The full-length paper I completed last week was about the covenants of both the Old and New Testaments. A lengthy survey of eight total topically covered the Edenic, Adamic, Noahic, Abrahamic, Mosaic, Deuteronomic, Davidic, and New covenants. It was a very wide look at salient points without much depth. My reason for doing the paper was to get a macro view of the framework of the canon from a kingdom perspective. Retroactive and backward in time to understand how God might view redemptive history (i.e., from our Lord Jesus’s viewpoint).
As God is outside or transcendent of space and time, and He set in order how free-will humanity would sovereignly become adopted, it was of interest to see how He would build and develop His kingdom. Contrary to traditional interpretation, I somewhat suspect we’re still in the seventh “day” of creation. Or that our existence and emerging kingdom fellowship as adopted people are predicated upon the context of the fall (Gen 3, Rom 8:22). The covenants were a means of the Exodus or a transition from one state of existence to another as a matter of development. More specifically, covenant theology from God’s perspective and dispensationalism from man’s perspective (without the baggage of tradition). So this project was simply to get oriented for added research to follow without any pre-loaded commitments. And it was necessary to do this from a biblically theological standpoint as no other definitive authority exists in my view. Especially from post-modern denominations that have their more basic issues aplenty. Still, I’m aware of the Westminster Confession (WCF) and others, and I’m fully respectful of those.
So, the effort was an attempt to recognize patterns of covenants as instruments of mediation between God and mankind. – As a foundation to see if the whole point of this ordeal was that the fall was part of God’s sovereignly creative and permissive will. From Genesis 3:15 onward. To better understand God’s heart about what historically occurred along a chronological timeline that led to fulfillment in Christ and to understand more about His revealed character.
“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” – Jesus, Luke 12:32
“For we know that the whole creation has been groaning together in the pains of childbirth until now.” – Paul, Romans 8:22
Birth into what? Allegorically, into what? My tentative view is this:
He intended all along to put His Spirit within us. And not as a fallback plan among people as contingent beings.
Knowing humanity could fall, it was His will to redeem His created beings to build a kingdom of people who are sanctified to love Him and each other. Beings who are shaped from free-will agency to glorify Him with a permanent and enduring love. Rightfully so, whether from Eden without the fall or the Cross with the fall, He will have His Kingdom.
James Hamilton, the author of God’s Indwelling Presence – The Holy Spirit in the Old & New Testaments writes about the Old Testament circumcision of the heart as compared to the regeneration and indwelling of the Holy Spirit. He makes a compelling and persuasive argument that there is a difference between regeneration and indwelling. And Old Testament believers were regenerated, but not indwelt by the Holy Spirit. The inferences and case he makes are that you can be in a state of regeneration for a period, or a lifetime, but never indwelt. Conversely, you can also lose the regeneration, but not the indwelling.
So where exactly is this indwelling within? The tripartite nature of people situates the body, soul, and spirit. The naturally born person without rebirth is spiritually “dead” (i.e., oblivious to a different internal reality) until regenerated. Upon acceptance and authentic belief in Christ happens, the spirit is superseded by the indwelling Spirit (at His choosing). Belief is not possible without regeneration.
He also surveys by category (patristics, reformation, modern) numerous positions of theologians who hold a continuum of distinctions about regeneration and indwelling.1 He also relies quite a bit on textual criticism and the morphology of terms within ancient manuscript texts (not translations) to get at definitions of Holy Spirit presence, internal and external, present state and future state, and regeneration or indwelling, to understand and write about the original intent of the biblical authors.
The textbook gets the attention of seminary students from various institutions. It covers in explicit detail what it means to be born again (indwelt), regenerative (external presence and grace), and spiritually unregenerate.
There are distinctions between Eastern and Western doctrines of the Trinity that reveal a separation of thought about its internal relations. The Eastern (Greek) and Western (Latin) formations of Trinitarian theology amount to historically propagative thought from Augustine, Aquinas, and Rahner, among others. Yet the most grounded and meaningful interpretive understanding of the triune God originates from Scripture. Throughout the Old and New Testaments, God was revealed as persons who performed specific work within Creation to interact with humanity as recorded across many centuries. Recognition of God down through time is made clear through distinctions between God the Father, God the Son, and God the Holy Spirit. The way God is in Himself is trinitarian.
From the gospel of John, it is clear that the Son is begotten of God the Father as incarnate (Jn 5:26) God coequal yet in temporal subordination to accomplish a function of outworking love between them toward humanity (Jn 5:19, 8:28, 1 Jn 4:9). Jesus begotten of the Father is also indicative of a derivative subordination function of the Holy Spirit. Just as Jesus was sent for a specific purpose, the Holy Spirit was sent to accomplish another function. However, they together remain present as God through what objectives are achieved throughout history. It is by Eastern Greek thought that the Trinity is a metaphysical procession where the Son and Holy Spirit proceed as persons to cause existence. Whereas the causation of everything is of a hypostasis referring to each concrete and distinct trinitarian persons who share a single diving nature or essence. Hypostasis is a theological concept in contrast to the doctrine of the hypostatic union of Christ to describe the bringing together of Jesus’ divine and human nature.
In the tradition of Latin or Western theology, the approach to understanding the Trinity concerns a principle of personhood to describe the members of God as a single substance. Paul, the apostle, referred to God as God, Lord Jesus Christ, and Holy Spirit to indicate his frame of reference as a worshiper. Within Paul’s thought, the essence of the Trinity is Scripturally evident as individual names as positional or relational to him. In comparison to “Father,” “Son,” and “Holy Spirit,” Paul consistently wrote of the Trinity from the standpoint of a created being in reverence to God as three persons holding office separately as One (i.e., the Father as God, the Son as Lord, and Holy Spirit as Holy Spirit). John and Jesus referred to the persons as Father, Son, and Holy Spirit to exemplify the Eastern approach to suggest a less formal way of identification as compared to the title or function designation through Paul.
While there is explicit scriptural support for persons of the Trinity sent and begotten, there is an interpretative view of the doctrine about how procession occurred. From eternity past, in a temporal sense, a mutual decision was made about Creation involving the redemption of chosen people through belief. There “was” an original decision together made about what was to occur through the entire sinful course of history. Salvation would be made possible through One becoming incarnate and Who would accomplish specific work through mutual submission and eternal symmetry as three persons. Without distinction concerning origination, the three as One God is ever explicitly made as such in Scripture or by revelatory detail. Other than statements and declarations of interpersonal unity and identity, expressed description of triune presence is never revealed as understandable within humanity’s three-dimensional domain. Sent and begotten God acted to produce Creation in the sense that subordinate functional objectives were met without any notion of inferiority in status or nature of aseity, presence, and limitless co-eternal power to accomplish salvation for glory and love.
The purpose of this post is to present an up-close look at the matter of theocratic anointing from historical examples given throughout Scripture. A cursory search of the terms “theocratic” and “anointing” from the Internet often returns search results such as “seven ways to win by theocratic activation and anointing of the Holy Spirit.” Such phrases and uses of the terms “anointing” and “theocratic” could carry unwanted and negative connotations among observers who view such proclamations as nonsense. For various reasons, it is of utmost importance to understand the functional meaning of the terms as there are significant historical and theological principles attached to such terms. Together, “theocratic anointing” evokes a meaningful interest concerning its presence within the Old and New Testaments as it bears substantial weight upon how Yahweh works and abides throughout creation for His Kingdom and glory.
Introduction
It is necessary to parse the phrase “theocratic anointing” given by inference among associated articles and Scripture references. As a sensitive subject matter, the topic concerns the work, activity, and presence of the Holy Spirit. It is unacceptable to form false conclusions and make unhelpful assertions about the Holy Spirit’s activity, especially as it concerns His identity and work. Of utmost concern are unhelpful conclusions or assertions stemming from what scholars, academics, and students interpret, or believe, and cast as valid activity of Yahweh. The gravity of this subject matter is beyond easy comprehension, but here is an attempt to hold it in high regard the topic by observations and tentative conclusions.
The ministry of the Holy Spirit (rûaḥ YHWH) is in abundance throughout Scripture. Of concern here is the narrower interest in what the Spirit does as it concerns His appointment and enablement of certain people through the course of history. There become distinctions across His spectrum of activity throughout the various Old and New Testament covenants. With careful attention to detail, it becomes possible to see and understand that His associative presence among rulers, judges, craftsmen, and people of the Kingdom is an altogether different matter separate from the notion of His indwelling among those in Christ today. Whether before or after Pentecost, the presence and ministry of the Holy Spirit are widespread. Whether upon or within individuals or Kingdom people groups, the Holy Spirit at work from the beginning is sacred ground.
The Enablement of the Spirit
In Dr. Bookman’s dissertation concerning the periodic divine intervention of the Holy Spirit,1 he wrote an excerpt of thoughts about Old Testament figures were subjects of divine enablement and “special enduement.” As instruments or vessels of divine intent, specific Old Testament categories of individuals were often made to govern and perform tasks they were otherwise incapable of performing in a suitable manner. A manner that was necessary for the formation of a Kingdom that was in Yahweh’s theocratic interests. Competencies, learning abilities, desires, skills, or personal faculties that were not inherent in rulers, judges, and selected craftsmen as highlighted among various Old Testament passages (e.g., Ex 31:3-5, Neh 9:20).
Theocratic Anointing
Dr. Bookman coined the term “Theocratic Anointing” to describe what occurs as a type of activity from the Holy Spirit as a matter of selective intervention within the Old Testament. It is in his article that specific ruling individuals were “vouchsafed” the enabling of the Spirit to equip him to function as the representative of Yahweh” (Bookman). By running an electronic scan of the term “theocratic” throughout Eugene H. Merrill’s book, “Kingdom of Priests,” it occasionally appears as having a political bearing and relevance around a specific Kingdom ideal.2 From the inspiration of Scripture, the Holy Spirit, through the prophet Hosea, informs His readers that the theocratic appointment of Saul angered Yahweh (Hos 13:11). At the outset, when Israel desired a King to be like other nations, they rejected Yahweh (1 Sam 8:7). So as a matter of course, the “Kingdom” of Israel would undergo periods of hardship even with the selection of Saul and successive rulers later anointed by prophets to fulfill Yahweh’s theocratic interests.
Important Distinctions
While it appears that theocratic anointing is involvement or enduement “upon” an individual, it is said to not be “within” a person.3 As a point of contrast, in the Old Testament, the Spirit anoints God’s chosen people, such as given by the testimony of King David’s last words (2 Sam 23:1-2). In the New Testament, Apostle Paul calls attention to those in Christ who are anointed by Him and who also have God’s seal with His Spirit in our hearts as a guarantee (2 Cor 1:21-22). The conjunctions “and” plus “also” appear in numerous English translations between verses 21 and 22. To give confidence about separating the Holy Spirit’s anointing and His presence within those in Christ. From the New Testament’s perspective, the Spirit’s anointing is different from His indwelling.
There are various additional distinct attributes concerning the theocratic anointing of the Holy Spirit. Namely, it does not depend upon a person’s spiritual or carnal state, whether a person is saved or unsaved, or the person’s standing before God and others. The Spirit’s anointing is portable and can be applied or removed from a person at God’s will.
The Presence of the Spirit
The “Anointing” of the Holy Spirit means to set someone apart, to equip and authorize an individual for a task of spiritual importance.4 There are numerous instances throughout Scripture that indicate the Holy Spirit’s presence that demonstrates this work for theocratic purposes. More specifically, for the growth and development of the Kingdom of God emergent from the Old Testament to the New. By tracing specific occurrences of the Holy Spirit’s anointing work in the Old Testament, there is a precise sequence of individual examples. Beginning with Moses, he was anointed to lead and guide the people of Yahweh. The Spirit of the Lord was upon him (Num 11:17). The same Spirit at work upon Moses was also given to seventy elders to serve with Moses to lead the Hebrew people (Num 11:17, 25).
Holy Spirit’s Ministry in the Old Testament
As Moses was to pass away into history, he placed his hands on Joshua, where he was given a spirit of wisdom (Deut 32:9) to lead the people into conquest and the land of Canaan. Within the course of Yahweh’s instructions to Joshua, He promised to be with him. To be strong, of great courage, and to abide by the Mosaic covenant, the presence of Yahweh was with Joshua so that the Hebrews would inherit the land promised to them. After the period of Joshua’s leadership and accomplishments, the anointing of the Spirit during the time of judges was evident. His presence among Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judge 14:6, 15:14) was of direct bearing upon each to bring about specific cause and effect outcomes.5 They were direct results of the presence and anointing of the Holy Spirit. While these four judges are highlighted by having specific scripture references, the presence of the Spirit was among others during that time, too.
After the period of the judges, the well-known biblical records of King Saul, King David, and Solomon attest to the Spirit’s presence individually among them as well. In the case of Saul, Yahweh gave him a new heart and caused him to prophesy. As the first King of the Hebrew people, he was anointed by that occurrence (1 Sam 10:10). Then again, as the Spirit rushed upon him, he rescued the people of Jabesh-gilead from the Ammonites (1 Sam 11:6) and became coronated as King of Israel shortly afterward. The slaughtering of the Ammonites was by Lord Yahweh’s anointing.
Once King Saul fell out of favor with God, the Spirit’s anointing was removed from Saul (1 Sam 16:14) and transferred from him to David, son of Jesse (1 Sam 16:13). It is recorded that a “harmful” or “evil” spirit was given to Saul. The anointing presence of Yahweh’s Spirit did not just vacate from Saul, but an evil supernatural entity replaced it. It is written that God allowed the presence of a demonic being to oppress Saul, but there is no evidence that it indwelt him.6 The presence of the Holy Spirit and His anointing continued to remain active upon Solomon and the rest of specific individuals, such as prophets, and priests, to assure the fulfillment of Old Testament prophecies concerning the coming Messiah or “anointed one.”7
Holy Spirit’s Ministry in the New Testament
The Holy Spirit appears widespread throughout the Old and New Testaments. His presence and work are comprehensive across all covenants and involve creation, prophecy, sanctification, consecration, guidance, inspiration, conviction, mission, counseling, and so much more unique and specific to individuals as an anointing or divine enablement.
Two particular occurrences of the Spirit’s anointing concern Jesus’ baptism (Lk 3:22) and His proclamation of the Spirit upon Him while at a Galilee synagogue (Lk 4:18). In both instances, the Holy Spirit was “upon” Jesus as a matter of cause for the desired effect. In the first instance, His baptism was set upon Him as an anointing where He would immediately afterward defeat Satan, the enemy, during His temptation in the wilderness. As a king who would defeat a foe, Jesus overcame the temptation in the wilderness after the Holy Spirit anointed Him through John the Baptist at His baptism.
In fulfillment of Isaiah 61:1-2, Jesus proclaims that the Spirit of the Lord was upon Him and has anointed Him to become the second Moses (Lk 4:18-19). Here, he declared that He was the “anointed one” or, more precisely translated, the Messiah. As the Holy Spirit anointed rulers and judges of the Old Testament many years before, He much later anointed Jesus to fulfill a theocratic purpose. Namely, the arrival and development of the Kingdom of God on Earth.
The Work of the Spirit
While the anointing of the Spirit signified the presence of the Lord upon a recipient, He was at work to enable specific functions or capabilities and give power as intended to achieve a given purpose. The “anointing” did not signify an indwelling presence and work within or “inside” an individual. It was a specific external act to cause particular outcomes. Just as Saul was given the power to act and perform as King under unfavorable circumstances, his anointing made it possible to perform and work according to the presence of the Spirit upon him.
King David was acutely aware of his predecessor’s anointed status. In fact, he acknowledged King Saul’s anointing by calling him as such. David would not harm the Lord’s anointed. Moreover, once David became King and sinned against Yahweh and His people, he became acutely aware of the Spirit’s anointing removed from Saul. David’s plea was for Yahweh to keep him in His presence and to keep the Holy Spirit with him. He sought restoration in union with the interests of God and His Spirit upon him.
From a careful reading of the war encounter concerning Deborah of Ephraim against Sisera, a commander of Canaanite forces, she was a prophetess who was an anointed judge (Judg 4:4) over Israel. Her anointed status symbolized the presence and power of Yahweh.8 Consequently, Barak refused to follow Deborah’s advice concerning Yahweh’s instructions. He was aware that she was the Lord’s anointed, and he wanted to remain with her during the time of fighting until Yahweh destroyed Sisera’s army through Barak (Judg 4:15).
Conclusion
There are numerous historical examples from the Old Testament to the New where it is clear that the theocratic anointing of the Holy Spirit was a potent and effective force. The presence and work of the Spirit among numerous individuals across all covenants speak toward the ever-active involvement of Yahweh throughout humanity. All to fulfill prophecy and promises made concerning His Kingdom and rightful place as King, where all glory and honor belong to Him. The Holy Spirit’s anointing work among rulers, kings, prophets, priests, and selected individuals extended to key figures in the New Testament as well. Jesus the Messiah, John the Baptist, the Apostles, and many others throughout Church history also were enabled and made capable of completing the work of Yahweh and His Kingdom.
Citations
Dr. Douglas Bookman, “The Old Testament ‘Theocratic Anointing’ of the Holy Spirit.” The Official Blog of Bookman Ministries, 2009, https://therabbittrail.wordpress.com/2009/02/27/the-old-testament-“theocratic-anointing”-of-the-holy-spirit/. Accessed 1 Jun. 2021.
Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel, Second Edition. (Grand Rapids, MI: Baker Academic, 2008), 241, 339
Dr. Michael A. Grisanti, “History of the Covenant People,” Unpublished course notes, 76.
Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).
Dr. Michael A. Grisanti, “History of the Covenant People,” Unpublished course notes, 75.
John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Sa 16:14.
J. A. Motyer, “Messiah in the Old Testament,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 753.
James S. Ackerman, “Prophecy and Warfare in Early Israel: A Study of the Deborah-Barak Story.” Bulletin of the American Schools of Oriental Research, #220, 1975: 5-13.
Bibliography
Ackerman, James S. “Prophecy and Warfare in Early Israel: A Study of the Deborah-Barak Story.” Bulletin of the American Schools of Oriental Research, #220, 1975: 5-13. Bookman, Doug. The Rabbit Trail. 02 27, 2009. https://therabbittrail.wordpress.com/2009/02/27/the-old-testament-“theocratic-anointing”-of-the-holy-spirit/ (accessed 06 04, 2021). Grisanti, Dr. Michael. “Judges and Saul.” History of the Covenant People. Santa Clarita: 06 01, 2021. Grisanti, Michael A. History of the Covenant People Course Notes. Santa Clarita, 06 02, 2021. MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006. Manser, Martin H. Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser, 2009. McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. Winona Lake: BMH Books, 2001. Motyer, J.A. Messiah In the Old Testament. Downers Grove: InterVarsity Press, 1996.
The temple was a cultural and religious gathering location of people throughout Israel. Either daily or on occasion, in observance of festivals, people of Jerusalem, Judea, and beyond would gather at the temple to fellowship, worship, and present sacrificial offerings. The second temple represented the religious, traditional, and cultural center of the people to conduct affairs, meet with one another, and carry out their interests of spiritual, economic, and civic significance. Various people groups gathered at the temple, as written about in the gospels, including Pharisees, Sadducees, Scribes, Herodians, and others such as Gentiles, sojourners, soldiers, and philosophers. The temple was a center of social activity within Judea as its purpose was specifically and historically written about within the Torah. It provided the early Church efficient access to Jerusalem and Israel’s people for the gospel message concerning their Messiah’s work and what Yahweh of their temple was doing.
The second temple’s gathering location in Jerusalem served as a beginning place for the New Covenant message. Particularly to the “people of the land” (‘am ha-aretz) as the temple and the territory was ingrained into the Jewish people’s identity. While the temple was of significant value in terms of its meaning and cultural heritage, it also had historical significance extending back to the time of Solomon’s temple before its destruction in 586 BC.
Back when the glory of Yahweh inhabited Solomon’s temple, His presence represented the location of His sacred space. Even with His departure well before the second temple’s destruction in 70 AD, it was of enormous value to the people of the land. Specifically, they were the first people Jesus instructed the early Church to reach. Yahweh’s temple was a location of ongoing spiritual and physical significance. For example, the early Jerusalem church actively attended the temple and met at relevant gathering sites to fulfill Christ’s commission (Lk 24:47).
Moreover, they specifically met within the Solomon colonnade to teach and minister to temple visitors in the presence of rabbis, onlookers, and officials (Acts 5:12). While the apostles met at the temple as a platform of outreach, teaching, and ministry, people were added to the early Church and Kingdom of God. Many were healed at the temple and delivered from demonic inhabitation and oppression (Acts 5:14-16).
The temple of the living God also served as a model for a new kind of temple that emerged as Yahweh promised to put His Spirit within His people (Ezek 36:27). To include believers within the early Church and today, the Spirit of God rested no longer within the physical space of a structure; He instead became transferred within Jews and Gentiles by His Spirit’s indwelling among them as the body of believers. As the body of Jesus was the temple of the Word, the incarnate presence of Yahweh, He was the wisdom of God, the prototype embodiment of God’s temple to set in motion the inauguration (Heb 10:20) of the New Covenant through His sacrifice and resurrection.
The apostles recognized the enormous prophetic and theological meaning of this transition of promise. As we read in 1 Peter 2:4-5, Jesus was the living stone and precious cornerstone rejected by men, and Peter wrote to the early Church to be as “living stones” of a Temple acceptable to God as they were a spiritual house for a holy priesthood. They were corporately and individually, sacred space. The presence of Yahweh was now among them and within them, as it were. The early Church was the new temple that accompanies the New Covenant. Just as the writer of Hebrews wrote (Heb 10:19-25), the temple of the early Church now had a High Priest in Jesus Himself. By comparison, His worshipers, believers, and followers entered this new temple through a veil to appear in confidence before Yahweh. As it is written, this veil of His temple was and is, His flesh (Heb 10:20).
To assure the construction and completion of the second temple after Israel’s Babylonian exile, Zerubbabel was commissioned to undertake the project with supernatural help. As we read in Zechariah 4:6, Zerubbabel as governor of Judah was empowered by the Holy Spirit to rebuild the temple in Jerusalem. As the first temple was destroyed in 587 BC (2 Kings 25), it was in fulfillment of YHWH’s judgment upon Jerusalem and all of Judah. Where until its final destruction, numerous occupants of the city were exiled to Babylon, and for 70-years, they remained in captivity. After the Persians of the North conquered Babylonia in 539 BC, its emperor Cyrus the Great released the Hebrews back to their homeland to complete the 70-year expulsion due to their rejection of God.
As promised of YHWH, the people of Israel returned to their appointed country and began to undergo restoration to include the rebuilding of the Jerusalem temple, among other dwellings. Not to the former grandeur that it was known of before, but to a reduced stature without the presence of God and His glory to occupy it. The people of Judah were again free, but they still faced hardships as they worked to regain stability through trade, agriculture, husbandry, farming, and other areas of city living. The context of living at the time involved the strenuous and burdensome recovery of the land and the rebuilding of the previously destroyed city.
The visions of the golden lampstand and the olive trees (Zechariah 4:1-14) provide the surrounding context by which the Holy Spirit inhabits Zerubbabel and fills him with the power to build the second temple. As decreed by YHWH, Zerubbabel accomplished this task over time, not by his strength, stamina, wealth, or capabilities but by the Holy Spirit’s power.
While presented within the vision of the golden lampstand with a bowl above it, we encounter the Holy Spirit’s symbolism over the total construction effort. That the bowl symbolizes the supply of power necessary to complete the task set before Zerubbabel, that is, to build the second temple that shall exist during the time of Christ to usher in the Kingdom of God.
The second temple’s existence contributes to the physical environment by which the work of Jesus is carried out. It so appears that the restoration of the physical temple without its indwelling presence provides the situational and eschatological framework by which the life and ministry of Jesus are set in motion. The reconstruction of the temple and the return of the people were to become restored in the near term and the distant future in support of Christ’s future redemptive work. Altogether part of an orchestrated effort to include the destruction of the temple yet again by the Romans in 70 AD.
Through these circumstances, as given by Zechariah 4:6, we are presented with an example of an empowering work from the Holy Spirit. YHWH provided the indwelling of the Spirit within Zerubbabel to empower him, as He can do the same for those in Christ who are born of the Spirit. So, it is here the theological principle applies to bring confidence that we are to trust in Him and live by the Spirit. As it is a reliance on the Spirit rather than our capabilities, resources, intellect, or strength to accomplish what He desires of us.
The promise of the Spirit of Yahweh poured out upon His people includes individuals written about in the context of Joel 2:28-29. Specifically, Israel’s people identified as sons, daughters, men, both young and old, and male and female servants. Yahweh’s people were fraught with wayward rebellion, and like sheep, they often went their own way (Isaiah 53:6). From the beginning, all the way back to Yahweh’s garden, humanity has been walking out their own desires without full concern for what God has required to keep their covenant and maintain fellowship with Him. Since the beginning of humanity, the heart, the center of the will, has been corrupted and hardened. As drawn away by desires outside of Yahweh’s will, the inevitable consequences and destruction of His people were due to their significant error. It was upon them to bear the weight of their guilt.
The covenant promises Yahweh made from the beginning were to be accomplished no matter what. Despite the continued failures of His chosen people across numerous covenants, Yahweh would be the God of the people of Israel. Moreover, He would be the God of all nations to reclaim creation as His rightful possession. With judgment and punishment would come redemption and reconciliation. As it is written, “They will be my people, and I will be their God,” we are in full view from the early prophecy of what will transpire to fulfill His intentions. His glorious place among His people (Joel 2:32) and those who call to Him will be saved (Romans 10:13). Ultimately, saved from the power, penalty, and presence of sin. That as unencumbered by sin, His people would be healed of their corruption and hardness of heart to restore fellowship with Yahweh. From the Edenic garden of paradise to the deserts of Arabia, God had a plan of permanent retention through a new covenant unlike all those previously formed.
The long view of prophetic fulfillment begins from Isaiah 44:3 as reiterated in Joel 2:28. As it is written, “I will pour out My Spirit on your offspring And My blessing on your descendants.” It would so appear that the prophet Joel was aware of the writings of Isaiah. Moreover, Joel appears to echo Ezekiel 39:29, which explicitly says Yahweh will “pour out His Spirit on the house of Israel.” Yet as it appears through hardship, disappointment, rebellion, and the devastation of thousands of people destroyed, humanity would become brought back to Yahweh even if only through a remnant. The God of all creation would return people to Him through His Spirit’s work to transform their hearts. To reshape their desires with a power that is not their own. To bring His people the will to know, follow, and love Him to involve a heart change. As recorded in Scripture, that is precisely the indwelling Spirit’s work poured out and into people. That the hearts of people would be transformed that they would desire Him and His plan for them and creation.
During the time of judgment and immense destruction, we witness through Scripture and history the prophetic promise and its fulfillment. To realize that from the Old Covenant to the New Covenant, we are given a long view of prophetic fulfillment to provide us with hope through Christ. With the full authority of God’s word, we have every confidence in Him.
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.” – Matt 7:21-22
This is the difference between talking and doing. So it is apparent that as a comparison between what a believer of Christ “says” and “does,” it is not enough to simply name and claim a relationship with Jesus and do good things in His name to enter into heaven. Instead, doing the will of the Father by an indwelling of the Spirit is necessary but not how one may think.
Outward efforts of doing good deeds on your own without the Holy Spirit within you will not bring out the kind of fruit that the Father requires. Good done here and there on your own is not doing the will of the Father. The Holy Spirit, the Spirit of Christ, must reside within you as necessary to do the Father’s will. That is, to bear fruit as the work of the Father is believing in whom He sent (John 6:29). Namely, His son, our LORD, and King.
Jesus will know you if the Holy Spirit, His Spirit, dwells within you. This dwelling within you will produce fruit. This fruit is a way to express a personal practice of obedience and worship. As John Piper puts it, “the people would be defined by faith in Jesus and the fruit of love.” [1]
This fruit authenticates your faith as a byproduct, but not the source or pursuit of your security and status before God the Father. The Spirit of Christ, His Holy Spirit, must dwell within you to produce obedience and worship of God, our Creator. An absence of fruit indicates an absence of Christ within you.
So this is the will of the Father. That Christ dwells within us and that as an outcome, we bear fruit. We love, obey, and worship. Whereas Christ is our righteousness and our everlasting peace.
[1] John Piper, “What Jesus Demands from the World” (2006 Crossway, Wheaton Illinois) 164.
When you trust in Christ as your savior, God seals you. He seals you forever as a child of God. The seal itself is the presence of the Holy Spirit. So as a matter of confidence, here is the evidence of your awareness of God’s presence in your life:
1. He is continually in our thoughts. Consciously and subconsciously. It’s like a holy silence within us. 2. We are continually seeking His guidance. 3. We must view Him as our constant companion. 4. We view everything in light of His presence. Whatever happens, has to in the presence of God. 5. We have peace in the midst of storms. 6. We have a hunger in our hearts for the Word of God. 7. We have joy in our hearts. 8. We are more conscious of the good things that God sends us. 9. We feel a continuing dependence upon Him. 10. Prayer is a priority in our life. 11. We continue to have hope, even when things look hopeless. 12. We sift every decision through His will. 13. We view our needs in light of His presence. 14. Our worship is more real and rewarding. 15. We walk in obedience to God as a way of life. You do not have to sin. 16. We have a stronger, intimate relationship with Jesus.
Notes from Dr. Charles Stanley’s presentation: “The Awareness of God’s Presence”.
There are times at random when in passing I will just pick up my bible off the desk, hold it to my chest and breathe it in with my eyes closed. There is a unique and centering sense about it. That the totality in the meaning of its words brings certainty about truth, life, assurance, and renewal. The cool of the pages and the holiness of its words reach through to take the heat, confusion, and distress off. To soothe the uneasiness for another stretch of the day. Until back again inside for what it brings. Even better sometimes is my head down at my desk supported by His Holy book. I belong at home in those words.
Vision of the Valley of Dry Bones (Ezekiel 37:1–14)
Can such things be? In Ezekiel’s vision, he saw before him a valley of dry bones. A multitude of God’s people dead, scattered, and dried out to bones. Then suddenly the bones began to come together among them with flesh, tendons, and muscle. Yet still dead, but just corpses, as a multitude of the dead before Ezekiel. God’s people were dead from their rebellion before Him. Laid to waste without life.
Until thereafter the Lord breathed again the breath of life to them all. As with creation and with Pentecost, to revive them. To give them life. A new life unlike anything before. His promise that He would restore the people of Israel. That “He would deliver them from the grave of exile, place His Spirit among them, and settle them once more in the promised land.”
A precursor of what was to come as written about in the Acts of the Apostles (Acts 2:2-5). As now the Holy Spirit dwells within His people today.
Chisholm, R. B. (1998). The Major Prophets. In D. S. Dockery (Ed.), Holman concise Bible commentary (p. 327). Nashville, TN: Broadman & Holman Publishers.
“Likewise, the Holy Spirit is a fire dwelling in each believer. He wants to express Himself in our actions and attitudes. When believers do not allow the Spirit to be seen in our actions, when we do what we know is wrong, we suppress or quench the Spirit. We do not allow the Spirit to reveal Himself the way that He wants to.
To understand what it means to grieve the Spirit, we must first understand that this indicates the Spirit possesses personality. Only a person can be grieved; therefore, the Spirit must be a divine person in order to have this emotion. Once we understand this, we can better understand how He is grieved, mainly because we too are grieved.
Ephesians 4:30 tells us that we should not grieve the Spirit. We grieve the Spirit by living like the pagans (Eph 4:17-19), by lying (Eph 4:25), by being angry (Eph 4:26-27), by stealing (Eph 4:28), by cursing (Eph 4:29), by being bitter (Eph 4:31), by being unforgiving (Eph 4:32), and by being sexually immoral (Eph 5:3-5). To grieve the Spirit is to act out in a sinful manner, whether it is in thought only or in both thought and deed.
Both quenching and grieving the Spirit are similar in their effects. Both hinder a godly lifestyle. Both happen when a believer sins against God and follows his or her own worldly desires. The only correct road to follow is the road that leads the believer closer to God and purity, and farther away from the world and sin. Just as we do not like to be grieved, and just as we do not seek to quench what is good—so we should not grieve or quench the Holy Spirit by refusing to follow His leading.”
