Carson, The Gospel according to John, 500-501 and 509-510. See the extensive discussion of the background and interpretation of this passage in Carson, The Gospel according to John, 321-329. In Ezekiel’s day Israel needed both purification by water and vivification by the Spirit. 2 . If Yahweh was first, it explains how Jesus could say that the Spirit of Truth did not speak on her own authority. There are a number of good surveys of various kinds already available to the reader.1 Instead of that, I intend to highlight and investigate certain expressions and specific contexts in which the term “spirit” occurs in the Old Testament and their importance for expressions and patterns found in the New Testament, specifically as it relates to our Christian understanding and experience of the Holy Spirit. The reason they had not yet received the Spirit was because this was to happen only after Jesus had been glorified, which is the point of John 14:17 (cited above), and, in fact, “the Spirit was not yet” (a literal translation). For now our concern is with the nature and divinity of the God’s Spirit. At least on one level it seems most natural that since “the spirit of man” fits his nature as human, similarly, “the Spirit of God” fits God’s nature as divine. is professor of Old Testament Studies and Biblical Counseling at Trinity Evangelical Divinity School... More, 3. If in this sense the spirit of a person is the person, then the Spirit of God is God. “God is spirit, and the people who worship him must worship in spirit and truth” (John 4:24). To begin with it is important to realize that out of the 378 occurrences of the term “spirit” in the Old Testament it actually means “wind” or “breath,” not “spirit,” about 140 times (the exact number depends on how one reads certain passages). So it is with everyone who is born of the Spirit [pneuma]” (v. 8). vv. Nevertheless, on certain points at least we can reason back by analogy from a biblical understanding of the human person as a way of approach to a good biblical understanding of the person of God, especially in terms of the “Spirit” of God as a divine person, the Holy Spirit. The baptism of the Spirit shifts the metaphor from “wind” to “water,” the point being that physical purification by water has a corresponding reality in the purification of the human spirit through the Holy Spirit (Matt 3:11; John 1:32-34; Ezek 36). This means that what he brings with him into our lives is the full force of “the things freely given to us by God” in Christ Jesus (1 Cor 2:12). In case of abuse. 2, 6). This would require a work of the Spirit of God changing their hearts and, historically, it took place when they were restored to the land after the Babylonian exile. the term “Holy Spirit” in Isa 63:11–12 with “the Spirit of the Lord” in v. 14). The term "holy spirit" appears three times in the Hebrew Bible: Psalm 51 refers to "Your holy spirit" (ruach kodshecha) and Isaiah refers twice to "His holy spirit" (ruach kodsho). God promised that he himself would purify Israel with clean water (cf. The vision of Ezek 37 is actually an extension of the previous oracle in Ezek 36:22–38, in which the Lord promised to respond to the rebellious defilement of the nation and their profaning of his holy name among the nations. The well-known vision of the valley of dry bones in Ezek 37:1–14 begins with “the Spirit of the Lord” transporting the prophet to the valley (v. 1).12 Of course, the dry bones represent the house of Israel as a whole, and the real question is whether or not there was any hope for Israel in the future (v. 11). ; note also the “four winds” for the four compass directions, Jer 49:36), which is, of course, under the control of God and sometimes a means through which he acts in the world (e.g., Gen 8:1; Exod 10:13; Num 11:31), or (2) “air breathing” animate beings, mankind and animal (e.g., Gen 6:17; 7:15), or (3) even metaphorically for God’s “breath” as expressed through the “wind” of nature (e.g., Exod 15:8; cf. The grammatical structure of the expression “the spirit of man” in v. 11 corresponds to that of “the Spirit of God” later in the same verse.9 This correspondence provides one of the most obvious, simple, and helpful ways of approaching the subject of God’s Spirit in the Old Testament in relation to the Holy Spirit in the New Testament. 1:13; 4:30; 1 Thess. the spirit of the man] within him? The coming of the Holy Spirit into our lives today brings with it the accomplished work of Christ in his life, death, burial, and resurrection. For the following discussion I have found certain articles to be especially helpful: Geoffrey W. Grogan, “The Experience of Salvation in the Old and New Testaments,” Vox Evangelica 5 (1967) 12-17; John Goldingay, “Was the Holy Spirit Active in Old Testament Times? in Near Eastern Studies with a concentration in the Hebrew Bible, from the University of Michigan. 11–14 God says that he will bring the people of Israel back to the land (i.e., out of their graves, vv. I will put my spirit within you; I will take the initiative and you will obey my statutes and carefully observe my laws. The goal of this essay is to examine the foundations of the biblical teachings about the Holy Spirit in the Hebrew Bible (Old Testament). See Peter C. Craigie, Psalms 1-50, The Word Biblical Commentary, vol. Similarly, the “Spirit” of God knows the deep things of God (v. 10b), that is, his thoughts (v. 11b). See the discussion in Daniel I. God has always wanted the same thing from everyone and, according to passages like those cited just above, his resources have always been available and at work to bring this about in the lives of believers whether in Old or New Testament days. Understanding the OT terms “Holy Spirit” and “the Spirit of God (or the LORD)” and the theology associated with them depends on grasping the significance of the fact that, in about 40% of its occurrences, the Hebrew word “spirit” (ruakh) basically means “wind or breath,” not “spirit.” The NT word (pneuma) is also used in this way on occasion. The plural pronouns used here have been a source of debate for millennia. This suggests that, at least in part, the point of the passages about the lack of the indwelling work of the Spirit in the days of Jesus arises from the fact of the cessation of prophetic activity since the Old Testament prophets. John J. Scullion S. J. There are some things that are completely new about the work of the Holy Spirit in the New Testament compared to the Old Testament. In the New Testament the situation is very different, almost reversed. This accords well with the normal understanding of John 7:37–39: On the last day of the feast, the greatest day, Jesus stood up and shouted out, “If anyone is thirsty, let him come to me, and let the one who believes in me drink. On the one hand, it seems difficult to suggest that regeneration could take place in the Old Testament without the Holy Spirit indwelling the believer. For a helpful discussion favoring “the Spirit of God” see Edward J. This brings us to the Holy Spirit’s “indwelling” of believers. 12–13) in accord with the promise that, “I will put my Spirit (ruakh) in you and you will live” (v. 14). Please contact us in case of abuse. by Cecil Roth (Jerusalem: Keter Publishing House, 1971) 643. That brings me to a third point. Similarly, but in a context where we once again see the close connection between “spirit” (ruakh) and “breath” (neshamah), Elihu says, “If God were to set his heart on it, and gather in his spirit and his breath, all flesh would perish together and human beings would return to dust” (Job 34:14–15). He inhabits our human spirit, which is immaterial by nature, just as God is (John 4:24). We will discuss this important verse further below. 4–6). This is true no matter whether we are talking about the Old Testament or the New. Spirit " ("spirit") is by far the most common translation (application) of 4151 (pneúma). For purposes of our discussion here, it is absolutely essential to observe that this continuity extends also to “the Spirit of God.” Perhaps one of the best places to see this is in 1 Cor 2:10b–12: For the Spirit searches all things, even the deep things of God. Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way”(Matt 5:11–12). People of the day were accustomed to ritual washings with water, but “washing with the Holy Spirit” was another matter. The first occurrence is in Ps 51:11[13], when David prays in penitence to the Lord, “Do not reject me! Moreover, if and when the Spirit of God occupies the human spirit of a person, that person is made alive to God on the level of her or his spirit. “ears are uncircumcised”]; 9:25–26; Ezek 44:7). Similarly, Paul came to the believers in Ephesus when they had been baptized with John’s “baptism of repentance” (Acts 19:4) but not yet “into the name of the Lord Jesus.” Therefore, they had not received the Holy Spirit (vv. From ancient times until today there has been an ongoing dispute among translators and scholars over the proper interpretation of ruakh áelohim in this verse. Ezekiel prophesies as he has been instructed and the bones rattle, come together, and receive from the Lord flesh and life-giving “breath” (ruakh) from “the four winds” (i.e., the four ruakh; vv.

Elias Name Origin, Spaghetti With Sausage And Shrimp, Actua Ice Hockey, Panera Baguette Calories, Heineken Advertising Slogans, Authentic Fair Isle Sweater, Rocking Chair Spindles, Ride Cymbal Mic Placement, Statistical Science Euclid,