The Holy Spirit in Prophecy

The Holy Spirit in Prophecy
(Essay #2 – God’s Prophetic Spirit)

The work of the Holy Spirit was a major theme of Old Testament prophecy. From Isaiah to Malachi, there are more than two dozen passages which directly refer to the Holy Spirit. An understanding of the teaching of these prophetic verses is critical in creating a proper view of New Testament verses which describe the work of the Holy Spirit. In a sense, the Hebrew prophets serve as a bridge which connects the work of the Holy Spirit in the Old Testament to His work in the New Testament.

In this series, it has already been noted that the work of the Holy Spirit through the history of the Israelites was that He was the source which empowered their leaders, priests, and prophets.[1] His influence (whether He “clothed,” “rushed upon,” “filled,” “came upon,” or sustained any other similar connection to God’s people) was that he filled them with prophetic and/or divine insight to complete the mission they were charged with completing. The New Testament confirms this work of the Holy Spirit in the Old Testament by saying, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21).[2] Interestingly, no other work of the Holy Spirit among men in the Old Testament is ever mentioned in the New Testament. If the New Testament is the best commentary on the Old Testament (and it is), the Holy Spirit performed only one work among men for the first 4,000 years of human history. He made men inspired prophets and servants of God.[3]

This series has already shown that Peter’s description of the work of Holy Spirit is a complete description of His efforts among the people of the first half of the Old Testament. What this essay will show is that Peter’s description of the Spirit’s work is also a complete description of his work in the second half of the Old Testament. A survey of the more than two dozen passages in written prophets of the Old Testament (Isaiah-Malachi) which refer to the Holy Spirit will show that those later prophets of Israel used the same language and their words carried the same meaning as did the words and meaning of those prophets contained in the earlier writings of the Old Testament (Genesis-Song of Solomon).

When this essay is tied to the earlier essay in this series, the full picture of the Holy Spirit’s work in the Old Testament will be in view. That picture will show what we have already seen, that the work of the Holy Spirit among men in the Old Testament was always prophetic in its nature. Further, because many of the passages in the survey of this essay are prophetic in nature and point to the Spirit’s work in the New Testament, a foundation for understanding the Holy Spirit’s work in the New Testament will have been laid.

In order to accomplish the goal of this essay, the remainder of its body will be a survey of every reference to the Holy Spirit’s work with men that is recorded from Isaiah to Malachi. What will be seen is that in each reference the work of the Holy Spirit will be prophetic in nature. The Holy Spirit will be described either as the source of the revelation contained in the Old Testament passage or He will be the subject of a prophecy which promises the outpouring of His prophetic gifts in the New Testament. As each verse is discussed the key phrase describing the Holy Spirit’s work and a representative sampling of similar New Testament passages will be included.

Isaiah 11:2

And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.

Key Phrase: “rest upon”

New Testament Equivalents: Matthew 3:16; 1 Peter 4:14

This passage is a prophecy about the work of the Christ. God placed His Spirit upon Jesus at the commencement of his earthly ministry (Matthew 3:16). This connection gave Jesus six things: wisdom, understanding, counsel, might, knowledge, and fear. The language is very similar to Joshua’s promotion to leadership of Israel during which he was “full of the spirit of wisdom” because Moses had “laid his hands upon him” (Deuteronomy 34:9). The Ephesian church was said to have been given the same blessing: “a spirit of wisdom and of revelation in the knowledge of him” (Ephesians 1:17). The force of the language clearly demonstrates that when God’s Spirit “rested upon” Jesus, He spoke by inspiration with full access to God’s wisdom, knowledge, and understanding.

Isaiah 29:10

For the LORD has poured out upon you a spirit of deep sleep, and has closed your eyes (the prophets), and covered your heads (the seers).

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

The language of this passage is interesting. Technically this is not a reference to the Holy Spirit. It is a statement that God had “poured out” a false spirit among the false prophets which were afflicting His people. What is important to note is the effect the “pouring out” of this false spirit upon the prophets and seers of Israel had upon them. When the false spirit was “poured out,” the prophets’ ability to utter true words ended. When the Holy Spirit is “poured out” men prophesy true things from God. When a false spirit is poured out men prophesy untrue things. The language of God’s “pouring out” of a Spirit is a direct reference to prophetic work.

Isaiah 32:14-16

For the palace is forsaken, the populous city deserted; the hill and the watchtower will become dens forever, a joy of wild donkeys, a pasture of flocks; until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Then justice will dwell in the wilderness, and righteousness abide in the fruitful field.

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

Just as in the passage preceding this one, here the Spirit is said to be “poured out.” God’s judgment had turned Israel into a barren land. Their palace, city, and watchtower were desolate. The promise contained within the passage is that once the Spirit was poured out upon them, the wilderness would again become fruitful. How would this be accomplished? The “pouring out” of the Spirit would return “justice and righteousness” to their land. In other words, God’s word, the source of justice and righteousness would return to God’s people. Their closed eyes would be opened, their deaf ears would hear again, their hearts would understand, and their stammering tongues would speak clearly (32:3-4). All of this describes the return of the Spirit’s revelation to God’s people. In one passage (Isaiah 29) when God pours out a false spirit, true prophecy and understanding stops.  In the next passage (Isaiah 32) that prophecy and understanding returns when the Holy Spirit replaces the false spirit in being “poured out.”

Isaiah 42:1-4

Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law.

Key Phrase: “Put on”

New Testament Equivalent: 2 Corinthians 1:22

Here is another prophecy from the “Messianic Prophet” about the work to the Messiah. The phrase “in whom my soul delights” is repeated in the New Testament and applied to Jesus (Matthew 3:17; 17:5; Mark 1:11; Luke 3:22). This One in whom God delights is empowered by God’s Spirit to bring forth justice and the law in a manner that would not injure even the weakest among His hearers. This passage is another statement of the Spirit’s work of inspiration.

Isaiah 44:2-5

Thus says the LORD who made you, who formed you from the womb and will help you: Fear not, O Jacob my servant, Jeshurun whom I have chosen. For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants. They shall spring up among the grass like willows by flowing streams. This one will say, ‘I am the LORD’s,’ another will call on the name of Jacob, and another will write on his hand, ‘The LORD’s,’ and name himself by the name of Israel.”

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

Just as in two passages already noted in Isaiah, this passage speaks of God’s Spirit being “poured out.” Here it is a direct comparison to the imagery of water being poured onto the “thirsty land.” The effect of God’s Spirit being poured onto the people is that they would “spring up among the grass.” They would become fruitful again. This is almost a repetition of the language found in Isaiah 32.

In each of the “poured out” passages in Isaiah the imagery has been the same. Israel has been subject to God’s judgment. In that state, Isaiah delivers to them a message of hope. God’s Spirit would be poured upon them again and they would be fruitful. Once more they would be able to proclaim that the Lord was theirs. They would uphold justice in their land.  They would know justice and the false prophets would be silenced. The imagery in Isaiah is of prophetic blessings from the Spirit. Our study will return to this language and make the point even more strongly in the books of Ezekiel and Joel.

Isaiah 48:15-16

I, even I, have spoken and called him; I have brought him, and he will prosper in his way. Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there.” And now the Lord GOD has sent me, and his Spirit.

Key Phrase: “sent”

New Testament Equivalents: John 14:26; John 15:26; Galatians 4:6; 1 Peter 1:12

This passage addresses Israel’s return from their time of exile in Babylon (48:14). Commentators are divided about the “me” that is “sent” in verse 16. Some see a Messianic reference. Others point to Cyrus, the king of Persia, who is referred to as God’s “shepherd” in Isaiah 44:28 and His “anointed” in Isaiah 45:1. The specific person of the reference is immaterial to the overall thought of the verse. The “man” is sent on a prophetic mission to declare the return of God’s blessings to Israel. The fullness of that message is described in the broader context of chapter 48. To empower this prophet on his mission God sends His Spirit along with him. Again, the work of the Holy Spirit with man is to empower him to complete a prophetic work.

Isaiah 59:21

“And as for me, this is my covenant with them,” says the LORD: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the LORD, “from this time forth and forevermore.”

Key Phrase: “Upon”

New Testament Equivalents: Luke 1:35; 2:25, 4:18; Acts 1:8; 1 Peter 4:14

Verse 20 of this great text promises that a “Redeemer” would come to Israel. The promise is extended to the coming of God’s Spirit upon His people. The result of their connection to the Redeemer and the Spirit would be that God’s words that he had put in their mouth would not depart from them or their offspring. The connection is unmistakable. Having God’s Spirit “upon” you places God’s word “in your mouth.” Compare this verse to 2 Samuel 23:2.

Isaiah 61:1

The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound.

Key Phrase: “Upon”

New Testament Equivalents: Luke 1:35; 2:25, 4:18; Acts 1:8; 10:38; 2 Corinthians 1:21; 1 Peter 4:14; 1 John 2:20, 27

There can be no argument about the fulfillment of this text. Jesus quotes and applies it to Himself in Luke 4:18-21.  Here, God’s Spirit being “upon” Him and His being “anointed” commissions Him to “bring good news” and to “proclaim liberty.” The presence of the Spirit upon a man and God’s anointing of him is again tied to man’s empowerment and commission to accomplish a divine and/or prophetic work.

Isaiah 63:10-14

But they rebelled and grieved his Holy Spirit; therefore he turned to be their enemy, and himself fought against them. Then he remembered the days of old, of Moses and his people. Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put in the midst of them his Holy Spirit, who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name, who led them through the depths? Like a horse in the desert, they did not stumble. Like livestock that go down into the valley, the Spirit of the LORD gave them rest. So you led your people, to make for yourself a glorious name.

Key Phrases: “Put on,” “Grieve”

New Testament Equivalents: 2 Corinthians 1:22; Ephesians 4:30

The text portrays Israel as those who “rebelled” against and “grieved” the Holy Spirit. They did so by rejecting the Spirit who had been “put in the midst of them” in the person of Moses. Nehemiah records similar language about the Spirit’s presence in Israel’s midst in the wilderness: “You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst. . . . Many years you bore with them and warned them by your Spirit. . . .” (Nehemiah 9:20, 30). The first prophet to Israel was Moses who by the power of God’s Spirit “divided the waters” and led them “through the depths.” This passage, as well as Nehemiah 9, holds Israel accountable for failing to heed the teaching and miracles of the prophets that came by the Holy Spirit’s power.

Ezekiel 2:2

And as he spoke to me, the Spirit entered into me and set me on my feet, and I heard him speaking to me.

Key Phrase: “Entered Into”

New Testament Equivalent: Galatians 4:6

The Holy Spirit’s entrance “into” Ezekiel allowed him to hear God speaking to him and commissioning him to bring his prophetic work among the exiles in Babylon.

Ezekiel 3:12-14, 24; 8:3; 11:1, 5, 24; 37:1; 43:5

• Then the Spirit lifted me up, and I heard behind me the voice of a great earthquake: “Blessed be the glory of the LORD from its place” . . . The Spirit lifted me up and took me away, and I went in bitterness in the heat of my spirit, the hand of the LORD being strong upon me. . . . But the Spirit entered into me and set me on my feet, and he spoke with me and said to me, “Go, shut yourself within your house. (3:12, 14, 24)
• He put out the form of a hand and took me by a lock of my head, and the Spirit lifted me up between earth and heaven and brought me in visions of God to Jerusalem, to the entrance of the gateway of the inner court that faces north, where was the seat of the image of jealousy, which provokes to jealousy. (8:3)
• The Spirit lifted me up and brought me to the east gate of the house of the LORD, which faces east. And behold, at the entrance of the gateway there were twenty-five men. And I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people. . . . And the Spirit of the LORD fell upon me, and he said to me, “Say, Thus says the LORD: So you think, O house of Israel. For I know the things that come into your mind. . . .  And the Spirit lifted me up and brought me in the vision by the Spirit of God into Chaldea, to the exiles. Then the vision that I had seen went up from me.  (11:1, 5, 24)
• The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones (37:1).
• the Spirit lifted me up and brought me into the inner court; and behold, the glory of the LORD filled the temple. (43:5)

Key Phrases: “Lifted Up,” “Fell on,” “Entered,” “In,” “Put in”

New Testament Equivalents: Matthew 22:43; Luke 2:27; Acts 8:16; 10:44; 11:15; 19:21; Romans 8:9; 1 Corinthians 12:3; 1 Corinthians 14:2; 2 Corinthians 1:22; Galatians 4:6; Ephesians 6:18; Philippians 2:1; Colossians 1:8; Revelation 1:10; 4:2; 17:3; 21:10

For sake of brevity, these several verses from Ezekiel are placed together. A reading of them highlights the impact of the Spirit’s prophetic work in Ezekiel’s ministry. These verses show the breadth of phraseology used in describing the prophetic work of Ezekiel. As can be seen in the long list of New Testament equivalents, this language also permeates later language about the work of the Holy Spirit as well.

Ezekiel 36:26-27

And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

Key Phrase: “within”

New Testament Equivalents: 1 Corinthians 6:19; 2 Timothy 1:14

The promise to Israel as it is being restored from its Babylonian exile was that God would place His Spirit “within” them. Notice the connection found in the verse in the words that immediately follow that promise: “. . . and cause you to walk in my statutes . . .obey my rules.” The presence of God’s Spirit in His people is tied directly to the exaltation of His Law among them. This verse again ties the work of the Holy Spirit to God’s Law. This connection is consistent with the prophetic work of the Holy Spirit that has been noted in every Old Testament reference to the Holy Spirit that precedes Ezekiel 36.

Ezekiel 37:14

The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones. . . . And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.”

Key Phrases: “in,” “within”

New Testament Equivalents: Romans 8:9, 11; 1 Corinthians 3:16

This verse is the concluding verse of Ezekiel’s prophetic vision of the Valley of Dry Bones. As listed earlier in this essay, Ezekiel’s ability to receive this vision came to him because the Lord’s hand was upon him and he was brought out “in the Spirit of the Lord” to this valley.

For many, the statement that God would put His Spirit within the people as shown in this vision is a prophetic statement of the coming of the Spirit in the New Testament. However, looking at the vision as a whole there is good reason to see otherwise. In verse 14 the “indwelling” Spirit is said to produce the effect of giving life to those receiving the Spirit: “And I will put my Spirit within you, and you shall live . . .” This construction is found several times within this vision:

• 37:5 – “. . . Behold I will cause my breath to enter you and you shall live.”
• 37:6 – “. . . and put my breath in you, and you shall live . . .”
• 37:8 – “But there was no breath in them.”
• 37:9 – “. . . Prophesy to the breath . . . say to the breath . . .Come from the four winds, O breath and breathe on these slain, that they may live.”
• 37:10 – “. . . and the breath came into them and they lived . . .”

Both “breath” and “spirit” in every instance in Ezekiel 37 are from the same Hebrew word.[4] The use of “spirit” in this context is in the “spirit’s” ability to give life to man. The “man” in question here is the “whole house of Israel” (v. 11).

The promise of the vision is of the exiled Israel’s being restored to its land and so of their dead and dry nation’s being restored to life from the grave of their exile: “. . . you shall know that I am the Lord when I open your graves and raise you from your graves . . . I will put my Spirit within you, and you shall live, and I will place you in your own land” (vs. 13-14).  The giving of the “Spirit” in this text refers to the time of restoration. That restoration was completed no later than the days of Nehemiah. As such this text cannot be speaking of the indwelling of the Spirit under the gospel.[5]

This text is not a direct reference to the indwelling in the New Testament. It calls upon the creation imagery in the Garden, wherein God formed man out of the Earth and breathed life into him to make him a living soul. In this great vision that same process is promised to be repeated for the “whole house of Israel.” In this instance then, it is best to understand the “indwelling” in the sense of life being given from God, not as some individual and personal promise of the gospel.[6]

Ezekiel 39:28-29

Then they shall know that I am the LORD their God, because I sent them into exile among the nations and then assembled them into their own land. I will leave none of them remaining among the nations anymore. And I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord GOD.”

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

As does much of the rest of Ezekiel, this passage envisions the restoration of Israel. In that view is the “pouring out” of the Holy Spirit on the house of Israel. We have already seen this language in Isaiah refer to the Spirit’s prophetic influence. We will see that connection again in Joel 2 (see the comments below for that passage). These verses make the same link. When the Holy Spirit is poured out, God would no longer hide His face from them. That ties together the revelation of God’s person to the pouring out of the Holy Spirit. That pouring out is then revelatory or prophetic in its nature.

Daniel 4:18; 5:11-12, 14; 6:3

• This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in” (4:18)
• There is a man in your kingdom in whom is the spirit of the holy gods. In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father–your father the king–made him chief of the magicians, enchanters, Chaldeans, and astrologers, because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.” I have heard of you that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you. (5:11-12, 14)
• Then this Daniel became distinguished above all the other presidents and satraps, because an excellent spirit was in him. And the king planned to set him over the whole kingdom. (6:3)

Key Phrase: “in”

New Testament Equivalents: Romans 8:9, 11; 1Corinthians 3:16

The kings of Babylon and Persia recognized that Daniel was a prophet.  In each of the verses above, they speak of that prophetic ability with a common jargon: “the spirit of the gods is in you.”  Their language is the same as that of another non-Israelite king, Pharaoh, in his praise of a Hebrew he recognized as a prophet, Joseph: “And Pharaoh said to his servants, ‘Can we find a man like this, in who is the Spirit of God?'” (Genesis 41:38). The book of Daniel’s testimony about the work of the Holy Spirit is that He makes men prophets.

Joel 2:28-29

“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.  Even on the male and female servants in those days I will pour out my Spirit.”

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

Joel 2 is a foundational passage in understanding the Spirit’s work in the New Testament. The apostle Peter elevates this text to that level by his use of it in Acts 2:16: “But this is what was uttered through the prophet Joel.” With those words, Peter establishes that the first work of the Holy Spirit in the church was the same and only work that the Spirit had done with man since the time of Joseph: prophecy. Joel uses the same language as Isaiah and Ezekiel to describe the same prophetic work. It is the same work which is described in the events of Acts as the apostles spoke by the inspiration of the Holy Spirit (Acts 2:4). In Joel’s words when the Spirit was “poured out” on mankind, all classes of humanity would be influenced by that outpouring (sons and daughters, old and young, male and female servants). What that influence would bring to man is limited to three things: prophecy, dreams, and visions. No other work besides the revelation that comes through those three prophetic gifts is mentioned.  Why should it be? Until Joel’s day (as this essay and the previous essay in this series has shown), no other work of the Holy Spirit has been introduced into the biblical text. There is no way to make prophecy, dreams, and visions anything other than divinely given gifts of revelation.

The significance of this passage cannot be missed by the attentive Bible student. Peter understood it. He said that Joel’s words were fulfilled by the tongue speaking of Acts 2. Only miraculous work can fulfill what Joel promises. And Peter applies Joel 2 only to the miraculous sign of tongue speaking. The question must be asked and answered: Are there other passages after Acts 2 which are based on the fulfillment of Joel 2?  For if there do exist passages elsewhere in the New Testament that rest on the foundation of Joel 2, then one can know, just as certainly as did Peter, that the only meaning those passages can have is in a prophetic work of the Holy Spirit. To make the point succinctly: Any passage which is based on the fulfillment of Joel 2 teaches truth about the prophetic work of the Holy Spirit and only that prophetic work.

Micah 3:6-8

Therefore it shall be night to you, without vision, and darkness to you, without divination. The sun shall go down on the prophets, and the day shall be black over them; the seers shall be disgraced, and the diviners put to shame; they shall all cover their lips, for there is no answer from God. But as for me, I am filled with power, with the Spirit of the LORD, and with justice and might, to declare to Jacob his transgression and to Israel his sin.

Key Phrase: “filled with”

New Testament Equivalents: Luke 1:15, 41, 67; Acts 2:4; 4:8, 31; 6:5, 8; 9:17; 13:9, 52; Ephesians 5:18

This portion of Micah’s prophecy against the divided kingdoms of Israel (Micah 1:1) contrasts the false prophets of those nations with the true prophet of God. Those false prophets were “without vision” and “divination.” In Micah’s words “no answer from God” could come from those prophets. However, the true prophet because of his connection to the Holy Spirit, was full of power, justice, and might. This infilling or indwelling of God’s Spirit empowered the true prophet to “declare to Jacob his transgression and to Israel his sin.” In the Old Testament, being “filled with the Holy Spirit” meant that a man was empowered to “declare” God’s word.

Haggai 2:4-5

Yet now be strong, O Zerubbabel, declares the LORD. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the LORD. Work, for I am with you, declares the LORD of hosts, according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not.

Key Phrase: “Remains”

New Testament Equivalent: John 1:32-33

In Haggai’s time, the Jews have returned from exile and are struggling to rebuild their nation, city, and temple. This passage contains a promise of God to the leaders of the nation (Zerubbabel and Joshua) that He would not depart from them. The promise here is that his “Spirit” remained among them. It is possible that this is not a direct reference to the Holy Spirit (Although the editor/translators of most translations do use a capital “S” on the word Spirit, it is important to remember that the capitalization of words is an editorial or translational decision and not a mandate from the original text). The word “spirit” is used a number of times in the Old Testament to speak of God’s presence. A clear example of this is found in Psalm 139:7: “Where shall I go from your Spirit? Or where shall I flee from your presence?” Given the nature of the promise extended to Zerubbabel and Joshua it is possible the basic promise is simply that God would remain with them and bless their efforts to rebuild His temple.

However, if it is a reference to the Holy Spirit, the verses that follow this promise are important. They focus on the evidence of that promise. That evidence is the fulfillment of a prophecy: “For thus says the Lord of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land.” This passage is quoted in Hebrews 12 and is applied to the church as it surpasses and replaces the nation Israel in its standing with God (Hebrews 12:24-28). So if the remaining Spirit in this text is the Holy Spirit, the connection is again to the prophecy that the Spirit brought.

One might also do well to note the promise of the Spirit’s power that is given to Zerubbabel from Zechariah (a contemporary prophet with Haggai) in the passage noted just below this one.

Zechariah 4:6-7

Then he said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!'”

Key Phrase: “By”

New Testament Equivalents: Matthew 4:1; 12:28; Luke 2:26; 4:1; Acts 4:25; 11:28; 13:4; 16:6; 20:22; Romans 8:13-15; 15:13, 16, 19, 30; 1Corinthians 2:13; 6:11; 12:9, 11; Galatians 3:3; 5:16, 18, 25; Ephesians 2:22; 3:5; Philippians 3:3; 2 Thessalonians 2:13; 1 Timothy 3:16; 2 Timothy 1:14; Hebrews 2:4; 9:8; 1 Peter 1:12; 2 Peter 1:21; 1 John 3:24

The promise in this text is also given to Zerubbabel and deals with the same circumstance as does the prophecy discussed just before this (see comments on Haggai 2:4-5). The overall promise is that the hands of Zerubbabel which had “laid the foundation of this house” (meaning that Zerubbabel had begun the restoration of the temple) would also finish the work: “. . . his hands shall also complete it.” (Zechariah 4:9). Zerubbabel had reason to doubt his ability to accomplish that task. His efforts had been hindered by both external opposition and a general complacency of the Jewish people toward the rebuilding efforts. In the midst of that struggle God promises that Zerubbabel would be able to finish the work “not by might, nor by power.” His efforts would not succeed because of his own innate skill and dedication. God promises the work would be finished by “my Spirit.” This passage is a promise to Zerubbabel that God’s Spirit would provide the leader of God’s people with a divine impartation of skill and power to accomplish the mission with which he had been charged. In this sense, Zerubbabel’s relationship with the Holy Spirit harkens back to Bezalel and the first time the Holy Spirit empowered a man to build the “house of the Lord” (Exodus 28:3; 31:1-5; 35:30-35). We have seen this same promise in Moses, Joshua, Saul, David, and every leader of the Jews. God uses His Holy Spirit throughout the Old Testament to equip His people to His work in His way.

Zechariah 7:12

They made their hearts diamond-hard lest they should hear the law and the words that the LORD of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the LORD of hosts.

Key Phrase: “sent”

New Testament Equivalents: John 14:26; John 15:26; Galatians 4:6; 1 Peter 1:12

The judgment that had afflicted the people of Israel that caused their captivity and the destruction of the temple is envisioned in the passage. Zerubbabel is having his struggles because his ancestors had made their hearts “diamond-hard” against the Law of God. How had that law been given to Israel? Zechariah says that it had been sent by “His Spirit through the former prophets.” That dynamic is exactly what has been discussed in every passage prior to this one. This is a very clear statement of the work of the Holy Spirit in the Old Testament. His work was the equipping of men in prophetic ways.

Zechariah 12:10

“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.”

Key Phrase: “poured out”

New Testament Equivalents: Acts 2:17-18; 2:33; 10:45; Romans 5:5

This passage is clearly a description of the earthly ministry of Jesus – “when they look on me, on him who they have pierced.” It is possible that the “spirit of grace” describes the spirit of graciousness that a reception of the work of the Messiah brings. That would mean that the “spirit of grace” is equivalent to the “pleas of mercy” immediately following in the verse.

However, most commentators point the phrase “spirit of grace” to the Holy Spirit. If that is true, then it refers to the role of the Holy Spirit in the ministry of Jesus.  Acts 10:38 describes that work in this way: “How God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil. . .” If this passage refers to the Holy Spirit, then the “poured out” “Spirit of Grace” is He who empowered Jesus to go about doing good and healing all who were oppressed.

Malachi 2:14-15

But you say, “Why does he not?” Because the LORD was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth.

Key Phrase: “Portion”

New Testament Equivalents: No passage speaks directly of a portion of the Spirit. However, John 3:34 does use the word “measure” in a discussion of the giving of the Holy Spirit.

Here is another passage with some ambiguity in the use of the word “Spirit.” The verses look back to God’s creation of marriage in the Garden of Eden. God made them (Adam and Eve) one. He bound them together in that union (see Matthew 19:4-6). In so doing, He left a residue of the Spirit among them. Why did he do so?  He created marriage in that way because He was seeking “godly offspring.” The focus of the verse and the larger context of Israel’s corruption of the marriage ideal (verse 14) seems to be on the sanctity of marriage and the unity within it. Most commentators suggest the reference to the “Spirit” here is to the creative work of God and not a direct reference to the Holy Spirit. The focus is on the “oneness” of marriage and the godly offspring that comes from it. It is difficult to see a direct reference to the work of the Holy Spirit in this passage.

Conclusion

The work of the Holy Spirit described in the written prophets of the Old Testament is the same as was seen in Old Testament history in the first essay of this series. The language is the same. He is poured on men and fills them with His power. He enters into men and they are said to be in Him as they prophesy. This imagery permeates all of the Old Testament. There is universal agreement among Old Testament writers that the Spirit is He who is responsible for imparting prophetic power to men. There is also universal silence among those same writers about any other work that the Holy Spirit has with humanity.

Perhaps most important in studying the Holy Spirit in the prophets of the Old Testament is seeing the prophecies they make regarding the work of the Holy Spirit in the New Testament. Every Bible student needs to study and see the impact of prophecies in the Old Testament such as Joel 2. It is the foundation of Acts 2. That means that any reference to the Holy Spirit in the New Testament that is based on Acts 2 is also based on Joel 2. Joel 2 then both limits and explains what those passages mean. One cannot build a structure larger than what the foundation of that structure allows. Any passage which is built on the foundation of Joel 2 and Acts 2, may explain more fully the meaning of both, but cannot ever go past the limitation of Joel’s statement that the Spirit would provide, “prophecy, dreams, and visions.” Seeing the connection between Joel 2 and other Old Testament prophecies about the Holy Spirit and the New Testament’s teaching provides the Bible student with those kinds of safeguards as he endeavors to learn what the Bible is teaching about the Holy Spirit.

As we close, let us be clear about the testimony of the Old Testament about the work of the Holy Spirit and what it means about the Spirit’s work in the New Testament.

• Every passage in the Old Testament about the Spirit’s work with man is about the Spirit’s prophetic ministry.
• Every prophecy in the Old Testament about the Spirit’s work with man is about the Spirit’s prophetic ministry.
• Therefore every passage in the New Testament about the Spirit’s work with man that is founded on Old Testament prophecy and passages must be about the Spirit’s prophetic work.

From an interpretive perspective, this understanding is powerful. If one can show that a passage in the New Testament about the Holy Spirit has its roots in the Old Testament, then he knows that the New Testament passage in question is about some work of the Holy Spirit tied to prophecy.

As we move to the New Testament in the essays that follow, we must not forget the “front-to-back” approach established in our studies of the Old Testament. The New Testament’s language concerning the work of the Holy Spirit grows out of all that has been studied to this point. Its doctrine of the Holy Spirit is not new. It comes from the truth of the Old Testament. One must understand the Holy Spirit of the New Testament as the same Holy Spirit found in the Old Testament. That thought alone will remove much of the confusion that exists among Bible students about the Holy Spirit.

[1] For a full discussion of the work of the Holy Spirit from Genesis through Psalms, see the essay in this series entitled, “The Holy Spirit in Old Testament History.”

[2] All Scripture quotations taken from the English Standard Version unless otherwise noted.

[3] As was mentioned in the Introduction of these essays, unless otherwise noted, this work is using the term “prophetic” in a generic sense. Prophetic “gifts” can be words or actions. God can “inspire” prophetic words and actions. This work is not trying to draw hard lines of distinction among prophecy, miracles, signs, etc. While a discussion of the distinctions in the use of those terms has its place, the premise of this work is that it is the Spirit who empowered men to perform all of the works within that category of works. The word “prophetic” (and its variants) is used throughout these essays in that all-inclusive manner.

[4] As noted in an earlier footnote, the Hebrew word for “spirit” (ruach) is often translated as “breath.” Depending on the translation used, it can also be rendered as “air, wind, blast, tempest, etc.” The same connection can be found with the Greek word for Spirit (pneuma).

[5] If the indwelling of 37:14 is a promise of the indwelling of the Gospel Age, then both dispensational pre-millenialists and those who reject pre-millenialial teaching have a great problem. For the dispensationalists, the restoration to the land promised by this vision has not yet occurred. If that restoration to the land for Israel has not occurred then it must be the case that the indwelling promised in this text has also not occurred.  If, as the dispensationalist’s understanding of prophecy demands, the phrase “whole house of Israel” is to be taken literally, it must be the case that no member of the house of Israel has yet had the Holy Spirit “put within them.” However, the New Testament is clear that many Jews were “full of the Spirit” and had the Spirit “in” them. For the non-dispensationalist, the problem is on the other end of the timeline. The non-dispensationalist believes the restoration has occurred and the promise of Ezekiel 37 had been fulfilled. Yet, if 37:14 points to the personal indwelling of the Spirit of the New Testament, its promised fulfillment is directly tied to Israel’s restoration to its land. That would begin the time of the indwelling some 500 years too earlier and would contradict John’s statement that during the earthly ministry of Jesus the Spirit had not yet been given (John 7:39).

[6] Since it has been shown this text is not a direct statement of the “indwelling” blessings of the gospel, this passage could be relegated to Appendix B. However it was included in the main body of the essay because it highlights a very critical point about God’s presence (or spirit) in man. This text is about God’s favor and blessings returning to His people after a period of judgment. In restoring those blessings, His relationship with His people was renewed. His “breath” entered them again and they lived. The text is not strictly about some prophetic function of the Holy Spirit. In fact, after the restoration from exile, God’s prophets actually departed from Israel for some 400 years. As a previous footnote discussed, neither can this text be about some personal indwelling of the Holy Spirit as some would argue is a persistent blessing of the new covenant. What this means is that God’s presence (spirit) would be among the Jews of the restoration in some way beyond prophetic indwelling and “personal” indwelling. His presence would be discerned through the restoration of the blessings the Israelites expected from the promises of their covenant (i.e. long life and prosperity in the Promised Land). Their “knowledge” of His lordship over them was to be understood through their connection to the Land. From their trust in the truth of the promises of His covenant with them, they were to know He was Jehovah and that His presence (spirit) was the source of the breath of life within them. This concept must be remembered as one considers the “indwelling” of God among Christians. Please see Essay #22: “How Does the Holy Spirit Indwell the Christian Today?” for more discussion of this topic.