Orthodox Jewish Rabbis reject NT Holy Spirit

The Christian church often cites Old Testament (OT) scriptures to support the New Testament (NT) concept of the Holy Spirit as a personal, divine entity within the Trinity, emphasizing continuity between the OT Ruach Elohim (Spirit of God) and the NT Holy Spirit. Orthodox Jewish rabbis, however, interpret these same scriptures within a strictly monotheistic framework, rejecting Trinitarian implications and viewing the Spirit as God’s power or influence, not a distinct person. Below, I explore key OT scriptures used by Christians to support the NT Holy Spirit, followed by Orthodox Jewish perspectives on those texts.Old Testament Scriptures Used by ChristiansChristian theology draws on several OT passages to argue that the Ruach Elohim prefigures the Holy Spirit’s role in the NT, particularly its personhood, indwelling, and messianic significance. Here are the primary texts and their Christian interpretations:Genesis 1:2 – The Spirit in CreationText: “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”Christian Interpretation: Christians see the Ruach Elohim as the Holy Spirit, an active agent in creation, suggesting a distinct role within the Godhead. This is often linked to NT passages like John 1:1-3, where the Word (Christ) and Spirit are co-creators with God. The “hovering” implies a personal, purposeful presence, aligning with the Spirit’s creative and life-giving role in the NT (e.g., Acts 2, Pentecost).Context in Christian Theology: The Spirit’s involvement in creation supports its divine nature and sets the stage for its NT role in renewing creation through salvation (Titus 3:5).Isaiah 11:1-2 – The Spirit on the MessiahText: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.”Christian Interpretation: This passage is seen as a messianic prophecy fulfilled in Jesus, who is anointed by the Holy Spirit at His baptism (Luke 3:22). The Spirit’s attributes (wisdom, understanding, etc.) reflect its divine role in empowering the Messiah, supporting the NT view of the Spirit as a personal entity working in harmony with Christ (John 16:13-14). The permanence of the Spirit “resting” on the Messiah contrasts with the temporary empowerment in the OT.Context in Christian Theology: This text underscores the Spirit’s role in messianic ministry, fulfilled in Jesus’ life and extended to believers through the Spirit’s indwelling (Romans 8:9).Joel 2:28-29 – The Universal Outpouring of the SpiritText: “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit.”Christian Interpretation: Christians view this as fulfilled at Pentecost (Acts 2:16-21), where Peter cites Joel to explain the Holy Spirit’s outpouring on all believers, regardless of status, marking the church age. The universal scope and ongoing presence of the Spirit align with the NT’s emphasis on the Spirit’s indwelling and empowerment of all Christians (1 Corinthians 12:13).Context in Christian Theology: This passage bridges the OT’s eschatological hope with the NT’s realization, portraying the Holy Spirit as a personal, transformative presence in the church.Psalm 51:11 – The Holy Spirit and Personal RelationshipText: “Cast me not away from your presence, and take not your Holy Spirit from me.”Christian Interpretation: David’s plea suggests the Spirit’s role in maintaining a personal relationship with God, prefiguring the NT’s teaching on the Spirit’s indwelling (John 14:16-17). Christians see this as evidence of the Spirit’s personal nature, capable of being grieved (Ephesians 4:30) and essential to spiritual life.Context in Christian Theology: This text supports the NT idea that the Holy Spirit sustains believers’ communion with God, contrasting with its temporary presence in the OT.Isaiah 63:10-11 – The Spirit’s Personal AttributesText: “But they rebelled and grieved his Holy Spirit; therefore he turned to be their enemy, and himself fought against them. Then he remembered the days of old, of Moses and his people. Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put in the midst of them his Holy Spirit?”Christian Interpretation: The language of “grieving” the Spirit suggests personhood, as it implies emotional capacity, aligning with NT descriptions (Ephesians 4:30). The Spirit’s role in guiding Israel through Moses prefigures its NT role in guiding the church (John 16:13).Context in Christian Theology: This passage supports the Spirit’s divine and personal nature, active in history and responsive to human actions, consistent with NT pneumatology.Orthodox Jewish Perspectives on These ScripturesOrthodox Jewish rabbis interpret these OT passages through a monotheistic lens, rejecting any Trinitarian or personal interpretations of the Ruach Elohim. Their views, grounded in the Tanakh and rabbinic tradition, emphasize God’s unity and the Spirit as a metaphor for divine action or inspiration. Below are their perspectives on the cited texts:Genesis 1:2 – The Spirit in CreationOrthodox Jewish View: Rabbis interpret Ruach Elohim as “the wind of God” or a divine force, not a separate entity. Rashi, a medieval commentator, explains it as a “wind” or God’s creative power, citing the Hebrew term ruach’s meaning as “breath” or “wind” (e.g., Exodus 15:8). The “hovering” reflects God’s immanence in creation, not a distinct person.Critique of Christian Interpretation: Orthodox rabbis, such as Rabbi Tovia Singer, argue that Christians misread Ruach Elohim as a Trinitarian person, imposing NT theology on a monotheistic text. The Talmud (e.g., Chagigah 12b) and Midrash view this as God’s singular creative act, with no implication of a triune Godhead.Isaiah 11:1-2 – The Spirit on the MessiahOrthodox Jewish View: This passage describes a future human Messiah from David’s line, endowed with divine inspiration (Ruach YHWH) to lead Israel with wisdom and justice. Commentators like Rashi and Ibn Ezra see the Spirit as God’s guidance or empowerment, not a separate entity. The Messiah is a mortal king, not divine, and the Spirit’s attributes are qualities granted by God.Critique of Christian Interpretation: Rabbis reject the application to Jesus, arguing that the Messiah must fulfill all prophecies (e.g., universal peace, Isaiah 11:6-9), which they believe Jesus did not. The Ruach is not a person but a divine influence, and Trinitarian readings are seen as a distortion of monotheism (Maimonides, Guide for the Perplexed 2:45).Joel 2:28-29 – The Universal Outpouring of the SpiritOrthodox Jewish View: This is a messianic prophecy about a future age when God will grant widespread prophetic inspiration to Israel, restoring the nation. The Ruach is divine inspiration, not a person, and its outpouring is tied to Israel’s redemption, not a universal church. The Talmud (Sanhedrin 99a) links this to the messianic era, still awaited.Critique of Christian Interpretation: Rabbis like Rabbi Aryeh Kaplan reject the Christian claim that Joel was fulfilled at Pentecost, arguing that the prophecy applies to Israel, not a gentile church. The universal outpouring is future-oriented, and Christian use of this text is seen as taking it out of its Jewish context, ignoring its connection to Israel’s restoration.Psalm 51:11 – The Holy Spirit and Personal RelationshipOrthodox Jewish View: The Ruach HaKodesh here is God’s divine presence or favor, not a distinct entity. Rashi interprets it as the “spirit of prophecy” or closeness to God, which David fears losing due to sin. The term “Holy Spirit” is a poetic expression of God’s guidance, not a person. The Talmud (Yoma 22b) suggests David’s concern is about losing divine favor, not a literal entity.Critique of Christian Interpretation: Orthodox rabbis argue that Christians over-personalize the Spirit, reading NT theology into the text. The concept of a permanent indwelling Spirit is foreign to Jewish thought, which sees divine inspiration as temporary and tied to righteousness or prophecy (Maimonides, Laws of the Foundations of Torah 7:1).Isaiah 63:10-11 – The Spirit’s Personal AttributesOrthodox Jewish View: The “grieving” of the Spirit is anthropomorphic language, describing Israel’s rebellion against God’s guidance, not a personal entity. Rashi and Radak interpret Ruach HaKodesh as God’s presence or inspiration given to Moses and the prophets. The text reflects God’s immanence, not a separate divine person.Critique of Christian Interpretation: Rabbis like Rabbi Singer assert that Christians misinterpret “grieving” to imply personhood, ignoring the Hebrew Bible’s frequent use of anthropomorphism (e.g., God’s “anger” or “hand”). The Spirit is God’s active power, and Trinitarian readings violate Jewish monotheism (Maimonides, Thirteen Principles of Faith).Broader Orthodox Jewish CritiqueMonotheism and Rejection of Trinity: Orthodox Judaism, as articulated by Maimonides and others, holds that God is indivisible. Any suggestion of a distinct “Holy Spirit” as a person is seen as polytheistic. The Ruach Elohim is a metaphor for God’s action, not a separate entity (Talmud, Pesachim 117a).Cessation of Prophecy: The Talmud (Sanhedrin 11a) teaches that Ruach HaKodesh (prophetic inspiration) ceased after the last prophets, contradicting Christian claims of its ongoing presence in the church. Modern rabbis like Kaplan emphasize that divine inspiration now comes through Torah study and mitzvot, not a personal Spirit.Messianic Context: Passages like Joel 2:28 and Isaiah 11:2 are tied to a future Messiah who will restore Israel, not Jesus. Orthodox rabbis argue that Christians misapply these texts by ignoring their national and eschatological focus.Textual Misinterpretation: Rabbis often critique Christian exegesis for reading NT concepts into the OT, disregarding the original Hebrew context and rabbinic tradition. For example, the Midrash and Targum consistently interpret Ruach as God’s power or inspiration, not a person.SummaryChristian Use of OT Scriptures: The Christian church cites Genesis 1:2, Isaiah 11:1-2, Joel 2:28-29, Psalm 51:11, and Isaiah 63:10-11 to support the NT Holy Spirit’s personhood, divine role, and fulfillment of OT promises, particularly through Jesus and Pentecost.Orthodox Jewish Perspective: Orthodox rabbis interpret these texts as describing God’s singular power or inspiration, not a distinct person. They reject Trinitarian readings as incompatible with monotheism, view the Spirit as a metaphor, and see messianic prophecies as unfulfilled, tied to Israel’s future redemption.Key Tension: The Christian view emphasizes continuity and fulfillment in the NT Holy Spirit, while Orthodox Judaism maintains a non-personal, monotheistic understanding of Ruach Elohim, rejecting Christian interpretations as misreadings of the Tanakh.This analysis highlights the theological divide between Christian and Jewish understandings, rooted in differing views of God’s nature and the role of the Messiah.

Exploring The Spurit of God through the ages

The concept of the Spirit of God in the Old Testament and the Holy Spirit in the New Testament reflects both continuity and development in theological understanding, with significant differences in emphasis and interpretation. Orthodox Jewish perspectives, rooted in the Hebrew Bible (Tanakh), further contrast with Christian views, particularly regarding the nature and role of the Spirit. Below, I’ll outline the characteristics of the Spirit of God in the Old Testament, the Holy Spirit in the New Testament, and the perspective of Orthodox Jewish rabbis.The Spirit of God in the Old TestamentIn the Hebrew Bible, the "Spirit of God" (often Ruach Elohim or Ruach YHWH) refers to God’s active presence or power in the world, typically manifested in specific, temporary, and functional ways. Key aspects include:Creative and Life-Giving Force:The Spirit is associated with creation and sustaining life. In Genesis 1:2, the Ruach Elohim "hovers over the waters," suggesting a role in ordering creation. Similarly, in Psalm 104:30, God’s Spirit renews the earth by sustaining life.It imparts vitality, as seen in Ezekiel 37:1-14, where the Spirit breathes life into dry bones, symbolizing Israel’s restoration.Empowerment for Specific Tasks:The Spirit endows individuals with abilities for divine purposes, such as leadership, prophecy, or craftsmanship. Examples include:Joseph (Genesis 41:38), whose wisdom is attributed to the Spirit.Bezalel (Exodus 31:3), filled with the Spirit for artistic work on the Tabernacle.Judges like Gideon (Judges 6:34) and Samson (Judges 14:6), empowered for leadership or strength.Prophets like Elijah and Elisha, through whom the Spirit inspires divine messages (e.g., Micah 3:8).This empowerment is often temporary and task-specific, not a permanent indwelling.Moral and Spiritual Guidance:The Spirit is linked to righteousness and obedience, as in Psalm 51:11, where David pleads, “Do not take Your Holy Spirit from me,” implying a connection to God’s presence and favor.In Isaiah 63:10-11, the Spirit is grieved by Israel’s rebellion, indicating a role in guiding covenant faithfulness.Eschatological Hope:The Spirit is tied to future restoration, particularly in prophetic visions. Joel 2:28-29 promises that God will pour out His Spirit on all people, leading to widespread prophecy and divine communion, a passage later significant for Christians.The Old Testament’s portrayal of the Spirit is dynamic but not fully personalized. It is God’s power or influence, not explicitly a distinct person within the Godhead, as later Christian theology articulates.The Holy Spirit in the New TestamentIn the New Testament, the Holy Spirit (Greek: Pneuma Hagion) builds on Old Testament concepts but is presented with greater clarity as a personal, divine entity within the Trinity. Key distinctions include:Personhood and Trinitarian Identity:The Holy Spirit is depicted as a distinct person within the Godhead, alongside the Father and Son. This is evident in the baptismal formula (Matthew 28:19) and the Trinitarian blessing (2 Corinthians 13:14).The Spirit has attributes of personhood, such as teaching (John 14:26), interceding (Romans 8:26), and being grieved (Ephesians 4:30).Permanent Indwelling:Unlike the temporary empowerment in the Old Testament, the Holy Spirit permanently indwells believers. Jesus promises the Spirit as a “Helper” (Paraclete) who will abide with and in believers forever (John 14:16-17).At Pentecost (Acts 2), the Spirit is poured out on all believers, fulfilling Joel 2:28-29, marking the church’s empowerment and universal access to God’s presence.Universal and Transformative Role:The Spirit is available to all believers, not just select individuals, enabling spiritual gifts (1 Corinthians 12:4-11), sanctification (Galatians 5:22-23), and unity in the church (Ephesians 4:3-4).The Spirit convicts the world of sin, righteousness, and judgment (John 16:8-11) and guides believers into truth (John 16:13).Christological Focus:The Spirit’s work is closely tied to Jesus. The Spirit conceives Jesus (Luke 1:35), anoints Him at baptism (Luke 3:22), and empowers His ministry. After Jesus’ ascension, the Spirit glorifies Christ (John 16:14) and continues His work through the church.The New Testament thus portrays the Holy Spirit as a personal, permanent, and universal presence, integral to salvation, sanctification, and the mission of the church, with a clearer Trinitarian framework than in the Old Testament.Contrasts Between Old and New TestamentScope of Activity:Old Testament: The Spirit’s work is selective, temporary, and often tied to specific roles (prophets, leaders). It is less about personal transformation and more about enabling God’s purposes.New Testament: The Spirit is universal, indwelling all believers, and focuses on personal salvation, sanctification, and empowerment for all aspects of Christian life.Personhood:Old Testament: The Spirit is God’s power or presence, not explicitly a person. The Hebrew term ruach can mean “breath,” “wind,” or “spirit,” leaving room for metaphorical interpretation.New Testament: The Spirit is a distinct person within the Trinity, with attributes like will, emotion, and intellect.Eschatological Fulfillment:Old Testament: The Spirit’s universal outpouring is a future hope (e.g., Joel 2:28).New Testament: This hope is fulfilled at Pentecost, marking the Spirit’s active role in the church age.Relationship to the Messiah:Old Testament: The Spirit anoints leaders and prophets, with messianic prophecies (e.g., Isaiah 11:2) anticipating a Spirit-filled Messiah.New Testament: The Spirit’s work centers on Jesus as the Messiah and extends His presence through believers.Orthodox Jewish PerspectivesOrthodox Jewish rabbis, grounded in the Tanakh and rabbinic tradition, offer a distinct perspective that contrasts with Christian views, particularly regarding the Holy Spirit and Trinitarian theology. Their views include:Monotheistic Framework:Orthodox Judaism firmly rejects the Trinity, emphasizing strict monotheism (Shema, Deuteronomy 6:4). The Ruach Elohim is understood as God’s power, influence, or divine inspiration, not a separate person or entity.The idea of the Holy Spirit as a distinct person in a triune Godhead is seen as incompatible with Jewish theology. Rabbis like Maimonides (Rambam) in his Guide for the Perplexed argue that God is indivisible, and any anthropomorphic language (e.g., Spirit) is metaphorical.Role of the Spirit:The Ruach Elohim is viewed as God’s active force in creation, prophecy, and guidance, consistent with Old Testament texts. For example, the Talmud (e.g., Sanhedrin 11a) discusses Ruach HaKodesh (Holy Spirit) as divine inspiration enabling prophecy, but this ceased after the last prophets (Haggai, Zechariah, Malachi).Unlike Christianity’s emphasis on personal indwelling, Orthodox Judaism sees divine inspiration as rare and limited to specific individuals or eras. The Shekhinah (divine presence) is a related concept, describing God’s immanence, but it is not equated with a personal Spirit.Rejection of New Testament Interpretations:Orthodox rabbis reject the Christian claim that Joel 2:28 was fulfilled at Pentecost, viewing it as a future messianic promise for Israel. They argue that the Spirit’s outpouring will accompany the Messiah’s coming, which they believe has not yet occurred.Christian interpretations of the Spirit’s role in the Messiah (e.g., Jesus) are dismissed, as Orthodox Judaism does not recognize Jesus as the Messiah. Instead, passages like Isaiah 11:2 are applied to a future human Messiah, not a divine figure.Modern Rabbinic Views:Contemporary Orthodox rabbis, such as Rabbi Aryeh Kaplan, emphasize that Ruach HaKodesh in Jewish thought is divine inspiration or heightened spiritual awareness, not a separate entity. Kaplan’s works, like The Handbook of Jewish Thought, describe it as a state of closeness to God, accessible through Torah study and mitzvot (commandments).The concept of the Spirit as a personal, indwelling presence is foreign to Orthodox theology, which prioritizes God’s transcendence and unity.Rabbinic Critique of Christian Pneumatology:Orthodox rabbis often critique Christian Trinitarianism as a form of polytheism or a misunderstanding of Hebrew texts. For example, Rabbi Tovia Singer argues that Christian readings of the Old Testament impose later theological constructs (e.g., Trinity) onto texts that are strictly monotheistic.The Talmud and Midrash rarely elaborate on the Spirit as a distinct concept, focusing instead on God’s actions through Torah, prayer, and covenant.SummaryOld Testament: The Spirit of God is God’s power or presence, active in creation, empowerment, and prophecy, often temporarily and for specific purposes, with an eschatological hope of universal outpouring.New Testament: The Holy Spirit is a personal, divine entity within the Trinity, permanently indwelling believers, empowering the church, and fulfilling Old Testament promises through Christ.Orthodox Jewish View: The Ruach Elohim is God’s non-personal power or inspiration, not a distinct entity. Orthodox rabbis reject Trinitarianism and Christian interpretations of the Spirit, emphasizing monotheism and the cessation of prophecy until the messianic age.This contrast highlights the theological divide between Judaism’s strict monotheism and Christianity’s Trinitarian framework, with the Spirit’s role evolving from a functional divine force in the Old Testament to a central, personal figure in the New Testament, while Orthodox Judaism maintains a non-personal, monotheistic understanding.

The suffering servant of Isiah 53 is the nation of Israel

Isaiah 53 describes the Suffering Servant, traditionally interpreted in Jewish thought as representing the nation of Israel, which has endured suffering and persecution throughout history. This interpretation contrasts with Christian views that see the passage as a prophecy about the Messiah, highlighting differing theological perspectives.

Overview of Isaiah 53

• Context of the Passage: Isaiah 53 is part of the "Servant Songs" in the Book of Isaiah, which describe a servant of God who suffers for the sake of others. The chapter emphasizes themes of suffering, redemption, and the role of the servant in bearing the sins of the people.

• Description of the Servant: The servant is depicted as one who is despised, rejected, and familiar with suffering. The text illustrates the servant's physical and emotional anguish, suggesting a deep connection to the collective suffering of the Jewish people.

• Interpretation as Israel:

  • Historical Perspective: Throughout much of Jewish history, the prevailing interpretation has been that the Suffering Servant symbolizes the nation of Israel itself, which has faced oppression and exile.
  • Rabbinic Sources: Many rabbinic texts support this view, asserting that the servant's suffering reflects the experiences of the Jewish people rather than an individual messianic figure. This interpretation serves to provide comfort and hope to a community that has endured significant hardship.

Contrasting Views

• Christian Interpretation: In contrast, Christian theology often views Isaiah 53 as a prophecy about Jesus Christ, interpreting the suffering servant as a messianic figure who atones for the sins of humanity through his suffering and death.

• Debate and Discussion: The differing interpretations have led to significant theological debates between Judaism and Christianity, with each tradition emphasizing its understanding of the text's meaning and implications.

Conclusion

• Enduring Significance: The Suffering Servant of Isaiah 53 remains a powerful symbol within Jewish thought, representing resilience and the enduring spirit of the nation of Israel in the face of adversity. This interpretation continues to resonate with Jewish identity and collective memory, reinforcing the idea that suffering can lead to redemption and hope for the future.

The false messiah in Zechariah 13:6

Zechariah 13:6 is a verse that has sparked considerable discussion, particularly regarding its interpretation in Jewish and Christian traditions.  The verse states: 

> "And one will say to him, 'What are these wounds between your hands?' Then he will answer, 'Those with which I was wounded in the house of my friends.'" 

Contextual Overview:

Zechariah 13 addresses a future time when false prophets will be exposed and removed from the community.  Verses 2–5 describe the elimination of idols and false prophets, emphasizing that even close relatives will denounce those who prophesy falsely.  In this context, verse 6 continues the theme by depicting a scenario where a person is questioned about wounds on his body, to which he responds evasively, attributing them to injuries sustained in his friends' house. 

Jewish Interpretation:

In Jewish exegesis, this passage is understood as referring to false prophets who, upon being confronted, deny their prophetic activities and attempt to conceal their true identities.  The "wounds between your hands" are interpreted as marks resulting from self-inflicted injuries associated with idolatrous practices or as punishments administered by others for false prophecy.  The phrase "between your hands" is often understood idiomatically, referring to the chest or back area, rather than literal wounds on the hands.  This interpretation aligns with the broader context of the chapter, which focuses on purging false prophecy and idolatry from the community. 

Rabbi Tovia Singer's Perspective:

Rabbi Tovia Singer, a prominent Jewish counter-missionary, emphasizes that Zechariah 13:6 does not pertain to the Messiah but rather to false prophets.  He argues that applying this verse to Jesus is a misinterpretation, as the surrounding context clearly addresses the eradication of false prophecy.  Rabbi Singer highlights that the individual's attempt to deflect attention from his wounds indicates a desire to hide his involvement in prohibited practices, reinforcing the theme of exposing and eliminating false prophets. 

Christian Interpretation:

Some Christian interpretations view Zechariah 13:6 as a prophetic reference to Jesus, interpreting the "wounds between your hands" as indicative of the crucifixion wounds.  However, this perspective is contested by scholars who point out that the context of the verse pertains to false prophets, not the Messiah.  Moreover, the original Hebrew phrase is more accurately translated as "between your hands," suggesting wounds on the body rather than specifically on the hands.  This linguistic nuance challenges the direct association with crucifixion wounds. 

Conclusion:

Zechariah 13:6, within its immediate context, addresses the theme of false prophecy and the community's efforts to eliminate it.  The verse portrays a scenario where a false prophet attempts to conceal his identity and the source of his wounds.  Jewish interpretations, supported by scholars like Rabbi Tovia Singer, maintain that this passage does not refer to the Messiah but serves as a caution against false prophets.  While some Christian readings see a messianic prophecy, this view is debated due to contextual and linguistic considerations.