From Stone to Flesh - Ruach Ministries Int'l

About From Stone to Flesh - Ruach Ministries Int'l

In life we learn to hear the voice of our Creator. When we turn our hearts to Him and listen, we are in process of having our hearts turned from stone to flesh. Life is a journey, make the most of it by walking in a prescribed path that makes life worth living.

Publisher

stone2flesh

Category

religion & spirituality

Language

en

Explicit

No

First episode

10 Dec 2019

Latest episode

6 Jul 2026

Latest episodes

104 episodes in the feed.

1. 

   6 Jul 2026

   Why Wear Tassels? (the Biblical connection to Tzitzit and our heart)

   Tzitzit and Tekhelet: Yahweh's Answer to the Eyes That Lost the Land What if the failure at Kadesh was not a failure of courage but a failure of sight? The wilderness generation walked the same hills, ate the same fruit, measured the same walls. Twelve men returned with two reports. Ten saw giants. Two saw an inheritance. The data was identical. The sight was not. In Tzitzit and Tekhelet, we trace the linguistic key buried in Numbers 15. The verb taturu, to scout out, to go after, is the same root that named the spies' failure in Numbers 13. Yahweh's answer to the seeing problem is woven into the very fabric of His commandment. We walk through the pictographic meanings of tav, vav, and resh as Jeff Brenner's Ancient Hebrew Lexicon opens them: a covenant mark, secured by a peg, pointing to the Head. We follow the tekhelet thread from the sapphire throne in Ezekiel, through the kohen gadol's blue robe in Exodus, to the corner of Yeshua's garment that a bleeding woman reached for in Matthew 9. The answer is built into the letters of the question. David Jones delivered a lecture on maintaining faithful focus on Yahweh's promises and His Word, using Numbers 13–15 and the command for tzitzit (tassels) as central themes. He contrasted walking by sight versus walking by faith, emphasizing that one’s focus determines outcomes, not circumstances. The lecture highlights that the command for tzitzit, with its specific blue thread (techelet), was given after the Israelites despaired following the spies' negative report. The tassels serve as a physical reminder to remember and obey God's commands rather than following one's own deceitful heart and eyes. Jones connected this to messianic prophecy and Yeshua's ministry, noting that Yeshua Himself, as the embodiment of the Word, observed Torah by wearing tzitzit. The lecture stresses that believers are grafted into the Commonwealth of Israel through Yeshua, becoming one people with one King. Jones urged listeners to pursue Yahweh's heart first, from which obedience naturally flows, viewing this life as a "rehearsal" for Yeshua's return. Knowledge Points 1. The Principle of Focused Vision and Faith You Go Where You Look: Our direction is determined by our focus. Keeping one’s eyes on Yahweh and His word is crucial for staying on the right path, while focusing on problems leads one astray. The eye is the lamp of the body (Matthew 6:22-23); a "sound eye" with a single focus on the Father fills the body with light. Walk by Faith, Not by Sight (2 Corinthians 5:7): Faith often contradicts visual evidence. We must choose to believe Yahweh’s word over our own sight, trusting Him beyond a single moment's appearance. He never promised no opposition, but He promised His presence to see us through. Becoming What We Behold: We become like what we continually take in. Regular prayer, scripture, and fellowship are necessary to align our character and perception with the Father’s heart. 2. The Spies and the Wilderness Generation (Numbers 13–15) A Test of Focus: The men sent to "tour" the land were meant to confirm its goodness. Their experience became a test of focus and trust. Contrasting Reports: Ten men spread a slanderous report by focusing on obstacles and their "grasshopper" self-image, omitting Yahweh from their assessment. Caleb and Joshua had a "different spirit," walking by faith (emunah) and seeing the promise. Consequences of Unbelief: The ten spies tasted the promise (the fruit of the land) but then blasphemed it, leading the nation to lose heart. Yahweh's response, "As you have said, it will be done to you," condemned that generation to wander and die in the wilderness. The Hebrew word for "spy out" (vayaturu) is later used to warn against letting one's heart wander in the same way. 3. The Command of Tzitzit (Tassels) Purpose and Intent: Given immediately after the spies incident, the tzitzit are a physical reminder to look at them and remember to keep Yahweh’s com

2. 

   6 Jul 2026

   Spiritual CPR

   Spiritual CPR asks what we do after we have been wounded, not by an institution, but by imperfect people in the body of Messiah. Drawing on the picture of CPR, which restores breath and heartbeat, this teaching traces the breath of Yahweh from Genesis, where He breathes life into dust, to Numbers, where He speaks with Moshe mouth to mouth, to Yeshua breathing the Ruach haKodesh into His talmidim. Scripture never tells us to bury the hurt or pretend our feelings do not matter. Torah holds us in a narrow place: face the wound honestly, then release the right to repay, handing the gavel to the only righteous Judge. Yahweh heals deeper than a band-aid, down to the bone, and Yeshua, the living Torah made flesh, is the One who restores. We leave still carrying our scars, sent to breathe life into someone else. Summary David Jones’s lecture addresses hurt, division, and brokenness within the faith community and offers a biblical, pastoral path toward healing, forgiveness, and communal reconciliation. Using the metaphor of “spiritual CPR,” he teaches that true restoration requires both the breath (Ruach) and the heart of the Father—reviving spiritual life and rekindling love within the body. Drawing from Genesis 2:7, Numbers 12 (pei el pei), John 20:22, Job 33:4, Psalm 104:30, and Ezekiel 37, he shows that divine breath creates, renews, and revives. He highlights that wounds often come from those closest to us, as seen in Joseph, David, and Yeshua’s experiences of betrayal, and insists that suppression or superficial “peace” must be rejected in favor of honest acknowledgment, submission to God’s Word, and deep, Spirit-led healing. The lecture frames forgiveness as release, not approval—handing the “gavel” to YAHWEH’s higher court (Romans 12:19; 1 Peter 2:23), relinquishing vengeance, and entrusting justice to the righteous Judge. Yeshua models forgiveness amid suffering (Luke 23:34; Acts 7:60), and His wounds become channels of healing (Isaiah 53:5; 1 Peter 2:24), inviting believers to acknowledge scars, extend grace and truth (John 1:14), and pursue reconciliation even when apologies are absent. Emotions are real and valid; anger itself is not sin (Ephesians 4:26), but must be submitted to YAHWEH to avoid irrational responses. Scripture commands addressing offenses directly and promptly (Matthew 18:15; Leviticus 19:17), beginning with private confrontation and escalating wisely if needed, aiming for true peace that restores body, soul, and spirit (Jeremiah 6:14; Psalm 147:3; Psalm 19:7; Proverbs 16:24). Jones underscores human inclination toward evil (Genesis 8:21) and the universality of sin (1 Kings 8:46; Psalm 130:3), while pointing to God’s unwavering mercy—new every morning—inviting daily renewal and the extension of mercy to others. He clarifies that most hurts arise from individuals within the group, not from YAHWEH, urging proper attribution and humility: we have all been wounded and have wounded others. Within community life, responsibilities take precedence over personal rights; believers are bondservants who must restore one another gently (Galatians 6:1), pray for each other (1 Corinthians 12:21), and comfort others with the comfort they receive from God (2 Corinthians 1:4). Communal restoration is central: Ezekiel 37 reveals corporate revival and regathering; Deuteronomy 30:4 and Jeremiah 31:10 promise YAHWEH will gather His scattered people; Ephesians 2:14 and John 11:52 stress unity and peace as witness. In the season leading toward the Ninth of Av, the call is to receive consolation (Isaiah 40:1), remain in the flock despite friction, and pursue unity rather than isolation. Practically, believers must “put their mask on first”: receive spiritual breath before attempting to help others—self-examine, be filled with the Ruach (Ephesians 5:18), remain connected to Yeshua the vine (John 15:5), and strengthen themselves in YAHWEH (1 Samuel 30:6). The “tree” that sweetens bitterness (Exodus 15:25) is linked to

3. 

   6 Jul 2026

   the Fruit of the Spirit

   When Sha'ul lists the fruit of the Ruach in Galatians 5, we often read it as something new, a gift of the Brit Chadashah laid over an old law. But look closer. Every fruit he names, love, joy, peace, longsuffering, and the rest, is already sung over Israel in the Torah and the Prophets, long before Galatians was written. This teaching traces all nine fruit from their Greek words back through the Septuagint to their Hebrew roots, and finds each one waiting in the Tanakh. Ahavah. Shalom. Emunah. The fruit of the Ruach turns out to be the oldest harvest of all, the very character of Yahweh Himself. We begin where Scripture does, with the fruit of our lips, and we follow the seed from the soil of the heart to the vine. For Yeshua, the Living Torah, bore this fruit without one defiled seed, and He reproduces it in every branch that abides in Him. "Against such things there is no Torah." Come and see why. The fruit was here all along. We explore the spiritual metaphor of "bearing fruit" from a Hebraic perspective, connecting New Testament teachings back to their Old Testament roots. The core message is that individuals are meant to produce good fruit—representing their character, actions, and impact—which stems from a genuine relationship with God rather than a mere pursuit of knowledge. Jones emphasizes that producing fruit is a process requiring time, care, and abiding in Yeshua (the vine), which means living according to Yahweh's Word (Torah). He distinguishes between good fruit reflecting the Father's character and bad fruit stemming from the "works of the flesh," such as division and contentious behavior. The lectures methodically examine various types of fruit, including the "fruit of our lips" (the power of words) and the "fruit of the Spirit." The fruit of the Spirit is presented as one singular fruit with multiple facets—love, joy, peace, patience, kindness, goodness, faithfulness, meekness, and self-control—all of which are attributes of Yahweh found throughout the Hebrew Scriptures. Jones refutes the idea that walking in the Spirit is contradictory to the Torah, arguing instead that the "carnal mind" is defined by its refusal to submit to God's law. He posits that God gives His Spirit to empower obedience, write the Torah on believers' hearts, and produce righteousness. The overall message is a call to repentance, cultivating a life that yields positive, life-giving fruit, walking as children of light, and living as a set-apart (holy) people through the transformative power of the Spirit. Knowledge Points 1. The Principle of Bearing Fruit Producing Fruit as a Life Purpose: The lecture introduces the concept that people are meant to produce and bear fruit in their lives. This is a process analogous to spiritual growth, where the "seed" of the Word takes time to mature and may require "tending to," such as pruning (correction). The Purpose and Perpetuation of Fruit: The principle of bearing fruit is a consistent scriptural theme. Good fruit is not just for one's own benefit but to give to others. Fruit contains seeds, illustrating the idea of perpetuating good and spreading the "heart of the Father." The Nature of Good Fruit: The type of fruit one bears reflects whether they are pursuing the Father's character. Bearing the Father's fruit means showing His character and personality. Good fruit is desirable, while bad fruit is not. Fruit Grows, Not Manufactured: Fruit is the result of a process; it begins with a seed and requires time to mature. Good seed is the start of good fruit; bad or mixed seed yields defiled or poor fruit. 2. The Source and Purity of Spiritual Fruit The Two Trees: Life vs. Knowledge: Referencing the Garden of Eden, the lecture questions whether our pursuit is of a relationship with the Father (Tree of Life) or merely knowledge about Him (Tree of the Knowledge of Good and Evil). True pursuit of Him gives birth to knowledge from a relationship. Guarding Seed and Avoiding Mixtur

Reach and audience

Public platform figures. Ratings count people who left a rating, not total listeners.

Spotify

5.0 / 5

1 ratings