The Holy Spirit in the Old Testament

These are my lecture notes for one of the lectures I'll be doing tomorrow in class:

The Holy Spirit in the Old Testament

The Term “Holy Spirit” in the Old Testament

The term “Holy Spirit” actually occurs only three times in the Hebrew Bible. The expression itself is literally “your (God’s) Spirit of holiness” but the Hebrew language often creates adjectival expressions by means of what is known as the construct genitive relationship between words (i.e., the construction “the…of…”; so the “Spirit of holiness” = “the Holy Spirit”). In these three instances, therefore, the LXX (the Greek translation of the Hebrew Bible) renders this expression with the same combination of Greek words that the New Testament uses for what we translate as “Holy Spirit” in the English versions.

Psalm 51:11

Do not cast me from your presence or take your Holy Spirit from me.

Isaiah 63:10-11

¹⁰ Yet they rebelled and grieved His Holy Spirit. So he turned and became their enemy and he himself fought against them.  ¹¹ Then his people recalled the days of old, the days of Moses and his people—where is he who brought them through the sea, with the shepherd of his flock? Where is He who set His Holy Spirit among them, ¹² who sent his glorious arm of power to be at Moses’ right hand, who divided the waters before them, to gain for Himself everlasting renown, ¹³ who led them through the depths? Like a horse in open country, they did not stumble; ¹⁴ like cattle that go down to the plain, they were given rest by the Spirit of the LORD [Yahweh]. This is how you guided your people to make for yourself a glorious name.

(In the OT, the HS is interchangeable with “the Spirit of God” which occurs about 94 times.)

Ruach: Wind, Breath, and the Spirit of God and of People

Almost 40% of the time ruach appears, it refers to the literal movement of air in: (1) natural weather (2) “air breathing” animate beings, mankind and animal or (3) even metaphorically for God’s “breath” as expressed through the “wind” of nature.  Hebrew ruach is often used for elements of the human “spirit” in scripture (ca. 120 times).  

Breath, Spirit, and the Person of the Spirit of God

“Spirit” can stand for the human essence (Psalm 31:5; cf. Luke 23:46).   This bridges over into the concept of the Spirit of God standing for Yahweh’s essence as well.  (See Genesis 41:38, Numbers 27:18, Isaiah 63:11-14.)

Wind, Spirit, and the Nature of the Spirit of God

A defining passage occurs early in Scripture: Genesis 1:2 [NET Bible, with additions]:

Now the earth [ha-eretz] was without shape and empty [tohu wa-botu], and darkness was over the surface of the watery deep, but the Spirit of God [ruach-elohim] was moving [over the surface of the water.  

The NRSV translates “a wind from God swept over…” Cf. Genesis 8:1b, Exodus 14:21-22, 15:8; Isaiah 40:7, 59:19.   However the ruach of God is typically personalized (Genesis 6:3, etc.).  Genesis 1:2 probably combines impersonal (wind) and personal elements (Spirit).  See also Ezekiel 36-37.  NT images also combine personal and impersonal elements (ex., John 3). 

Water, Spirit, and Transformation by the Spirit of God

The Spirit is like cleansing water: Ezekiel 36:22-38

·         Ezekiel 36 is the basis for John 3 and Jesus’ teaching on the Spirit.

·         Cleansing with water connects to the OT mikveh and the NT practice of baptism.  

·         Both (Ezekiel and John) in turn become the basis for the NT teaching of the baptism in the HS.

·         Cleansing connects with other cleansing expectations of the Spirit (Haggai 2:5, Zechariah 4:6)

Endowments with the Spirit

·         In the OT, the Spirit gives a special endowment of power and presence to specific individuals (Joshua, Numbers 27:18; David, 1 Samuel 16:12-13 and Saul, 1 Samuel 10:10; cf. 1 Samuel 16:14).  (Also see throughout Judges.) 

·      

      These endowments are related to power or ability (Exodus 31:2-5) as opposed to holiness; they are highly selective and temporary. 

The Messianic Age and the Spirit

·      

       There is a strong association between the last days, coming of the Messiah and the outpouring of the Spirit (Joel 2:28-32; Ezekiel 36-37, 39:29)

·  

       Even as far back as Moses’ time, there was an understanding that they lived in a time in which the Spirit’s activity was rare and unusual, but that a time of widespread Spirit-blessing (Numbers 11:16-17; 24-30)

·         After the time of Haggai, Zechariah and Malachi, there was a widespread belief that in some sense, the Spirit had departed from Israel

Summary and Conclusion

There are some things that are completely new about the work of the Holy Spirit in the New Testament compared to the Old Testament. But much of what is there in the New Testament already has its roots sunk deep into the soil of the Old Testament.

The Holy Spirit in the Trinity

Pneumatology: The Holy Spirit in the Trinity

Pneumatology: from pneuma meaning “wind,” “breath,” or “spirit” and logos meaning “word.” “Pneumatology”: the study of the biblical doctrine of the Holy Spirit. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the work of the Spirit throughout Scripture.

The Personhood of the Holy Spirit

·         Both the OT Hebrew (ruach) and the OT Greek (pneuma) have an impersonal meaning.  On that basis some heretical theologians thorough church history have understood the HS to be “God’s active force.”

·         This does not accord with the full Biblical testimony.  What we have is a gradual realization that the Spirit constitutes a fully divine Person within the Deity.  See John 14:16.  Jesus calls the HS “He”, violating the rules of Greek grammar.  He also calls Him another (allos) in His place.  He further identifies the Spirit as parakletos (one called alongside to help, hence encourager, comforter, ally). 

·         The attributes of personhood of the HS are seen in such passages as

o   The Spirit makes choices (1 Corinthians 12:11),

o   He teaches (John 14:26)

o   He guides (John 16:13)

o   He reveals Jesus (John 16:14)

o   He convicts of sin (John 16:8),

o   He seals believers (2 Corinthians 1:21-22),

o   He can be grieved (Ephesians 4:30)

o   He can be blasphemed (Matthew 12:31)

o   He possesses a rational mind (Romans 8:26-27; 1 Corinthians 2:11-13)

o   He can be lied to (Acts 5:3-4)

o   He can be quenched (1 Thessalonians 5:19),

o   He can be resisted (Acts 7:51)

o   On numerous occasions is distinguished from, yet directly linked with the Father and the Son as co-worker and co-recipient of worship (Matthew 28:19-20; 2 Corinthians 13:14).

The Deity of the Holy Spirit

The Holy Spirit is distinguished from, yet closely related to, the Father and the Son—and that on an equal basis.

·         He receives the worship due the Father and the Son (2 Corinthians 13:14) and does divine works, including inspiring Scripture (2 Peter 1:20-21; Matthew 19:4-5)

·         He is engaged in regenerating hearts (Titus 3:5), and creating, sustaining, and giving life to all things (Genesis 1:2; Job 26:13; 34:14-15; Psalm 104:29-30).   In The Mystery of the Holy Spirit, R.C. Sproul points out that much of the work of the HS is summed up as “creation and re-creation.”

·         He is said to be eternal (Heb 9:14; only God is eternal), omniscient (1 Corinthians 2:10-11), and is actually referred to as God (Acts 5:3-4; 1 Corinthians 3:16; 6:19-20). There is very little room for doubt; clearly the Holy Spirit is divine.

Scriptural Metaphors for the Holy Spirit

Scripture uses several important metaphorical expressions to refer to the Spirit, his sovereign character and his inscrutable, yet manifested workings.

·         Wind: (John 3:8).  This is a natural metaphor since “spirit” in both Greek and Hebrew can mean wind.

·         Water:  (John 7:37-39). This symbol portrays the Spirit as the One who can fulfill the deepest longings of the heart to know God, i.e., to enjoy eternal life (John 4:14; 17:3). As such, the metaphor speaks of promised messianic blessing and the presence of the kingdom in a new and powerful way (Isaiah 12:3; 32:15; 44:3; Ezekiel 39:29; Zechariah 14:16-18; Joel 2:28-32).   

·         Dove:  ( Mark 1:10; Luke 3:22; John 1:32) The symbol of the “dove” probably represents the beginning of an age of blessing and the end of judgment or perhaps it symbolizes the beginning of a new creation through the work of the promised, Spirit-empowered Davidic messiah.

·         Clothing (Acts 1:8).  In the case of the Spirit, it refers to his gift of power to us so that we might live consistent with the gospel as we boldly preach it throughout the entire world.

·         Pledge: (Ephesians 1:14; 2 Corinthians 1:21-22). In this case, the present gift of the Spirit is the guarantee that the totality of what has been promised to us will someday be fulfilled (Romans 8:30).

·         Seal: (2 Corinthians 1:22 and Ephesians 1:14, 4:30; cf. Revelation 7:3).   A “seal” in the ancient world referred to a “mark (with a seal) as a means of identification so that the mark which denotes ownership also carries with it the protection of the owner. 

·         Fire: (Acts 2:3; cf. Exodus 3:2-5; 13:21-22, 24:17).   Fire represents the holy presence of God. 

The Work of the Holy Spirit in Revelation

·         Personal revelation: Numbers 24:2; 1 Samuel 10:6, 10; Ezekiel 2:2, 8:4, 11:1, 24

·         Scriptural revelation: Matthew 22:43; Acts 2:30; 2 Timothy 3:16;  1 Peter 1:10-12; 2 Peter 1:19-21

The Work of the Holy Spirit in the Old Testament

·         In creation (Genesis 1:2; Job 26:13)

·         In sustaining the creation (Psalm 104:29-30)

·         To impart wisdom and skills (Exodus 31:1-11; Zechariah 4:6))

·         To sustain the nation of Israel (Genesis 41:38; Numbers 11:25; Deuteronomy 34:9)

·         To raise up leaders (Judges 3:10; 6:34; 14:19)

·         Regeneration (Ezekiel 36:26-28)

·         Sanctification (Nehemiah 9:20; Psalm 51:11; 143:10; Isaiah 63:10)

·         Associated prophetically with the Messianic age (Isaiah 11:2-5; 32:15-20).

The Work of the Holy Spirit in the Life of Christ

·         The HS was involved in the birth of Christ, with the result that Christ, while fully human, was completely sinless (Matthew 1:18; Luke 1:35)

·         The HS was also involved in Christ’s anointing for messianic service at his baptism (Luke 3:21-22)

·         The HS filled Him during his temptations (Luke 4:1; John 3:34),

·          The HS revealed the timing and nature of the beginning of that ministry (Luke 4:14, 18).

·         The HS was also responsible for Christ’s ability to perform miracles and cast out demons (Matthew 12:28).

·         The HS was also involved in both the death of Christ as well as his resurrection (Hebrews 9:14; Romans 1:4; 8:11).

Lecture Notes on the Trinity

Introduction to the Doctrine of the Trinity

Trinity: The union of three divine persons (or hypostases, being or person, as opposed to ousia, essence), the Father, Son, and Holy Spirit, in one divinity, so that all the three are one God as to substance, but three Persons (or hypostases as to individuality).

Person: In speaking of the Triunity, the term “person” is not used in same way it is in ordinary usage in which it means an identity completely distinct from other persons. According to the teaching of Scripture, the three Persons are inseparable, interdependent, and eternally united in one Divine Being.

Essence: In its theological usage, essence refers to “the intrinsic or indispensable, permanent, and inseparable qualities that characterize or identify the being of God.”

The doctrine of the trinity states that there is one God who is one in essence or substance, but three in personality. This does not mean three independent Gods existing as one, but three Persons who are co-equal, co-eternal, inseparable, interdependent, and eternally united in one absolute Divine Essence and Being.

Ancient Diagram of the Holy Trinity

Recognizable and Important Distinctions

In the relationship between the Persons there are recognizable distinctions.

a. Unity in diversity

b. Equality in dignity (Ephesians 3:15; John 5:18).

c. Diversity in operation (John 16:14).

Errors to Avoid Concerning the Trinity

Tri-theism: three Gods associated

Modalism: three manifestations of one God.

Arianism: The Son is subordinate to the Father; the Son the first created. In Arianism, the role of the Spirit is unclear, most likely a metaphor for the action of God.

Biblical Support for the Trinity

Scriptures on the Oneness of God

Old Testament

(1) Deuteronomy 6:4 “Hear, O Israel! The LORD is our God, the LORD is one!”

(2) Deuteronomy 4:35 “To you it was shown that you might know that the LORD, He is God; there is no other besides Him.”

(3) Isaiah 46:9 “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me.”

(4) Isaiah 43:10 “You are My witnesses,” declares the LORD, “And My servant whom I have chosen, In order that you may know and believe Me, And understand that I am He. Before Me there was no God formed, And there will be none after Me.”

New Testament

(5) 1 Corinthians 8:4-6 “Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”

(6) Ephesians 4:4-6 “There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.”

(7) James 2:19 “You believe that God is one. You do well; the demons also believe, and shudder.”

Scriptures Demonstrating God, Who is One, is Also Three

Old Testament

(1) The name Elohim, translated God, is the plural form of El. While this is what is called a plural of plenitude pointing to the power and majesty of God, it certainly allows for the New Testament revelation of the Triunity of God.

(2) There are many instances where God uses the plural pronoun to describe Himself (see Genesis 1:26; 3:22; 11:7; Isaiah 6:8).

(3) In the creation account, both God the Father and God the Holy Spirit are seen in the work of creation. It is stated that God created heaven and earth (Genesis 1:1), but that it was the Holy Spirit who moved over the earth to infuse it with life in the sense of protecting and participating in the work of creation (Genesis 1:2).

(4) Writing about the Messiah, Isaiah reveals Him to be equal with God, calling Him the “Mighty God” and “Eternal Father” (Isaiah 9:6).

(5) Several passages reveal a distinction of Persons within the Godhead.

· In Psalm 110:1, David demonstrates there is a distinction of Persons between “LORD,” the one speaking, and the one addressed called by David, “my Lord.” Cf. Psalm 2:7-12.

· The Redeemer (who must be divine, Isaiah 7:14; 9:6) is distinguished from the Lord (Isaiah 59:20).

· The Spirit is distinguished from the Lord in a number of passages (Isaiah 48:16; 59:21; 63:9-10).

(6) In the Messianic prophecy of Isaiah 7:14, God made it clear that the One who would be born of the virgin would also be Immanuel, God with us.

(7) Two other passages which imply the Trinity are Isaiah 48:16 and 61:1. In Isaiah 48:16 all three Persons are mentioned and yet seen as distinct from each other. See also Gen. 22:15-16.

New Testament

(1) The Father is called God (John 6:27; 20:17; 1 Corinthians 8:6; Galatians 1:1; Ephesians 4:6; Philippians 2:11; 1 Peter 1:2).

(2) Jesus Christ, the Son is declared to be God. His deity is proven by the divine names given to Him, by His works that only God could do (upholding all things, Colossians 1:17; creation, Colossians 1:16, John 1:3; and future judgment, John 5:27), by His divine attributes (eternality, John 17:5; omnipresence, Matthew 28:20; omnipotence, Hebrews 1:3; omniscience, Matthew 9:4), and by explicit statements declaring His deity (John 1:1; 20:28; Titus 2:13; Hebrews 1:8).

(3) The Holy Spirit is recognized as God. By comparing Peter’s comments in Acts 5:3 and 4, we see that in lying to the Holy Spirit (vs. 3), Ananias was lying to God (vs. 4). He has the attributes which only God can possess like omniscience (1 Corinthians 2:10) and omnipresence (1 Corinthians 6:19), and He regenerates people to new life (John 3:5-6, 8; Titus 3:5), which must of necessity be a work of God for only God has the power of life. Finally, His deity is evident by the divine names used for the Spirit as “the Spirit of our God” (1 Corinthians 6:11).

Difficulties With the Trinity Considered and Answered

The Meaning of Monogenes

This word appears in Luke 7:12, 8:42, 9:38; John 1:14, 1:18, 3:16; Hebrew 11:17 and 1 John 4:9.

There has been a “swing” in our understanding of this term in the last generation, from “only begotten” to “one and only” or “unique.” Etymologically, monogenes seems to mean “only generated”, but comparsions with prior and contemporty usagaes (including elswhere in the NT) have moved scholarship in the direction of “one and only” (see John 3:16 in the NIV).

The “begotten” understanding (which Greek seems to have grown toward in the centuries after the NT era) creates a problem: in what sense does the Father “beget” the Son? In the Nicene Creed, this was addressed by says that the Son is “eternally begets” the Son.

The Meaning of Prototokos

This word appears in Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; and Revelation 1:5. The “straight-forward” meaning is “first born.” This again tilts in the direction of an in-time origin for the Son.

However, protokotos also means, “having first priority.” In Colossians 1:15 actually announces His divine sovereignty over all creation, even as a first-born child is designated as heir of the father. Compare Psalm 89:27 in the LXX.

Practical Ramifications of the Doctrine of Trinity

(1) It teaches us that God is a God of revelation and communion.

(2) It means that the Trinity is the basis of all true fellowship in the world (Jn. 17:21).

(3) It gives variety to the life of the universe. (Francis Schaeffer elaborates on this theme in He is There and He is Not Silent.)

Conclusion

2 Cor. 13:14. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. Trinitarianism is the unelaborated assumption of the NT.