THE HOLY SPIRIT IN THE OLD TESTAMENT.

The doctrine of the Holy Spirit is clearly a Bible doctrine, and cannot be derived from any other source.

' The notion that God is a Spirit can be traced in more religions than one, but the conception of a Spirit in God is in any developed form, found only in the Scriptures.' 1

' The doctrine of the Holy Spirit is distinctively a doctrine of revelation. It belonged to the Holy Spirit to expound His own work. Beyond that authoritative exposition no one has been able to take a sure step, although reason has spared no lawful effort, and mysticism has put forth every desperate or delighted endeavour to break through the Bible's bounds.' 2

It is particularly important to observe this because of the dangers of non-Christian rationalism, and of certain aspects of Mysticism which tend in different ways to separate the doctrine of the Spirit from the Scriptures.

The subject is naturally not so prominent in the Old Testament as in the New, but there are said to be eighty-eight direct references to the Spirit in the Old Testament.3 It is clearly mentioned in about half of the thirty-nine books, though in sixteen of them there is no direct reference. And whatever date we may assign to Genesis, the fact remains that the idea of the Spirit is mentioned in ch. i. 2 as though quite familiar, just as in Matt, i.

It is noteworthy that the New Testament identifies the Holy Spirit of the New Testament with the Spirit of God in the Old Testament. This shows that there is no fundamental difference between them. Indeed, the New Testament conception of the Spirit rests on the Old Testament as its basis, and much in the former is only intelligible when read in the light of the latter, since no explanation is afforded in the New. Thus, St. Luke iv. is identified with Isa. Ixi., Acts ii. with Joel ii.; and the work of the same Holy Spirit in both Testaments is clearly indicated in such passages as Acts vii. 51, i Pet. i. 11, 2 Pet. i. 21. Later books of the Old Testament show direct contact with New Testament doctrine, so much so that it can be said that ' the Old Testament is in closest genetic relation to the New Testament doctrine of man's renewal by the Spirit.' 4 In both Testaments, God is regarded as at work by His Spirit.

But it is of course essential to examine more particularly the Old Testament doctrine of the Spirit of God. The subject is found largely in outline in the Pentateuch and Historical books. Fuller treatment is seen in Isaiah and Ezekiel. Indeed, Isaiah has an almost complete doctrine of the Spirit,5 while Ezekiel has been said to express in his teaching a unity of all the varied Old Testament lines.6 But the mere fact of frequency or infrequency of reference is no guide to the history of the doctrine, since the Spirit is mentioned in Numbers, though not in Leviticus; in Judges, though not in Joshua; in Nehemiah, though not in Ezra; and in about half of the Minor Prophets, though not in the rest.

The Hebrew word for 'Spirit' calls for special attention, together with its Greek and Latin equivalents, πνεῦμα and spiritus. The original usage of hUr was applied to ' breath ' and ' wind.' Some authorities consider that the ' blowing ' of wind, and then of man ' panting ' for breath, was the primary conception.7 But others take the opposite view, and think that the idea of ' breath ' is closer to the fundamental conception than the invisible ' wind.'

' It seems doubtful whether the living breath is not more close to the basal idea than the invisible, immaterial wind. Early religious ideas more often start with a conception of a living power than with a lifeless force.'8

(It is noteworthy that the two ideas of ' wind ' and ' breath ' are found in connection with the Holy Spirit in St. John iii. 8 and xx. 22.) From this came the thought of hUr as the principle of life, emotional and spiritual, the highest psychical nature of man (Gen. vii. 22; Job. xvii. I; Ezek. xxxvii. 5, 6, 8). Then these elements were attributed to God, and the word is found 134 times, all referring to supernatural influences acting on man, and rarely on inanimate objects (Gen. i. 2). This attribution to God is probably anthropomorphic, expressive of the Divine activity, just as the hUr of man is the principle of his life (Psa. cxxxix. 7). It is significant that Nephesh, ' soul,' is never applied to God. Thus the idea of the Spirit of God seems to be formed on the idea of the spirit of man. As man's spirit is man himself, so the Spirit of God is God Himself active and energetic on man's behalf.9

There are three main lines of Old Testament teaching on this subject, and the results are not essentially affected by either view of the Old Testament, critical or conservative. There are differences as to the stages of the process, but no vital difference as to the latest and fullest teaching of the Old Testament in relation to the Spirit of God, or as to the contact of the doctrine there stated with the fuller revelation in the New Testament.10

1. The cosmical, or world relations of the Spirit of God. The Spirit is associated with creation (Gen. i. 2; 11 Job. xxvi. 13): with human life as a whole (Gen. vi. 3; Job. xxvii. 3; xxxii. 8; xxxiii. 4): with intellectual and artistic capacity (Exod. xxxv. 30): with Divine providence (Psa. civ. 29, 30; Isa. xl. 7): and with other natural phenomena (Ezek. xxxvii. 9). Thus the Spirit in the world is concerned with man's physical life, intellectual powers, and executive ability (Deut. xxxiv. 9). This action of the Spirit is generally expressed by the term ' Spirit of God ' as indicative of the natural and universal influences of God on man and the world. And yet in all this there is not the slightest approach to Pantheism or any absorption of God in creation. Although God may be spoken of in these respects as immanent in the world, His transcendence is never in question, whatever may be said of Him in relation to His creation.

2. The theocratic or redemptive relations of the Spirit of God. In the period of the Exodus, in Judges and elsewhere, the Spirit is the author of Divine power and energy, coming on man for the performance of special duties (Jud. iii. 10; vi. 34; i Sam. xi. 6; xviii. 10. Cf. Numb. xi. 17-25). Later on, in the Prophets, the Spirit is the author of Divine revelation and inspiration (Isa. Ixi. i; Ezek. ii. 2; Mic. iii. 8; Zech. vii. 12; ix. 30. Cf. Numb. xxiv. 2). In harmony with these, and as the culmination of the redemptive or theocratic gift, we find the picture of the Messiah as one endowed with the gifts and graces of the Spirit of God, providing Him with insight and ability for His work (Isa. xi.). All these aspects of the covenantal or theocratic gift may be called official, since they are regarded as bestowed upon the special organs of the Divine purpose of redemption. They are gifts of office rather than of personal grace. The term used is invariably the ' Spirit of Jehovah,' which, as contrasted with the ' Spirit of God,' is the covenantal title. The gift is also plainly supernatural in every case, and there is no possibility of confusion between it and the personal powers of the recipients. It was not a permanent and continuous power, but a Divine gift for special work at special times. It represented an unique inspiration and endowment above and beyond the general uniqueness of the nation. While this aspect of the Spirit is at once abnormal and normal in expression, it is inaccurate to say that the greatest proof of the Spirit in the early ages was its association with abnormal phenomena, but that later the normal prevailed without the accompaniment of physical accessories.12 The accompaniments of dreams and visions are found throughout the whole period of Old Testament prophecy.13 And no distinction can be drawn between the earlier and the later prophets, as though the latter separated themselves from everything ecstatic. Nor is it correct to say that frenzy and raving were the usual accompaniments of Old Testament prophecy, and therefore of the work of the Spirit. No doubt the men of the world considered the prophet as ' crazed,' but this is very different from the idea that raving and insanity were the accessories of Divine communication.14 The truth is that Israel is regarded throughout as an inspired supernatural people,15 and the Spirit is given to the leaders of the theocracy for the purpose of accomplishing their divinely appointed tasks. It is, therefore, more correct to regard Israel as abnormal, than to say that the characteristic feature of the Spirit is its abnormality. Israel was the depository of the Divine truth, the instrument of Divine purpose for the world, and the Spirit is the vehicle of the Divine revelation and the Agent of the Divine will. While the cosmical aspects of the Spirit naturally come first in order, the redemptive, covenantal, theocratic elements are far more prominent, and it is probably true to say that subsequent to the entrance of sin, the working of the Spirit of God is invariably limited to Israel as the people of God, whether as a community or as individuals.16 The Divine purposes were to be realised only through Israel, and for this the work of the Spirit was essential.

3. The individual, personal relations of the Spirit of God. Later on in the history the relation of the Holy Spirit to man's spiritual life is evident. It is possible that Gen. vi. 3 and I Sam. x. 6 have this ethical idea, but there is no question as to its existence in the later books. In the Pentateuch and Historical books the cosmical and official aspects are almost solely prominent; the Psalms introduce the ethical, while the Prophets have both the ethical and prophetical aspects,17 The. idea of holiness is not usually associated with the Spirit in the Old Testament as it is in the New Testament. The term ' Holy Spirit ' occurs only three times (Psa. li. 11; Isa. Ixiii. 10, 11), but we have ' good Spirit ' twice (Neh. ix. 20; Psa. cxliii. 10). The idea of holiness was probably implicit in the idea of the Spirit from the first, even though the term ' holy ' is not so often used. When we look at the kind of work the Spirit does, and not simply at the terms used, we see the dispositions He inspires, and the nature of His operations. He strives with men. He puts exalted utterances into the mouth of Balaam (' God is not a man,' Numb, xxiii. 19), and generally fits man for holy service. The root of wdp is to 'cut,' ' separate,' and therefore implies Divine transcendence, unapproachableness, purity, so that the thought of holiness, as attributed to the Spirit in Psa. li. 11, indicates a union of immanence and transcendence.

It is, however, mainly in regard to the Messianic days that this individual, personal, and ethical relation of the Spirit of God is found (Isa. xi. 2-5; Ixiii. 10, 11; Ezek. xxxvi. 27; xxxvii. 14; Joel ii. 28-32). Nor is this surprising in view of the fact that the national elements were more plainly emphasised in Old Testament times, while the spiritual and universal aspects were quite naturally left for Messianic days. But speaking generally, we may say that from Genesis to Malachi the Spirit of God is never far away. God's life is seen in active operation on man's behalf, and this naturally becomes fuller in the later books because of the principle of development and the more detailed anticipations of Messianic times. A. B. Davidson"; says that there are two ways in which God exercised His v rule in Israel and His guidance in all spheres of life, (1) By the external manifestation of Himself in the Angel of the  Lord; and (2) by His Spirit.18 So that the ' Spirit of Jehovah is Jehovah Himself within men, as the Angel of Jehovah is Himself without men.' Hence ' the Old Testament doctrine of God is not more strongly monotheistic than it is theistic and not deistic'19 Kleinert says that ' the doctrine of the Spirit of God is the most powerful vehicle of the Old Testament monotheistic contemplation of the world.'20

These three lines of teaching are in general accord with the progress of Divine revelation in the Old Testament.'21 God is regarded as actively working (a) in the world, (b) in the theocratic community, (c) in the individual soul. And they are united, because (a) the cosmical work of the Spirit prepares the world as the home of man, (b) the theocratic work prepares men as the Divine society, (c) the personal work prepares individuals as members of the redemptive community.22

The question now arises as to whether there are indications of development in the Old Testament doctrine of the Spirit of God. In the earlier history the Spirit is depicted as a Divine^ energy. In the later books there seems to be something like an approximation to the doctrine of the Spirit as a personal Being. Thus in Isa. Ixiii. 9, 10, He is. said to be ' grieved,' and in Isaiah xlviii. 16, which A. B. Davidson remarks, ' is of some significance,' He is either subject or object. A similar conception is found in Zech. iv. 6. Perhaps the words of Davidson carry us as far as we can go:

'This way of speaking is much developed in the Old Testament, so that we may say the beginnings at least of the distinction between the Lord and His Spirit, are to be seen.'23

The Old Testament teaching may therefore be summarised thus: the Spirit is a Divine agent and energy rather t^han a distinct personality. God is regarded as at work, and, as in the New Testament, the Spirit is 'the executive of the Godhead.' He is not a gift separate from God, but God Himself in and with men; a Power rather than a Person, The Spirit is always a Person in activity, not an influence at a distance from God Himself, and not a substance communicated to man.24

' The question whether the Old Testament teaches the personality of the Spirit of God is not one that should be raised apart from the other, what is its conception of the Spirit of God? '25

The Old Testament is moral and practical, not metaphysical and philosophical. The supreme thought is ' the relation of a living, active personal God to the world and men.'26 Beecher's words are also noteworthy:

' The Spirit is effluent energy from Yahaweh the infinite Spirit. But if we stop with this, the answer is incomplete. This effluent energy is spoken of in terms of personality.... In fine, this Spirit that inspires the prophets is presented to us as a unique being, having personal characteristics, effluent from Yahaweh the supreme Spirit of the universe, at once identical with and different from Yahaweh.'27

From this it is clear that the doctrine of the Spirit is really the doctrine of a Divine immanence placed side by side with the predominant Old Testament thought of the Divine transcendence. As such, it implies a profound enrichment of the idea of God, and is a definite preparation for the doctrine of Divine providence and the specific New Testament idea of the indwelling of the Spirit of God. Indeed, without this preparation the New Testament revelation is hardly conceivable. But we have no right to expect more. The special work of Israel was to emphasise the Divine unity and transcendence, and the Old Testament is therefore only preparatory to the fuller manifestation of the New Testament. As Westcott says:

'The Spirit of God is not yet made known as a distinct Person with Whom man can hold communion, though the scope of the energy foreshadows the nature of the Person.... The Spirit was in the fulness of the Divine Nature, but not in that personal relation with the Church and with the believer which followed on the exaltation of the Saviour.'28

One aspect of Old Testament teaching remains for brief, separate consideration. Several passages speak of a ' Spirit from Jehovah ' in connection with evil and untruth (i Sam. xvi. 14; I Kings xxii. 19-23). These statements are admittedly very difficult, but they cannot set aside the general and predominant thought of the Spirit as identical with God at work on behalf of His people. They probably are intended to express in an extreme Oriental form God's judicial action against wilful sin.29

Literature. — A. L. Humphries, The Holy Spirit in Faith and Experience, chs. i., ii.; I. F. Wood, The Spirit of God in Biblical Literature, p. 3; Welldon, The Revelation of the Holy Spirit, ch. i.; Denio, The Supreme Leader, pp. 5-25; Smeaton, The Doctrine of the Holy Spirit, pp. 9-39; Downer, The Mission and Ministration of the Holy Spirit, ch. ii.; Elder Gumming, Through the Eternal Spirit, pp. 19, 50; J. S. Gandlish, The Work of the Holy Spirit, p. II; Redford, Vox Dei, p. 21.

1 Humphries, The Holy Spirit in Faith and Experience, p. 3.

2 E. H. Johnson, The Holy Spirit, p. 2.

3 Elder Gumming, Through the Eternal Spirit, p. 50.

4 H. W. Robinson, The Christian Doctrine of Man, p. 65.

5 Smeaton, The Doctrine of the Holy Spirit, p. 32.

6 Kleinert. Quoted in Presbyterian and Reformed Review, Vol. VI. p. 666.

7 Robinson, op. cii. Index, Pneunia, Ruach, Spirit; Wood, The Spirit of God in Biblical Literature, p. 32, note; Humphries, op. cit. p. 4.

8 Wood, op. cit. p. 32, note. r

9 A. B. Davidson, Theology of the Old Testament, p. 117.

10 H. W. Robinson, The Christian Doctrine of Man, p. 65.

11 See Driver on Gen. i. 2; H. W. Robinson, ut supra, p. 64 f.

12 Humphries, The Holy Spirit in Faith and Experience, pp. 49-51

13 Beecher, The Prophets and the Promise, p. 115.

14 Beecher, op. cit. pp. 35, 72, 74, 75.

15 Humphries, op. cit. pp. 22, 23, note.

16 Warfield, 'The Spirit of God in the Old Testament,' Presbyterian and Reformed Review, Vol. VI. p. 669, and note i.

17 Warfield, ut supra, p. 669.

18 A. B. Davidson, op. cit. p. 116.

19 A. B. Davidson, op. cit. p. 120.

20 Quoted in Oehler, Theology of the Old Testament, Vol. I. p. 173.

21 Dale, Christian Doctrine, p. 318.

22 Denio, The Supreme Leader.

23 A. B. Davidson, op. cit. p. 128.

24 A. B. Davidson, op. cit. p. 127.

25 A. B. Davidson, op. cit. p. 115.

26 A. B. Davidson, op. cit. p. 115.

27 Beecher, The Prophets and the Promise, pp. 114, 115.

28 Westcott, Historic Faith, p. 104 f.

29 For the critical view, see Humphries, op. cit. p. 14; Wood, op. cit. pp. 6, 12. For the conservative view, see Beecher, op. cit. p. 114.