This episode surveys references in the Old Testament to the Holy Spirit, ultimately arguing that many can not be explained by appealing to the personification of God's creative activity. Instead of finding distinctive persons in the Godhead, Jews typically understand references to God's Spirit as poetic expressions of God's working in creation, as seen in Gen 1:2 , where the Spirit of God hovering over the waters signals the beginning of creation week. The personification argument is however unconvincingly in light of several verses that ascribe indisputable qualities of personhood to the Spirit's activity. The Spirit grieves (Isaiah 63:10) and instructs (Nehemiah 9:20), and Micah even queries if He is "impatient." (Micah 2:7) Some verses draw distinctions within the Godhead: prophets speak the words of the Lord that are sent "by His Spirit." (Zechariah 7:12) Interpreting the "Spirit" of God as merely the personification of God's power or creative activity doesn't square with descriptions of personhood and the Spirit's apparent distinct presence within the godhead. The Biblical evidence of the personhood of the Holy Spirit is of course very relevant to the question, whether Jews and Christians "believe" in the same god.
Jesus: the Lord of Jews
This episode elaborates on the most pivotal event in history, the resurrection, and the appropriate Scriptural response. The resurrection of Christ signaled, according to Peter, that Christ was the exalted Lord spoken of in Psalm 110:1. Peter declared in his first sermon at Pentecost that Christ rose from the dead and is seated at the right hand of God. He then cites as proof Psalm 110:1, "The Lord said to my Lord: 'Sit at my right hand until I make your enemies a footstool for your feet.'" The significance of the resurrection? "God has made Him both Lord and Christ.." (Acts 2:33-36) Christ is the exalted Lord seated at the right of God, and the resurrection is the proof. When asked by the Jewish crowd what their response should be, he said they needed to repent and be baptized in the name of Jesus Christ." Identification with Christ, the Lord of David, indicates one believes in the God revealed to the Jews in the Old Testament. And Jewish failure to come under His Lordship means all "Jewishness" is forfeited. (Acts 3:23, (1 John 2:23) Consequently, Jews who reject the Lordship of Christ do not believe in the same God as Christians and Jews faithful to the God of Abraham, Moses and David.
What Do ‘Real’ Jews Believe about God?
This episode reiterates the main theme of the last several episodes, that belief in Christ as the Messiah is essential if one were to consider himself/herself a true Jew. Almost all early Christians (30-42 A.D.) were Jewish, and they would not have maintained that their belief in Christ was a peculiarly Christian contribution, as opposed to the god of the Jews. The God of Abraham and the God of Moses pointed to the second person of the Trinity. The New Testament authors and Christ Himself affirmed that true Jewishness required accepting Christ as the Messiah, Paul even arguing that physical circumcision without the circumcision of the Spirit accounted for nothing, and one's claim to be a Jew was spurious. (Romans 2:28-29, 1 Corinthians 7:19) The last part of the episode addresses the Holy Spirit, the third person of the Trinity. Ezekiel had predicted that future believers would receive the Spirit and consequently keep God's law. (Ezekiel 36:27) Christ spoke of this regeneration as necessary for entering into the kingdom of God. (John 3:6)
True Jews Believe in Christ
The series so far has mostly emphasized the continuity of the Old and New Testaments regarding belief in the one God revealed in the Scriptures. This and subsequent episodes however press home the discontinuity between the God of the Jews and the God of Christians. This discontinuity becomes obvious in the gospels where Christ's messiahship, deity and exclusive mediatorial role are affirmed. Christ said that "all things have been handed over to Me by My Father." (Matthew 11:27) He told the Jews "unless you believe that I am He (a declaration of his messiahship and deity), you will die in your sins." (John 8:24) John later declares that "whoever denies the Son does not have the Father." (1 John 2:23) Once the Son is raised from the dead, faith in Christ as the divine Messiah and only mediator between God and man is absolutely necessary for salvation. Faith in Christ is moreover the natural response of any who are TRUE sons of Abraham and Moses. Abraham saw Christ's day and was glad. (John 8:56) Moses prophesied of the coming Messiah and made obedience to His authority the very essence of true Judaism. (Deuteronomy18:18-19) Peter said that any Jew who rejected Christ would be "cut off from His people." (Acts 3:23, NIV) A fair conclusion of all these Scriptures is that Jews who reject Christ are not children of Abraham or true Jews, and Christians and Jews do NOT believe in the same God.
Messiah and Jewish Misinterpretation of THE Son
This episode addresses the common Jewish interpretation of Psalm 2, in which "son" refers to Israel, not the unique Son of God. Jews commonly appeal to other passages in Scripture that identify Israel as God's "son," like Exodus 4:22, "Israel is My son, My firstborn." Coupled with 2 Samuel 7:14, where every new Jewish king becomes a "son," Jewish interpreters have some Scriptural basis to pose that "the son" of Psalm 2 refers to Israel or the personification of Israel in a new monarch. The qualifying comments of psalm 2 shatter this interpretation. The new king is God's Messiah, his "anointed one," (v.2) and his inheritance are the all the nations, "the very ends of the earth," a ridiculous claim, even at the height of Israel's power under Solomon. The Messiah of Psalm 2 must refer to a unique Son, for His installation as king in Zion will result in worldwide "shattering" of the nations (v.9) Jesus would later correct Pharisees' interpretations that made the Messiah a mere son of David, According to Psalm 110:1, the Messiah, a distant biological son of David, was also the Lord of David, "the Lord says to my Lord, sit at My right hand until I make Your enemies a footstool for Your feet." Christ dismissed the Pharisees' claim that the primary identity of the Messiah was that of a son, "If David then calls Him 'Lord", how is He his son." (Matthew 22:45) The best explanation of THE SON in Psalm 2 and Psalm 110 is that it refers to the unique Son of God, the Messiah King Who is now seated at God the Father's right hand, waiting till till all His enemies are subdued.
God the ‘Son’ in the Old Testament?
Most of us know that the distinctive difference between Christians and Jews is that Christians believe in the deity of Christ whereas Jews do not, some contending that the deity of Christ, God the Son and the trinity were doctrines not revealed till the New Testament. This program begins a series of episodes explicating common questions surrounding these doctrines, highlighting the pertinent Old Testament Scriptures that point to the fuller revelation of the godhead in the Christian faith. This episode begins with Psalm 2, noting that the Messiah is called "my Son," and is "begotten" in time, "today I have begotten you." If Christ is the ETERNAL son of God, how can He be begotten "today?" This episode demonstrates from several Scriptures that God the Father "begat" God the Son upon Christ's accession as king. Luke cites the resurrection as the fulfillment of Psalm 2: "God has fulfilled this promise to our children in that He raised up Jesus, as it also written in the second Psalm, 'You are my Son; today I have begotten you.'" (Acts 13:33) While the average Jew living prior to Christ probably did not consider God's future Messiah as "God the Son," much less one of the three persons comprising the Trinity, he nevertheless hoped in the future absolute rule of God's Messiah, as Christ's final entry into Jerusalem suggests. Together with the distinctive elements of Judaism introduced in the last 2 lessons (justifying faith in God's provision and God's dealing with man through a perfect representative), hope in God's Messiah, make up the core of Old Testament Judaism, which naturally carried over into New Testament Christianity.
Pardoned and Gainfully Employed: Your New Life in Christ
This episode spells out the appropriate reaction of Christians who realize the enormity of mercy extended to them in the death, burial and resurrection of Christ. All Christians are acquitted from a gigantic debt that they could not pay. "The wages of sin is death," and Christ paid those wages. As we progressively understand the severity of the debt and the eternal death in hell that we all justly deserve, we gain proper perspective on how to live our remaining days. Paul says in Romans 6:13 that "we are alive from the dead." Gratitude over being the recipients of God's indescribable gift motivates us to re-present our members as instruments of righteousness in honor of the God who graciously pardoned us and gave us life. So we gladly unite ourselves with Christ in the likeness of His death, putting to death the deeds of the flesh (Rom. 8:13), so that we may also walk in the newness of His life, His resurrected life. We live for the will and pleasure of God as grateful servants in the army of the Lord.