:51; 8:63);
• 28. Spiritual revelation (Ac.3:21; Heb.1:1-2; 2 Pet.1:21);
• 29. Future resurrection (Dan.12:2)
• 30. Thaumaturgy (return of the dead to mortality) (1 Ki.17:17-24; 2 Ki.4:18-37; cp. Lk.8:41-56; 7:11-17; Jn.11:1-44);
• 31. Glorification (Rom.8:14-18; Heb.11:40); and
• 32. The New Birth (Dt.32:18; Ps.82:6; Gal.4:28-30; Is.63:16; 64:8)

The apostle Paul said:

"...the fruit of the Ruach (Spirit) is ahavah (love), simcha (joy), shalom (peace), patience ('longsuffering' - NKJV), kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no torah (law). Those who belong to Messiah Yah'shua (Jesus) have crucified the sinful nature with its passions and desires. Since we live by the Ruach (Spirit), let us keep in step with the Ruach (Spirit)" (Gal.5:22-25, NIV).

• 1. Ahavah (Love) (Ex.20:6; Dt.6:5; Lev.19:18; Ps.18:1; 91:14;
• 2. Simcha (Joy) (1 Chr.12:14; Ezra 3:12-14; 6:16-22; Neh.8:10; Ps.16:11);
• 3. Shalom (Peace) (Ps.4:8; 29:11; 34:14; 37:11; Prov.3:2; Is.26:3);
• 4. Longsuffering (Ps.63:1; 84:2; 119:40,131,174);
• 5. Gentleness (2 Sam.18:5; 22:36);
• 6. Goodness (2 Chr.32:32; 35:26; Ps.23:6; 107:9);
• 7. Emunch (Faith) (Heb.11:1-40; Rom.4:1-25; Hab.2:4);
• 8. Meekness (Num.12:3; Ps.22:26; 25:9; Zeph.2:3); and
• 9. Temperance or self-control (Num.12:3; Ps.22:26; 25:9; Zeph.2:3).

We usually associate 'temperence' or 'self-control' as a fruit of the New Covenant but who in the Tanakh (Old Testament) manifested as much self-control, love, lonngsuffering, gentleness, and goodness as King David when he had his enemy in his hand and let him go twice? Do you know how many attempts King Saul made on the life of David? 21! And yet, after Saul was dead, David said in the generosity of his heart, speaking of both father (Saul) and son (Jonathan), even though Saul hardly deserved the compliment:

"Saul and Jonathan - in life they were loved and gracious" (2 Sam.1:23, NIV).

So we can clearly see that the Old Covenant qodeshim (saints, set-apart ones) had the fruit of the Ruach (Spirit) and that being the undisputed case, we are forced to conclude that they must have had the Ruach haQodesh (Holy Spirit) in their lives, as well as cleansing from all sin.

So it comes as an even greater surprise for most Protestants to learn that the Old Covenant qodeshim (saints, set-apart-ones) had the Gifts of the Ruach (Spirit) too such as:

• 1. Interpretation of dreams and visions (Dan.1:17; Gen.37:5-11; 40:1-41,44);
• 2. Emunah (Faith) (Heb.11:1-40; Rom.4:1-25);
• 3. Wisdom and knowledge (1 Ki.3:12; 4:29-34; 2 Sam.14:20);
• 4. Healings (Gen.20:7,17; Ex.15:26; Ps.105:37; 107:20);
• 5. Miracles (Ex.4:12; 17:6; Num.16:30; 1 Ki.17; 2 Ki.8);
• 6. Prophecy (Ac.3:21; Lk.1:70; 2 Pet.1:21; Heb.1:1-2); and
• 7. Discernment (2 Ki.5:25-27; 6:12; 2 Sam.14:20).

It has been suggested, particularly by some of those of the Pentecostal/Charismatic tradition, that the only Gift of the Ruach (Spirit) that was never manifested in the Tanakh (Old Testament) was the gift of tongues (plus the gift of 'interpretation of tongues'), by which they usually mean the gibberish or babble that they ascribe to a private, 'heavenly language'. They claim this gift was solely reserved for the New Covenant. However, the prooftexts they usually marshall in support of such a contention (Isa.28:9-11; 1 Cor.12-14; and Mk.16:17) as we saw a little over a week ago in the last Shavu'ot sermon, have nothing whatsoever to do with any supernaturally-controlled speech but refer either:

• 1. To Yahweh's Judgment of apostate Israel/Judah (Isaiah) by means of an invader speaking an incomprehensible tongue/language;
• 2. Only to speaking contemporary languages for the benefit of unbelievers (1 Cor.12-14); or
• 3. To one of the three shorter or longer endings to Mark 16 which were not written by Mark himself but by an unknown scribe, replacing the original material which has since become lost to us. The promise that believers will "speak in new tongues" (v.17) is interpreted by them to mean 'tongues not spoken by humanity but only in the heavenlies whereas the plain sense is new languages not spoken naturally by the speaker under the influence of the Ruach (Spirit) - thus as one who is unable to speak Mongolian, it could be said of me, were I to suddenly start speaking Mongolian supernaturally, that I was speaking (to me personally) a 'new language'.

But is there any evidence that the supernatural gift to speak known foreign languages (or even mystical 'tongues', for that matter) is to be found in the Tanakh (Old Testament). We have to say, no. Why not? Because there was no need - Israel was never commanded to proseletise other nations speaking other languages (Jonah witnessing to Nineveh would probably have been in Aramaic) so such a gift would have been superfluous, to say the least. Only when Yahweh extended the borders of Israel to embrace all the nations did the need, in some cases, become urgent where noone was available who could speak or translate into a new language.

What of the strange Saul Incident?

"As Saul turned to leave Samuel, Elohim (God) [supernaturally] changed Saul's heart, and all these signs were fulfilled that day. When they arrived at Gibeah, a procession of nevi'im (prophets) met him; the Ruach Elohim) (Spirit of God) came upon him in power, and he joined in their prophesying. When all those who had formerly known him saw him prophesying with the nevi'im (prophets), they asked each other, 'What is this that has happened to the son of Kish? Is Saul also among the nevi'im (prophets?)' A man who lived there answered, 'And who is their father?' So it became a saying: 'Is Saul also among the nevi'im (prophets)?' After Saul stopped prophesying, he went to the high place" (1 Sam.10:9-13, NIV).

Here you have a clear-cut example of someone being born-again by the power of the Ruach (Spirit) in Old Covenant times but this was only temporary. What exactly he was doing - that is to say, what exactly the 'prophesying' was - is never made clear. However, from what we know of Paul's teaching to the Corinthians, when someone spoke in authentic 'tongues' it was with the express purpose of prophesying in the unbeliever's own language, thus manifesting the power of Elohim (God), with which to convert him. Believers needed no such supernatural linguistic activity - they got their prophecies direct in their own tongues. Thus one can infer, albeit it without any certainty, that the potential to speak in another language lay in the same anointing Saul the son of Kish received were it ever to have been needed, which it was not, since these were all (one supposes) Hebrew-speaking Israelites.

So I think it is pretty safe to conclude that all the New Testament gifts were available to those in Tanakh (Old Testament) times though within certain aforementioned constraints which we will apply the magnifying glass to as we sift through the Scriptures. As we go deeper, we may disturb some golden calves, so hold on tight:

• 1. Faithful Israelites had different measures of the Ruach (Spirit) (Num.11:17-29; 2 Ki.2:9; Lk.1:15-17);
• 2. They were "filled" with the Ruach (Spirit) (Ex.28:3; 31:3; 35:31; Dt.34:9; Mic.3:8; Lk.1:15-17,41,67);
• 3. They had the Ruach (Spirit) "in" them (Gen.41:38; Num.11:17:17-29; 27:18; Ezek.2:2; 3:24; Dan.4:8-9,18; 5:11-14; 6:3; Mt.10:20; 1 Pet.1:11);
• 4. They had the Ruach (Spirit) "upon" them (Num.11:17-29; Judg.3:10; 6:34; 11:29; 14:6,19; 15:14; 1 Sam.10:6,10; 11:6; 16:13; 19:20-23; 2 Ki.2:9);
• 5. They had the Ruach (Spirit) speak "through" them (Lk.1:70; Ac.3:18-21); and
• 6. They were qadosh (holy, set-apart) men (Lev.11:22,45; 19:2; 20:7,26; Rom.11:16; Eph.3:5; Ac.3:21; 2 Pet.1:21; 3:2-5).

Here we must be very careful because not a few believers have made the mistake of trying to make distinctions between "filled with", "in", "upon them", "through them" and "baptised in" the Ruach (Spirit) and whilst attention to such detail may seem admirable in order to illuminate nuances that might not otherwise be apparent or visible, in reality the Hebrew language did not always lend itself to such precision. But for some denominations, apparent distinctions are essential to justify their doctrine that there is a difference between "filled with" the Ruach (Spirit) and being "baptised in" the Ruach (Spirit), the former happening in the Tanakh (Old Testament), but not the Messianic Scriptures (New Testament). Why is that distinction so important to them? Because they believe 'baptism in the Spirit' is unique to the New Covenant and 'speaking in tongues (babble/gibberish)' is its sign. Both propositions are wrong and open believers up to false spirits.

However, as R.C.Sproul has rightly pointed out in his writings, the expressions "filled with the Spirit" and "baptised in the Spirit" are used interchangeably´in Scripture, referring to the same phenomenon. The difference between them is, in my view, the same as the difference between the 'Kingdom of God' and the 'Kingdom of Heaven'. There's no difference between them. These verbs, 'filled' and 'immersed' are used metaphorically and not in any precise, metered sort-of-way - as in being 'filled with joy - in much the same way that Paul, speaking to the Corinthians, tells of the children of Israel being led by a cloudy pillar and passing between two walls of parted water in the Red Sea (Yam Suf):

"They were all baptised into Moses in the cloud and in the sea" (1 Cor.10:2, NIV).

Does this mean that the children of Israel were literally dunked in the Red Sea (which would have made them very wet) or thrown into the cloudy pillar to disappear and then re-emerge as in a literal baptism? Of course not, no more than men going into battle for the first time, receiving their metaphorical 'baptism of fire', are thrown into a literal ball of fire for their induction. These are figures of speech conveying the idea of 'totality'. That is why you must be very careful not to always make overly literalist interpretations of Scripture. It is not uncommon for believers, who lack an understanding of the way Semitic languages work, or who just don't 'get' the Semitic mindset, to make this mistake, with whole denominations forming around such errors sometimes. Classical Hebrew and Aramaic were not primarily analytical but poetic languages. They were designed to relate Stories with revelatory content. They were not scientific languages like our modern Germanic tongues which arose and evolved in a completely different set of historical and philosophical processes that included, in a big way, the Enlightenment.

The whole language of baptism (immersion) is desiged to depict departure from one reality and entrance into another - it's another 'Exodus' event from 'Egypt' (the world) into the 'Promised Land' (Yah'shua/Jesus). Those impacted by the Ruach (Spirit) may therefore be said to be on a Journey, like the Exodus, from one kind of living and reality to another, consisting of a supernatural form of both quality and quantity of chayim (life). There is no quantitative or qualitative difference between being 'filled' or 'immersed' - the two words are simply meant to convey totality - the complete transference from one spiritual universe to another one - from Old Creation to New Creation - by means of an inward supernatural transformation. Those thus transformed are leaving the old Age and entering the Age-to-come spiritually ahead of the physical event. They are getting a "deposit" (2 Cor.1:22; 5:5; Eph.1:14, NIV) or an 'advance' which is also a "guarantee" ensured by the work Yah'shua (Jesus) has done for us (Heb.7:22, NIV) .

Is there a distinction between being 'born of the Ruach (Spirit)' and being 'baptised in the Ruach (Spirit)'? Most definitely, and that distinction is mapped out for us as the symbolic difference between the Pesach (Passover) Season of festivals and Shavu'ot (Weeks, 'Pentecost'). Those who were baptised in the Ruach haQodesh (Holy Spirit) were already believers, having previously been regenerated by trusting in Yah'shua (Jesus) while He was yet alive with them. The one (Pesach) was before the cross and the other (Shavu'ot) was after it.

Let us move on now to what was happening before the cross and before the First Messianic Shavu'ot (Weeks) and to the important understanding that the talmidim (disciples) had salvation before the cross. So I want you to picture in your mind Yah'shua (Jesus) with His followers while He was in mortality and what it was they were blessed with. We read in the Gospels that they enjoyed:

• 1. Full deliverance from sin (Lk.1:67-77; 3:6; 19:9-10);
• 2. Remission of sins (Lk.1:77; 7:41-50; 11:4; 17:3-4; Mt.6:12-15; 8:1-9; 18:21-35);
• 3. Conversion (Mt.18:3; Mk.6:7-13; Lk.10:1-18);
• 4. Repentance and belief in the Besorah (Gospel) (Mt.3:2; 4:17; Mk.1:15; Lk.13:1-5);
• 5. Healing (Mt.10:1-7; Mk.6:7-13; Lk.10:1-18);
• 6. Names written in Heaven (Lk.10:20);
• 7. Prayer (Mt.6:5-15; 7:7-11; 18:19; Lk.11:1-24; 18:1-14);
• 8. Glory from Elohim (God) (Jn.17:22);
• 9. Full consecration (Mt.4:20; 19:27-30);
• 10. Eternal (æonian) life (Jn.3:16,36; 10:27-29; 17:2-3);
• 11. The New Birth (Jn.3:1-5; 15:3; 1 Jn.5:1-5,18);
• 12. Spiritual revelation (Mt.16:16-17; Jn.6:67-69);
• 13. Being "in Messiah (Christ)" (Jn.15:1-17; cp. 2 Cor.5:16);
• 14. A great "measure" of the Ruach (Spirit) and power (Mt.10:1-7,16-20); and
• 15. Sanctification: "Yah'shua (Jesus) said...'you are clean'" (John 13:10-11, NIV).

In other words, the talmidim (disciples) were in a state of grace before the cross through their trusting Yah'shua (Jesus). Does this mean the cross is unimportant? Quite the contrary, as we shall see in a moment! But before we do, let us be quite clear what the spiritual state of the first pre-cross believers was. For example, Yah'shua (Jesus) said to His followers:

"You are already clean because of the Davar/Logos (Word) I have spoken to you" (John 15:3, NIV)

In other words, all Yah'shua (Jesus), the mortal Messiah, had to do for someone to be forgiven of their sins was for Him to declare, by His Word, that they were forgiven, remembering what 'Word' meant in its first century AD setting which was an active principle or power to which the spoken words of Deity were (and continue to be) linked. Thus He said to the paralytic, "Friend, your sins are forgiven" (Luke 5:20, NIV). And to the sinful woman who washed His feet with her hair and tears, He said: "Your sins are forgiven" (Luke 7:48, NIV) and "Your emunah (faith) has saved you; go in shalom (peace)" (Luke 7:50, NIV).

And what did the Saviour say in His famous High Priestly prayer concerning His talmidim (disciples), specifically eleven of the twelve apostles?

"I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your Davar (Word)....For I have given to them the devarim (words) which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me...I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours...While I was with them in the world, I kept them in Your Name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition (Judas), that the Scripture might be fulfilled...I have given them Your Davar (Word); and the world has hated them because they are not of the world, just as I am not of the world...They are not of the world, just as I am not of the world" (Jn.17:6,8,12,14,16, NKJV).

The Greek word for "clean" in the first passage (Lk.7:50) is katharos and means 'clean', 'clear', and 'pure', and in every place it is used in Scripture it refers to cleansing and purity (Mt.23:26; 27:59; Rev.19:8,14; Lk.11:41; Jn.13:10-11; 15:3; Ac.18:6). In Revelation 19:8 and 14 the same word is used to describe the righteousness of the qodeshim (saints, set-apart ones) in Heaven, so we know this is not a reference to 'ceremonial cleanness' but to actual cleanness. And the same word is used again when referring to the purity of the New Jerusalem (Rev.21:18). In other words, those talmidim (disciples) who were declared "clean" because they believed in the Davar (Word) spoken by the Master were every bit as clean, saved, purified and sanctified as those qodeshim (saints, set-apart ones) who have actively believed since the cross, translating their faith into faithfulness. Please note this well!

This same word katharos is also translated "pure" in passages such as:

• "Blessed are the pure in heart" (Mt.5:8, KJV; 1 Tim.1:5; 2 Tim.2:22; 1 Pet.1:22);
• "I am pure from the blood of all men" (Ac.20:26, KJV);
• "All things indeed are pure" (Rom.14:20, KJV; Tit.1:15);
• "Pure conscience" (1 Tim.3:9, KJV: 1 Tim.1:3);
• "Pure water" (Heb.10:22, KJV; Rev.22:1);
• "Pure religion" (Jas.1:27, KJV);
• "Pure and white linen" (Rev.15:6, KJV); and
• "Pure gold" (Rev.21:18,21, KJV).

Now there is a reason I am stressing that there is no qualitative difference in the 'purity' or 'cleanliness' experienced by believers before or after the cross and that is because there are those who falsely argue that 'baptism in the Ruach (Spirit) is sanctification and the only thing that leads to purification of the heart...as opposed to being a part of the continuing process of sanctification. They also argue that the 'baptism in the Ruach (Spirit) is what 'takes out' or neutralises the 'old man' of the flesh...and then they marshall a few favourite Scriptures in defence of that position [1]. But if these 'proof-texts' actually proved that 'purity' and 'sanctification' are the baptism in the Ruach (Spirit), then the testimony of Yah'shua (Jesus) proves that the talmidim (disciples) were sanctified (qadosh, holy, set-apart), had the Ruach/Spirit-baptism, and had the old man taken out of them before the first Messianic Shavu'ot (Weeks, 'Pentecost'), and therefore did not need these experiences at that New Covenant Shavu'ot (Weeks) as something completely new! The difference was not qualitative but quantitative...and one or two other things!

On the other hand, if they were 'pure' or 'clean' in heart - whether juristictionally (from the point-of-view of the the heavenly Court) by emunah (faith), or 'in the process' through the ongoing working out of their salvation with 'fear and trembling' (Phil.2:12) - without and before such a fiery, spiritual baptism, then this fact proves that the Ruach (Spirit) Baptism is not sanctification. How many so-called 'Spirit-filled' believers (not to mention 'Once Saved, Always Saved folks) do you know who are quick to judge others and believe themselves to be a cut above the rest because of their claimed 'baptism of the Spirit' or 'permanent regeneration' because of some once-off declaration, making an appeal to cheap grace? Not a few of them even believe they have stopped sinning. We can return to the dead man of the flesh at any time we choose by simply taking our eyes of Yah'shua (Jesus) and putting them back onto the flesh. So dare we make Messiah the author of false testimony in John 13:10-11 or 15:3? Yah forbid! Or should we, rather, reject the theory of men who deny His testimony and speak arrogantly of possessing that which they do not have, which is but a psychic counterfeit that plays on human pride?

The Scriptures are plain enough. What could be clearer than that the talmidim (disciples) were sanctified before the cross? Could a person be "clean", belong to Elohim (God), keep Yahweh's Davar (Word), be kept by Messiah, be "in Messiah (Christ)", not be of the world "even as" Messiah was not of the world, and still be in an unsanctified and morally unclean condition? Of course not! The talmidim (disciples) were in right relationship through believing and keeping their eyes on their Saviour. One of them - who had his eyes on Messiah initially - at length took them off Him because he chose to allow his heart to be corrupted.

Nothing, furthermore, could be plainer in Scripture than the fact that the talmidim (disciples) were given power by Yah'shua (Jesus), and that they exercised this power before the cross and before the first Messianic Shavu'ot (Pentecost). They had to be saved from all sin, and be sanctified, before they could receive this power of the Ruach haQodesh (Holy Spirit). Don't you believe me? Read it for yourself, for Yah'shua (Jesus):

"...gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease... These twelve (including Judas) Yah'shua (Jesus) sent out and commanded them, saying: "... as you go, preach, saying, 'The kingdom of heaven is at hand.' Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give...Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves...But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; for it is not you who speak, but the Ruach (Spirit) of your Father who speaks in you" (Matt.10:1,5-8,16,19-20, NKJV).

This was both a present instruction for the time before the cross and a prophetic one for the future after Shavu'ot (Weeks), and it included an anointing. So the Twelve (including Judas) "went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them" (Mark 6:12-13, NKJV). The seventy special witnesses also went out and preached and cast out many devils by the Ruach Elohim (Spirit of God) (Lk.10:1-18).

It is therefore ridiculous to think, as many do, of such men as being unholy and unsanctified and still having an 'old man' or the devil in them and yet be anointed by the Ruach (Spirit) to do all these things, for the 'old man' is in reality nothing but the devil working in men in Old Creation 'life'...or really, death. If so-called 'unsanctified' people had enough of the Ruach (Spirit) to do these things, without the baptism of the Ruach (Spirit), or the fullness of Elohim (God), at the First Messianic Shavu'ot (Weeks) or 'Pentecost', so-called, then shouldn't people today who claim to have the fullness of the Ruach (Spirit) - who claim that they are 'Spirit-filled' and sanctified be able to do as much or more? In other words, if they had these experiences and were not sanctified, or, if they could do all these things without sanctification, then people claiming to be sanctified today should be able to do at least as much or more than those so-called 'unsanctified' talmidim (disciples) could do. And yet apparently they do not, or very little and very seldom in spire of all the noise they make and all the boasting they engage in. The rest simply make excuses and claim they are 'cessationists' - that 'modern, post-apostolic sanctification' no longer includes these gifts.

If the talmidim (disciples) had the Ruach (Spirit) "in" them before the cross, as we know they did, then the statement of Yah'shua (Jesus) in John 14:17 which says, "[The Ruach/Spirit] dwells with you and will be in you" (NKJV), can only refer to the Ruach haQodesh (Holy Spirit) coming into their lives in all FULLNESS at the New Covenant or First Messianic Shavu'ot (Weeks, 'Pentecost'). The Tanakk (Old Testament) spoke of the Ruach (Spirit) being in believers in various 'measures' - you will remember that Elisha was given twice as much Ruach (Spirit) as Elijah - so what the first Christians/Messianics received was greater than what either Elijah or Elishah had because they received the fullness - no more was 'giveable'. So the difference between Old and New Covenants was one of quantity, and the difference wasn't just a 'little bit extra'. I mean, we're talking of the difference between a barrel-load and a swimming pool-full, or even greater!

Just cast your minds back to Elijah and Elisha. What kind of miracles did they do? Elijah did a total of 8 that we know of. He:

• 1. Shut up the heavens causing a drought (1 Ki.17:1);
• 2. Multiplied flour and oil for a widow (1 Ki.17:14-16);
• 3. Raised the widow's son from the dead (1 Ki.17:22-23);
• 4. Defeated the prophets of Ba'al with fire from heaven (1 Ki.18:25-38);
• 5. Brought rain to end the drought (1 Ki.18:41-45);
• 6. Destroyed 51 soldiers with fire and lightening from heaven (1 Ki.1:9-10);
• 7. Destroyed another 51 soldiers with fire and lightening (1 Ki.1:11-12); and
• 8. Parted the waters of the River Jordan (2 Ki.2:8).

Now I don't know about you, but that to me spells a lot of Ruach (Spirit)! If that's the 'Spirit of Elijah' then I'm wondering, what sort of 'spirit' is in the churches today, especially those who claim to have the same 'spirit' as they did at 'Pentecost'?! Elisha did twice as many miracles as Elijah! He:

• 1. Parted the waters of the River Jordan too (1 Ki.2:14);
• 2. Purified poisonous water (2 Ki.2:19-22);
• 3. Sent bears to ravage his attackers (2 Ki.2:23-24);
• 4. Caused a flood to save Israel and foil the Moabites (2 Ki.3:14-25);
• 5. Made a miraculous flow of oil for a widow (2 Ki.4:2-7);
• 6. Gave fertility to the woman of Shunem (2 Ki.4:8-17);
• 7. Raised a child from the dead (2 Ki.4:32-27)
• 8. Purified poisonous soup (2 Ki.4:38-41);
• 9. Multiplied loaves like Yah'shua (Jesus) would to feed a large crowd (2 Ki.4:42-44);
• 10. Healed Naaman of leprosy (2 Ki.5:1-19);
• 11. Cursed Gehazi with leprosy (2 Ki.5:20-27);
• 12. Made an iron axe-head float (2 Ki.6:1-7);
• 13. Struck the Aramaeans blind (2 Ki.6:18);
• 14. Prophesied the end of the Aramaean siege (2 Ki.7:1-20);
• 15. Prophesied the death of Ben-Hadad and the rise of Hazael (2 Ki.8:7-15); and
• 16. Prophesied Israel would defeat Aram (2 Ki.13:14-19).

Now I remind you all of this simply to put things into perspective. I hope I don't need to remind you of the miracles that were done before the cross by both Yah'shua (Jesus) and the apostles, or what happened after the cross...after the resurrection and ascension! When the first believers were baptised in the Ruach (Spirit) and Fire at the first New Covenant or Messianic Shavu'ot (Weeks, 'Pentecost') after the Master had left the earth, they were FLOODED with the Ruach (Spirit) to enable them to evangelise the known world with power and signs. "A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you," Yah'shua (Jesus) promised (Luke 6:38, NIV). If what Elijah and Elisha had was but a 'portion', what do you imagine the first talmidim (disciples) had?! And who is anyone to call themselves 'Pentecostal' or 'Spirit-filled' Continuationists - continuing with the same anointing as the New Testament believers - when little of this is in reality happening! Worse, in the absence of the 'real thing', all sorts of counterfeits abound because they are pursuing false occultic spirits giving people psychic powers like the devil-worshippers with the same sign these wicked people use - talking gibberish and twisting scripture to justify it not realising that one of the signs of 'Pentecost' is judgment.

We are told by the apostle Paul that men in the days of the Tanakh (Old Testament) had the Gospel of Salvation preached to them and that it was the same Good News preached in the Messianic Scriptures (New Testament). Follow with me now and see that it is so:

"The Scripture foresaw that Elohim (God) would justify the Gentiles by emunah (faith), and announced the Besorah (Gospel) in advance to Abraham: 'All nations will be blessed through you.' So those who have emunah (faith) are blessed along with Abraham, the man of emunah (faith)" (Gal.3:7-9, NIV).

"For everyone who depends on legalistic observance of Torah commands lives under a curse, since it is written, 'Cursed is everyone who does not keep on doing everything written in the Scroll of the Torah' (Dt.27:6). Now it is evident that no one comes to be declared righteous by Elohim (God) through legalism, since 'The person who is righteous will attain life by trusting and being faithful' (Hab.2:4). Furthermore, legalism is not based on trusting and being faithful, but on a misuse of the text that says, 'Anyone who does these things will attain life through them' (Lev.18:5). The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf; for the Tanakh (Old Testament) says, 'Everyone who hangs from a tree ('ets) comes under a curse' (Dt.21:22-23). Yah'shua the Messiah (Jesus Christ) did this (hanging on a cross) so that in [echad] union with Him the Gentiles might receive the blessing announced to Abraham, so that through trusting and being faithful, we might receive what was promised, namely, the Ruach (Spirit)" (Gal.3:10-14, JNT/CJB).

"For we also have had the Besorah (Gospel) preached to us, just as they (the ancients) did; but the message they heard was of no value to them, because those who heard did not combine it with emunah (faith, trust)" (Heb.4:2, NIV)

Yahweh gave the Old Testament qodeshim (saints, set-apart ones) the same blessings as those received in the New Covenant on the basis of their emunah - their faith, trusting - in the coming Redeemer, just as the new Testament qodeshim (saints, set-apart ones) are belssed by emunah - faith, trusting - in the Redeemed who has already come. Indeed, did not Paul say that even the New Testament qodeshim (saints, set-apart ones) are to "walk in the footsteps of the faith that our father Abraham had" (Rom.4:12, NIV; also Gal.3:8-14).

Now this is important. If Messiah had not died, neither the Old nor the New Testament qodeshim (saints, set-apart ones) would have been redeemed. Remember, the atonement was retroactive, reaching back into the past to those who believed before the cross, being the basis of the 'line of spiritual credit' on which the ancients received their salvation. How, then, were the ancients saved before the cross? Put in modern terms, Yahweh did a credit business before the cross, meaning, He blessed men and women by giving them the benefits of the coming redemption in advance, and they enjoyed those benefits just as much before the debt was paid as now men and women enjoy them since the debt has been paid. Men and women through all æons (ages) have enjoyed the benefits of things bought on credit just as much as they have enjoyed them when bought for cash. But, as anyone who has borrowed money knows, things bought on credit must be paid for according to the promises given, or it is a dishonest transaction. And so it is with redemption. Yahweh has promised to pay the debt man owed - and so, on the basis of His own Davar or Word and faithfulness to pay the debt, He blessed men and women before it was paid. Now, since the debt has been paid, Yahweh deals strictly on a cash basis. Men and women no longer look forward to a coming redemption even if they are still looking forward to a coming universal resurrection. You see, we get New Creation resurrection power in part today - on credit - on exactly the same basis as the ancients before the cross got credit on redemption. And as far as redemption is concerned, we can now act on the basis of an accomplished work of redemption in Christ.

We'll continue with this next week as there is more to be said. By all means check through the Scripture references which you will find listed in the website article. The important things I want you to take away with you today are that:

• 1. The same Ruach (Spirit) has been enjoyed by all believers in all dispensions in all covenants, the difference only being in degree;
• 2. The Besorah (Gospel) or Good News is the same in all dispensations and covenants - that is, salvation is by faith or trusting leading to faithfulness (obedience, loyality) - though after the cross the need for animal sacrifices, offering a temporary covering, was no longer needed;
• 3. The reason this has 'worked' in real-time is because of the credit system set up by Yahweh for Redemption (and also Resurrection power), the atonement working both forwards (cash) and backwards (credit) in time; and
• 4. Shavu'ot (Weeks) was the point of spiritual release, the transition point turning the whole of history on one gigantic hinge of redemption and resurrection change, releasing upon the faithful what was accomplished by Yah'shua (Jesus) at Pesach (Passover) and Yom haBikkurim (Firstfruits, Resurrection).

Endnotes

[1] Matthew 5:8; 1 Timothy 1:15; 3:9; 2 Timothy 1:3; 2:22; 1 Peter 1:22

Acknowledgements

[1] Finis Jennings Dake, God's Plan for Man (Dake Publishing, Lawrenceville, GA: 1977)
[2] John MacArthur, Bible Studies - Speaking in Tongues: 1 Corinthians 13:8-14:40 (Word of Grace Communications, Panorama City, CA: 1988)