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Patriarchinity Chapter 2: Who vs. It
Posted by Yaacov on October 6, 2008 at 5:54am
in Patriarchinity
Patriarchinity Chapter 2: Who vs. It
By Chris Jacob (Yaacov) Schaefer ©2009
Before getting started, there is the distinction that needs to be made
between Qodesh (Kodesh) and Kadosh. While the general meaning for both
words is the basically the same (set apart, distinct, etc.) , the
application is different. While Kadosh refers to objects or sometimes
lesser beings, Qodesh always refers to living being(s) or more specifically, Divine Being(s).
An additional distinction needs to be made between power and Power.
When i speak of cutting the power at the circuit breaker, I’m speaking
of electrical energy-- a force that is void of character and
intelligence. When Hegessipus (Nazarene speaking around170 CE), quotes
Yaakov/James the Just, “Why ask ye me concerning Yeshua the Son of Man?
He Himself sits in heaven, at the right hand of the Great Power”; it is clear that The Great
Power is referring to Father YHWH, not a characterless or mindless
force. Even in our modern language usage, we have the concept of
“powers” meaning persons of authority, as when an employee explains “I would have done that, but the powers that be said I better not or else they’d fire me.”
It is common in a significant number of Messianic congregations, for them to consider the Ruach HaQodesh to be an it rather than a Who, a Power void of any “character” rather than a Powerful Being. So let’s take a look at some scriptures that discuss both the Ruach HaQodesh and power.
Masaah Schlichim/Acts 10:38
38 How YHWH anointed Yehosha of Natzeret with the Ruach
HaQodesh and with power:
Notice that there’s a distinction between the Ruach HaQodesh and the
power annointing of YHWH. The power is an attribute of YHWH (guided by
Him), and the Ruach HaQodesh is the Who. There is an it power, and then there is a WHO POWER.
Romiyah/Romans 15:13
13 Now the Eloah of hope fill you with all joy and
shalom in believing, that you may abound in your expectation,
through the power of the Ruach HaQodesh.
Now if some say that the Ruach HaQodesh is just an it power of YHWH, or an “It” of YHWH, then the passage doesn’t make sense. Why? because then then Romiyah 15:13 says the it power of the it power.
So obviously the power that enables believers to abound in expectation
is guided and administered by the Ruach HaQodesh, an intelligent Being.
Tesloniqyah Alef/First Thessalonians 1:5-6
5 For our Gospel came not to you in word only, but also
in power, and in the Ruach HaQodesh, and in much
assurance; as you know what manner of men we were
among you for your sake.
6 And you became followers of us, and of the Master,
having received the word in much tribulation, with the
joy of the Ruach Hakodesh:
So there is indeed a distinction between power and Who the power is
guided by. Other wise it would have said “but also in power and in
power, and in much assurance…”—that wouldn’t make any sense.
Besides, an “It” doesn’t have joy, but a Who does have joy.
Another variation of the “it” theme is when some
Messianics attribute the title “Ruach HaQodesh” to Believers’
collective or individual spirits—Their rationale goes something like
this: “Each person has/is a spirit; believers are called to be set apart; when a believer obeys Torah, then he/she is set apart; therefore obedient believers individually and/or collectively are the Set Apart Spirit.” I know that may sound shocking (hopefully), but that is actually what some Messianics believe.
Well, let’s see if their assumption lines up with scripture.
Yochanan Moshe/Mark 13:11 (Yehoshua speaking)
11 “But when they shall lead you away, and deliver you
up, take no thought beforehand what you shall speak,
neither do you premeditate: but whatever shall be given
you in that hour, that you shall speak: for it is not you
that speaks, but the Ruach HaQodesh.”
That passage clearly shows there is indeed a painfully obvious distinction between the redeemed believer and the Ruach HaQodesh. Yehoshua is not speaking to The Ruach HaQodesh in that passage. He is speaking about the Ruach HaQodesh to his disciples
and subsequently to other believers who are reading the Scripture. He
is telling them and us, that under the abovementioned circumstances,
the Ruach HaQodesh will be speaking through believers. Is there not some similarity there as to how Yehoshua spoke His Father’s words?
Lets take some more passages that deal with speech.
1Tim 4:1
Now the Ruach speaks expressly, that in the last
days some shall depart from the faith, giving
heed to seducing spirits, and teachings of demons;
Speaking is an action verb. True, Scripture speaks to us also, but Who inspired/breathed the Scriptures? The Ruach HaQodesh. Hence, Scripture is the Living Word.
Masseh Schlichim/Acts 20:23
23 Except that the Ruach Hakodesh witnesses in every
city, saying that prison and afflictions await me.
Witnessing and saying—things that a Who would do.
Maasah Schlichim/Acts 13:2, 13:4a
2 As they made prayer and fasted to YHWH, the Ruach
HaQodesh said, “Appoint for Me Bar-Nava and Shaul for
the work for which I have called them.”...
...
4a So they, being sent out by the Ruach HaQodesh,
departed to Seleukia.
Right there is a direct quote from the Ruach HaQodesh.
Direct quotes don’t come from that which is non-living. While the
disciples are praying and fasting to Abba YHWH, The Ruach HaQodesh was
sent by YHWH with YHWH’s answer of who should be appointed. So
basically BarNava and and Shaul were sent out by the Ruach HaQodesh,
Who spoke to them on behalf of Abba YHWH.
Maaseh Schlichim/Acts 21:11
11 And when he had come to us, he took Shaul’s girdle,
and bound his own hands and feet, and said, "This says the
Ruach HaQodesh, 'So shall the Yahudim at Yahrushalayim
bind the man that owns this girdle, and shall deliver him
into the hands of the pagans.'”
Another direct quote from the Ruach HaQodesh. In other places when a
prophet would speak, it was often prefaced with “Thus says YHWH:…” or
“YHWH says…” or “The word of YHWH:…” But here, the quote is distinctly
and deliberately from the Ruach HaQodesh. Now of course the Ruach
HaQodesh is relaying the will of Abba YHWH anyway, so there is no
conflict whatsoever between the will of YHWH and the actions of the
Ruach HaQodesh—remember, they are Echad.
Ephesyah/Ephesians 4:30
30 And grieve not the Ruach HaQodesh of YHWH, by whom
you are sealed for the Day of Redemption.
Sealed by whom, not by that or by what. Besides, how does one grieve an “it?”
Ivrim/Hebrews 10:29
29 Of how much worse punishment, do you think, he
shall deserve, who has trampled under foot the Son of
YHWH, and has counted the blood of the covenant, by which he
was made kadosh as a common thing, and has insulted the
Ruach of favor?
You cannot insult an “it” but you can insult a “Who.”
Yeshayahu/Isaiah 63:10-11
10 But they rebelled, and grieved His Ruach HaQodesh:
therefore He became their enemy, and He fought against
them.
11 Then He remembered the days of old, Moshe, and His
people, saying, “Where is He that brought them up out of
the sea with the shepherd of His flock? Where is He that
put His Ruach HaQodesh within him?”
The Ruach HaQodesh was grieved at their rebellion. Because the Ruach
HaQodesh was grieved by them, then YHWH became their enemy and fought
against them for their causing grief to the Ruach HaQodesh. An it is not grieved, only a Who. YHWH is treating the Ruach HaQodesh as a Who-- by defending the honor of the Ruach HaQodesh.
Masseh Schlichim/Acts 15:28
28 For it seemed good to the Ruach HaQodesh, and to us, to
lay upon you no greater burden than these necessary
initial things;
Another distinction is made between the believers and the Ruach HaQodesh. And besides, something doesn’t seem good to an “it.” Something only seems good to a who.
Luka/Luke 12:12
12 “For the Ruach Hakodesh shall teach you in the same
hour what you ought to say”.
Who is promised to teach us? The Ruach HaQodesh. The
passage is not talking about an interactive computer program, but
rather an active Living Being.
2 Tim 1:13-14
13 Hold fast to the form of sound words, which you have
heard of me, in faith and in the love that is in Yehoshua
the Moshiach.
14 That good thing which was committed to you keep by
the Ruach HaQodesh who dwells in us.
Not “that dwells in us”, but “ who dwells in us.”
Qorintyah Aleph/1st Corinthians 6:19 (ISR)
19 Do you not know that your body is the Dwelling Place of the Ruach HaQodesh,
who is in you,
which you have from Eloah, and you are not your own?
Dwell speaks of a Who, not an It. Other versions have Temple instead of Dwelling place. Now pagan religions have pagan temples made to worship their “its”, things, and things dressed up to give the illusion of a who.
Taken a step futher, some religions have temples to worship active
demonic beings. But a demon is not worthy of being called a “who” anyways, so who’s to object if a demon is referred to as an “it?” Only the true faith has living temples that are dwelt by a truly Living Being.
Masaah Schlichim/Acts 9:31
31 Then had the congregations of Yisrael shalom
throughout all Yahudah and Galil and Shomron, and were
built up; having their halacha (way to walk) in the fear of YHWH, and in
the comfort of the Ruach HaQodesh, and were multiplied.
What kind of comfort is more meaningful: comfort from an it or a Who?
An illustration from a non-spiritual level: After a hard day of heavy
physical work, would you prefer to sit in an automated “massage chair”
that mindlessly jiggles your body, or would you rather have a living
person skillfully massage your sore muscles by consciously responding to your specific needs?
Luka/Luke 3:22a
22 And the Ruach Hakodesh descended in a bodily shape
like a dove upon Him.
The descent (flying down) of the Ruach HaQodesh was compared to the
fluttering of a dove (also a living being). The Ruach HaQodesh in this
event is in some kind of bodily shape. Either the body is living or it is not. Since the Ruach HaQodesh gives life, certainly this bodily shape is that of a Living Being: a Who not an it.
Galutyah/Galatians 4:6
6 And because you are sons [children],YHWH has sent forth the
Ruach HaQodesh of His own Son into your hearts, crying,
“Abba, Abba”.
Obviously YHWH isn’t crying to Himself. And also (but not quite as obvious), Yehoshua isn’t crying in our hearts “Abba Abba ” either. If that were the case, the passage would have read “YHWH has sent forth His own Son into your hearts crying ‘Abba, Abba’” But it does not say that! It says “the Ruach HaQoesh
of His own Son…” How often have we heard a mother of her children
(within their earshot) speaking on the behalf of her children to their
dad, saying “Daddy, couldn't we please…” Regardless, crying out “Abba,
Abba” is the action of a Living Being, a Who, not an it.
Yochanan 3:8 (Yehoshua speaking)
8 “The wind blows where it desires, and you hear the
sound of it, but cannot tell where it comes from, and
where it goes: so is every one that is born of the Ruach.”
A believer is born of the Ruach HaQodesh. Who is giving birth in that verse? The Ruach HaQodesh. Only living beings give birth.
Even in the physical realm, the law of biogenesis verifies this basic concept. An “it” does not give birth to a “who”. Life begets life.
At this point, it is worthwhile to see how this understanding was
foundational even in the Apostle’s creed, written around 110 C.E
possibly while some disciples were still living.
Apostles Creed (with sacred Names and titles restored)
I believe in Elohim, the Father Almighty,
the Creator of heaven and earth,
and in Yehoshua Moshiach, His only Son, our Master:
Who was conceived of the Ruach HaQodesh,
[but] born of the virgin Miriam,
suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended into Gehenna.
The third day He arose again from the dead.
He ascended into heaven
and sits at the right hand of Elohim the Father Almighty,
whence He shall come to judge the living and the dead.
I believe in the Ruach HaQodesh, the set-apart universal congregation,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting.
Amein. [brackets mine]
Notice the structure: “I believe in” immediately preceeds Who the belief is in; and that is then followed by the actions, attributes or effects/results of the Who.
Look at the 4th line, it says that Yehoshua was conceived of the Ruach HaQodesh. Life comes from Life. An It cannot conceive a Who.
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Reply by Yaacov on November 21, 2009 at 6:18pm
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This page was created on 5 May 2010
Updated on 5 May 2010
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