The Holy Spirit in Old Testament History

(Essay #1 – God’s Prophetic Spirit)

Two hundred twenty-four. That is the number of times the word “spirit” occurs in the Old Testament.[1] If you had been asked to estimate the total would your guess have been that high? Probably not. For many, if not most, Bible students the doctrine of the Holy Spirit is mainly a New Testament doctrine. References to the work of the Holy Spirit in the Christian or in the church are rarely discussed in light of Old Testament revelation about the Holy Spirit. It seems that we take the words of the disciples of John in Acts 19 to mean that little to nothing about the Holy Spirit can be gleaned from the Old Testament, “No, we have not even heard that there is a Holy Spirit” (Acts 19:2).[2] However, their words do not accurately reflect what the Old Testament reveals about the Spirit.

If there is even a hint of their philosophy in our understanding about the Holy Spirit in our studies, we have injured our ability to have a clear picture of how the Holy Spirit interacts with man.  Nearly every key phrase that describes the work of the Spirit with man is first found in the Old Testament.

• The Spirit “in” man first in Genesis 41:38.
• Man is “full of the Spirit” first in Exodus 28:3.
• The Spirit is “on” or “resting on” man first in Numbers 11:17-29.
• The Spirit “comes upon” man first in Numbers 24:2.
• Man is first “clothed” with God’s Spirit in Judges 6:34.
• The Spirit first “rushes” upon man in Judges 14:6.
• Man first “speaks” by the Spirit in 2 Samuel 23:2.
• God first “gives” His Spirit to man in Nehemiah 9:20.
• The Spirit is first “poured on” man in Isaiah 32:15.
• Man is first “anointed” by the Spirit in Isaiah 61:1.

Even more verses and phrases could be added to this list. The point is that the language of the New Testament which describes the work of the Holy Spirit to the Christian is not new in the New Testament, nor is it exclusive to it. The Holy Spirit was active in God’s work in the Old Testament and the language used to describe that work is identical to the language of the New Testament’s description of the Holy Spirit’s work.

The aim of this essay is to help us understand the impact of the Old Testament foundation of the New Testament’s teaching about the Holy Spirit. In other words, we need to learn to read the Bible from Genesis to Revelation, not Revelation to Genesis. The Bible is meant to be read from front-to-back, not back-to-front. Lessons gleaned from the early pages of God’s revelation will remain true for the rest of the Bible. Later revelation may add to our understanding, but that revelation will never overturn nor invalidate a truth that God has already established. This principle is true about every Bible truth, even the Bible’s teaching about the Holy Spirit. To be effective Bible students, we must interpret every New Testament passage in light of what God has said about our topic of study in the revelation that precedes it. Whatever the Old Testament reveals about the Holy Spirit’s work is still true in the New Testament. His work may be more fully explained later in the Bible, but no verse of the New Testament will ever conflict with any verse of the Old Testament.  In fact, much of what the New Testament teaches about the Spirit is based firmly on the foundation first placed down in the Old Testament.

In order to accomplish our aim, this essay is going to walk verse-by-verse from Genesis through Song of Solomon and examine every reference to the Holy Spirit’s work with man.[3]^, [4] As we discuss each verse we will note the key phrase which describes the Spirit’s work, provide a representative list of New Testament verses which use that phrase (or similar phrases), and add comments about what the verse in question adds to our understanding of the Holy Spirit’s work with man.

Within the books of the Bible discussed in this essay there are more than 30 passages (some containing multiple verses) which speak of the Holy Spirit’s work with man. The testimony of these verses is consistent and singular about what the Holy Spirit does for man. His work in the Old Testament was to equip men and women with divine insight and/or prophetic abilities.  We will find prophets, kings, priests, judges, and craftsmen who are given the divine abilities needed to accomplish the special works of God to which they were called.

Genesis 41:38

And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?”

Key Phrase: “in”

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

These words are spoken by Pharaoh in response to Joseph’s interpretation of his two dreams (Genesis 41:28ff). This passage is significant on many levels. It is the first reference in the Bible to the Holy Spirit’s working with man; it is the first time the Holy Spirit is said to be “in” or “indwelling” a man; it establishes that when the Holy Spirit is “in” a man that man has access to prophetic abilities. However, the significance that these words come from a non-inspired source is critical to our understanding. Pharaoh’s words are his own. He needed no outside source to inform him that a man who was able to interpret dreams had God’s Spirit in him. Joseph agrees in principle with this assessment: “It is not in me; God will give Pharaoh a favorable answer” (Genesis 41:16).

While the Spirit as a source of inspiration is not mentioned before this point in scripture, the prophets of Jehovah were known to the ancient world (Enoch, Noah, Abraham, etc.). The fact that Pharaoh so readily connected Joseph’s abilities to the indwelling of the Spirit means that the notion that the Holy Spirit’s presence in a man caused him to be a prophet was already well established in the ancient world even among those who, like the Egyptians, no longer worshipped Jehovah.

The argument in every essay that follows from this point is that the basic nature of the Holy Spirit’s work “in” man does not change throughout the rest of the Bible. Biblical chronology allows for at least 2,000 years from the Creation to the time of Joseph. In all that time, the Spirit was known as the one who empowered the prophets. Another 2,000 years passes between the life of Joseph and the end of the New Testament. During that timeframe, the understanding of the Holy Spirit’s work seen first in Genesis 41 is not changed or expanded. Understanding that one biblical truth will make your journey in understanding the Bible’s doctrine of the Holy Spirit much easier.

Exodus 28:3

You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood.

Key Phrase: “filled with”

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

God had a specific pattern according to which He wanted all things relating to the tabernacle and the priesthood made. In order to accomplish this He commands Moses to command all of the artisans that had been filled with a spirit of skill to make the garments for Aaron according to that specific pattern. One might argue that the “spirit of skill” is not a direct reference to the Holy Spirit. However, even if that is true, a principle is clearly taught from this verse. Whether it is “THE” Spirit or “A” spirit from God that fills a man that infilling provides him with divine revelation needed to accomplish a work that man could not have accomplished otherwise.

Exodus 31:1-5

The LORD said to Moses, “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft.

Key Phrase: “filled with”

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

This passage resides in the same overall context as the preceding one in the list: the construction of the tabernacle. In this instance there can be no doubt whether men are filled with “a” spirit or “the” Spirit. The verse specifically states that Bezalel had been “filled with the Spirit of God.” That infilling granted him “ability and intelligence, with knowledge and all craftsmanship.” In other words, Bezalel became an inspired craftsman gifted to work in metals, stone, and wood. He was given divine abilities to ensure that the pattern shown Moses on the mountain was followed perfectly (Hebrews 8:5). His abilities may not have been prophetic in the sense that he made inspired utterances, but they were clearly divinely-granted, special abilities that went beyond his own natural talents and learning. Without the direction of the Holy Spirit, there was no way for Bezalel to craft each of the items of the tabernacle in strict compliance with the pattern God had laid out for the tabernacle. So he was given divinely-guided ability to direct his hands as they worked and a divinely-gifted measure of intelligence and knowledge to ensure his work complied with God’s will. In this instance then, the prophetic empowerment of the Spirit was in actions and not words.

Exodus 35:30-35

Then Moses said to the people of Israel, “See, the LORD has called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah; and he has filled him with the Spirit of God, with skill, with intelligence, with knowledge, and with all craftsmanship, to devise artistic designs, to work in gold and silver and bronze, in cutting stones for setting, and in carving wood, for work in every skilled craft. And he has inspired him to teach, both him and Oholiab the son of Ahisamach of the tribe of Dan. He has filled them with skill to do every sort of work done by an engraver or by a designer or by an embroiderer in blue and purple and scarlet yarns and fine twined linen, or by a weaver–by any sort of workman or skilled designer.

Key Phrase: “filled with”

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

This passage also resides in the context of the construction of the tabernacle. It speaks again of Bezalel’s being “filled with the Spirit of God.” Its force is the same as Exodus 28:3 and Exodus 31:1-5. Yet it does add one feature. Verse 34 states that Bezalel, along with Oholiab, had been inspired by the Holy Spirit not only to create the items necessary for the tabernacle, but also to “teach” others to be able to do the same. This completes the picture of Bezalel’s inspiration noted above. In Exodus 31, he is given the prophetic talents needed to craft the tabernacle. In this passage he is granted the inspiration needed to utter prophetic teaching in guiding faithful, non-inspired people to complete God’s work. This pattern is followed again in the New Testament. The apostles and other New Testament prophets were filled with divine knowledge of the gospel and then charged with teaching faithful, non-inspired  people who would in turn teach that same message to others (2 Timothy 2:1-2).

Numbers 11:17-29

And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone. . . . Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it. Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. . . .  But Moses said to him, “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!”

Key Phrase: “Put on” “Rest on”

New Testament Equivalent: 2 Corinthians 1:22

In fulfillment of God’s commandment (Numbers 11:16), Moses had gathered 70 men that would assist him in making judgments for the nation of Israel’s disputes. God promised to take “some of the Spirit” that rested on Moses and give that Spirit to the 70.  That transaction is completed in verse 25. As soon as that transaction was completed and “the Spirit rested on them, they prophesied.” Moses’ commentary on the events was that his wish was that God would make all the people of Israel to be prophets.  In his view, how would that be accomplished? It would be done by “the Lord putting His Spirit on them” (Numbers 11:29). When God puts His Spirit on people, they become prophets.

Numbers 24:2-4

And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him, and he took up his discourse and said, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, who sees the vision of the Almighty, falling down with his eyes uncovered:

Key Phrase: “Came Upon”

New Testament Equivalents: Luke 1:35; Acts 1:8; 19:6

This passage is interesting in that the prophet upon whom the Spirit comes is not a faithful servant. Balaam’s faithfulness to God is dubious at best.[5] Yet, the Spirit of God comes upon him and immediately he begins to prophesy. This verse teaches that God’s Spirit can “come upon” people that are not in fellowship with God in order to have them carry out prophetic work that God needs from them.

Numbers 27:18-20

So the LORD said to Moses, “Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him. Make him stand before Eleazar the priest and all the congregation, and you shall commission him in their sight. You shall invest him with some of your authority, that all the congregation of the people of Israel may obey.

Key Phrase: “in”

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

This passage occurs near the end of Moses’ service to God. Joshua is being prepared to take Moses’ place as the leader of God’s people. A common theme about the Spirit’s work in the Old Testament is that the leaders of God’s people, no matter their title, are gifted with God’s Spirit to equip them to function in that role. That has already been noted in the life of Moses from Numbers 11:17-29. It is here noted of Joshua. What is not stated is how or when Joshua had God’s Spirit enter into him.  For the answer to that question one needs to refer to Deuteronomy 34:9.

Deuteronomy 34:9

And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. So the people of Israel obeyed him and did as the LORD had commanded Moses.

Key Phrase: “full of”

New Testament Equivalents: Luke 4:1; Acts 6:3, 5; 7:55; 8:17,18; 11:24;  19:6; 2 Timothy 1:6

This passage is the compliment to Numbers 27:18-20. That one tells us that Joshua had the Spirit of God in him. This one tells us how that occurred. Joshua is “full of the spirit of wisdom.” He gained that status “for Moses had laid his hands on him.” This verse gives us an Old Testament foundation for the apostles’ laying hands on individuals in the New Testament to give the Holy Spirit (Acts 8:17-18).

Judges 3:9-10

But when the people of Israel cried out to the LORD, the LORD raised up a deliverer for the people of Israel, who saved them, Othniel the son of Kenaz, Caleb’s younger brother. The Spirit of the LORD was upon him, and he judged Israel. He went out to war, and the LORD gave Cushan-rishathaim king of Mesopotamia into his hand. And his hand prevailed over Cushan-rishathaim.

Key Phrase: “Upon”

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

Othniel was the first of the judges that followed the triumphant generation of Joshua’s days. In order to equip Othniel to lead the nation out of the oppression into which it had fallen, God placed His Spirit upon Caleb’s younger brother. His reception of the Spirit is in agreement with Moses’ and Joshua’s relationship to the Spirit and will be in agreement with the Bible’s statement about the judges that follow Othniel as well.

Judges 6:34

But the Spirit of the LORD clothed Gideon, and he sounded the trumpet, and the Abiezrites were called out to follow him.

Key Phrase: “Clothed”

New Testament Equivalents: No passage speaks directly of the Spirit clothing men.

Just as with Othniel, the Spirit of the Lord comes to Gideon during his selection as a judge. In this instance, the imagery used to describe that act is that of being “clothed” by the Spirit. The imagery is consistent with what we have seen for God’s leaders who had the Spirit “put,” “rest,” or “come” on them. The effect is the same. Gideon is endowed with divine blessings to accomplish his mission.

Judges 11:29

Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites.

Key Phrase: “Upon”

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

The language for the empowerment of Jephthah as a judge is identical to that of Othniel. God’s Spirit was “upon” him. Again, the statement is of the divine assistance granted to the leader of God’s people to lead those people to the victory promised by God.

Judges 13:25; 14:6, 19; 15:14

And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol. . . . Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. . . . And the Spirit of the LORD rushed upon him, and he went down to Ashkelon and struck down thirty men of the town and took their spoil and gave the garments to those who had told the riddle. In hot anger he went back to his father’s house. . . . When he came to Lehi, the Philistines came shouting to meet him. Then the Spirit of the LORD rushed upon him, and the ropes that were on his arms became as flax that has caught fire, and his bonds melted off his hands.

Key Phrase: “Stir” “Rushed Upon”

New Testament Equivalents: No passage speaks directly of the Spirit stirring or rushing on men.

Four of the thirty-plus passages in our study are included in this group. They all refer to Samson. His life is a clear example of the Spirit’s power in the life of one of God’s leaders. As his work as the deliverer of Israel begins, God’s Spirit moves him to act. Throughout his life the Spirit would rush upon him and endow him with strength far surpassing that of any normal man. Yet, once he violated his Nazarite vow “the Lord left him” (Judges 16:20). Without the presence of the Lord, who according to the four passages in this list was present in Samson through His Spirit, Samson’s great strength was gone. God’s Spirit “rushing” on a person grants supernatural (i.e. prophetic), not just natural, abilities.

1 Samuel 10:6, 10

Then the Spirit of the LORD will rush upon you, and you will prophesy with them and be turned into another man. . . . When they came to Gibeah, behold, a group of prophets met him, and the Spirit of God rushed upon him, and he prophesied among them.

Key Phrase: “Rushed Upon”

New Testament Equivalents: No passage speaks directly of the Spirit rushing on men.

After the period of the judges, the first king of Israel was Saul. These verses describe Saul’s first interaction with Samuel. He is given two signs. The first was a meeting with three priests (1 Samuel 10:3). The second is described in verse 6. He would encounter a group of prophets. God’s Spirit would rush upon him and he would begin to prophesy. That event is described in verse 10. Again, God’s Spirit coming upon a man empowers him with divine and/or prophetic abilities.

1 Samuel 11:5-6

Now, behold, Saul was coming from the field behind the oxen. And Saul said, “What is wrong with the people, that they are weeping?” So they told him the news of the men of Jabesh. And the Spirit of God rushed upon Saul when he heard these words, and his anger was greatly kindled.

Key Phrase: “Rushed Upon”

New Testament Equivalents: No passage speaks directly of the Spirit rushing on men.

These verses describe the first major action of the newly anointed king Saul. The men of Jabseh were under siege by the Ammonites. Upon hearing these words God’s Spirit again rushes upon Saul and moves him to act with divine empowerment against the aggression of the Ammonites.

1 Samuel 16:13-14

Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the LORD rushed upon David from that day forward. And Samuel rose up and went to Ramah.  Now the Spirit of the LORD departed from Saul, and a harmful spirit from the LORD tormented him.

Key Phrase: “Rushed Upon”

New Testament Equivalents: No passage speaks directly of the Spirit rushing on or departing from men.

This passage gives us a clear insight into the necessity of the Spirit’s presence in the life of a leader of God’s people. Saul’s sin in his failure to deal properly with the Amalekites caused him to be rejected from being king (1 Samuel 15). God instructed Samuel to anoint David in Saul’s place. As that act was accomplished, the Spirit rushed upon David and departed from Saul. The Spirit had been taken from an unfaithful king and given to a man who would be a faithful king in God’s service. This event must be remembered when one looks at the words of David in Psalm 51 to which we will come in time.

1 Samuel 19:20-23

Then Saul sent messengers to take David, and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. . . . And he went there to Naioth in Ramah. And the Spirit of God came upon him also, and as he went he prophesied until he came to Naioth in Ramah.

Key Phrase: “Came Upon”

New Testament Equivalents: Luke 1:35; Acts 1:8; 19:6

Saul’s hatred for David grew after the events of 1 Samuel 16. God’s Spirit had departed from Saul and had been given to David. Yet, God’s Spirit would come upon Saul one last time. However, this time that presence would prevent Saul from harming God’s anointed in David. Saul was pursuing David. He sent messengers to the city of Naioth because he had heard that David had taken refuge there. Those messengers were overwhelmed by the presence of God’s Spirit upon them and they began to prophesy. They were unable to complete their mission. In time, Saul travelled to Naioth in an attempt to find David. His fate was the same as his messengers. The Spirit came upon Saul and he began to prophesy.  The question asked at that event was, “Is Saul also among the prophets?” (1 Samuel 19:24).

2 Samuel 23:2

“The Spirit of the LORD speaks by me; his word is on my tongue.”

Key Phrase: “Speak”

New Testament Equivalents: Matthew 10:20; Mark 13:11; John 16:13; Acts 2:4; 4:31

These are among the last words of the “sweet psalmist of Israel” (2 Samuel 23:1). David’s words are an explicit claim of inspiration. God’s Spirit was on David and his words were spoken by God’s direction. There are numerous claims of that same work of the Spirit elsewhere in the Bible.

1 Kings 18:12

And as soon as I have gone from you, the Spirit of the LORD will carry you I know not where. And so, when I come and tell Ahab and he cannot find you, he will kill me, although I your servant have feared the LORD from my youth.

Key Phrase: “Carry”

New Testament Equivalents: Acts 8:39; 2 Peter 1:21; Revelation 17:3; 21:10

These words were spoken by Obadiah in his encounter with Elijah. Obadiah was faithful to God, but he was under the charge of the evil king Ahab to find Elijah. Obadiah was concerned that if he carried the message that he had found Elijah back to Ahab that the Spirit would carry Elijah away. If that were to happen Obadiah would be subject to punishment from Ahab. In verse 15, Elijah assures Obadiah that circumstance would not happen. The verse shows Obadiah’s understanding of a prophet’s relationship to the Holy Spirit. He knew that God’s prophets were under the direction of the Spirit.

1 Kings 22:23-24 / 2 Chronicles 18:23

Now therefore behold, the LORD has put a lying spirit in the mouth of all these your prophets; the LORD has declared disaster for you.” Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD go from me to speak to you?”

Key Phrase: “Go from”

New Testament Equivalents: No passage speaks directly of the Spirit going from men.

Two passages in our discussion reveal these events. This discourse occurs between two prophets, one a true prophet (Micaiah) and one a false prophet (Zedekiah). Zedekiah’s words are false as he did not have God’s Spirit to begin with. Yet, his question shows the understanding that the Israelites had regarding the requirement one must fulfill in order to be a prophet.  A true prophet must have God’s Spirit.

2 Kings 2:9, 15-16

When they had crossed, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” And Elisha said, “Please let there be a double portion of your spirit on me.” . . . Now when the sons of the prophets who were at Jericho saw him opposite them, they said, “The spirit of Elijah rests on Elisha.” And they came to meet him and bowed to the ground before him. And they said to him, “Behold now, there are with your servants fifty strong men. Please let them go and seek your master. It may be that the Spirit of the LORD has caught him up and cast him upon some mountain or into some valley.” And he said, “You shall not send.”

Key Phrases: “On,” “Rest on,” “Caught”

New Testament Equivalents: Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32-33; Acts 8:39; 2 Corinthians 1:22; Revelation 17:3

The transition from the prophetic work of Elijah to Elisha involved transferring the Spirit’s prophetic power from one to the other. Elisha requests a “double portion” be given to him. After that blessing is granted a group of the sons of the prophets of Jericho recognizes the presence of the Spirit on Elisha and bow themselves before him. As Elijah was now missing, some desired to go seek him as they believe it was possible that the “Spirit of the Lord has caught him up.”  All of these encounters affirm again the connection of the Spirit’s presence in a person’s life and his ability to be engaged in prophetic works.

1 Chronicles 12:18

Then the Spirit clothed Amasai, chief of the thirty, and he said, “We are yours, O David, and with you, O son of Jesse! Peace, peace to you, and peace to your helpers! For your God helps you.” Then David received them and made them officers of his troops.

Key Phrase: “Clothed”

New Testament Equivalents: No passage speaks directly of the Spirit clothing men.

1 Chronicles 12:18 lists the mighty men who assisted David. Amasai was the chief among those 30 men. David’s statement to these men was “If you have come to me in friendship to help me, my heart will be joined to you; but if you betray me to my adversaries, although there is no wrong in my hands, then may the God of our fathers see and rebuke you” (1 Chronicles 12:17). The Spirit clothed Amasai to move him to make the true response to David. Again, the Spirit’s coming on a person moves him to act or speak in harmony with God’s will.

2 Chronicles 15:1-2

The Spirit of God came upon Azariah the son of Oded, and he went out to meet Asa and said to him, “Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you.

Key Phrase: “Came Upon”

New Testament Equivalents: Luke 1:35; Acts 1:8; 19:6

When Asa ascended to the throne, God sent a prophet, Azariah, to deliver a simple message: “God will be with you as long as you are with Him.” The Holy Spirit came upon Azariah to empower him to speak that message through inspiration.

2 Chronicles 20:14-15

And the Spirit of the LORD came upon Jahaziel the son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. And he said, “Listen, all Judah and inhabitants of Jerusalem and King Jehoshaphat: Thus says the LORD to you, ‘Do not be afraid and do not be dismayed at this great horde, for the battle is not yours but God’s.

Key Phrase: “Came Upon”

New Testament Equivalents: Luke 1:35; Acts 1:8; 19:6

At a critical time in the reign of Jehoshaphat, God sent a prophet to the people of Judah with a message of encouragement and strength. Judah was facing the combined armies of Moab and Ammon. Yet, God wanted His people to know that the battle they faced was not their fight. It belonged to Him. That message was delivered by Jahaziel. To empower him to speak those words, the Spirit of the Lord came upon him.

2 Chronicles 24:20

Then the Spirit of God clothed Zechariah the son of Jehoiada the priest, and he stood above the people, and said to them, “Thus says God, ‘Why do you break the commandments of the LORD, so that you cannot prosper? Because you have forsaken the LORD, he has forsaken you.'”

Key Phrase: “Clothed”

New Testament Equivalents: No passage speaks directly of the Spirit clothing men.

After the death of the priest, Jehoiada, Judah fell back into the idolatry that permeated their history (2 Chronicles 24:17-18). God raised up Jehoiada’s son, Zechariah, to warn the people of the dangers of their sins. His message was a warning spoken by inspiration. That prophetic message was the result of the Spirit’s clothing Zechariah.

Nehemiah 9:20, 30

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 through your prophets. Yet they would not give ear. Therefore you gave them into the hand of the peoples of the lands.

Key Phrase: “Gave”

New Testament Equivalents: Luke 11:13; John 3:34; John 7:39; Acts 5:32; Acts 8:18; Romans 5:5; 2 Corinthians 1:22, 5:5; Ephesians 1:17; 1 Thessalonians 4:8; 2 Timothy 1:7; 1 John 3:24, 4:13

As the work commissioned and led by Nehemiah was finished and the city of Jerusalem was secure within its new wall, the nation turned to God in other ways. Nehemiah describes a fast held by the people and led by a collection of Levites (Nehemiah 9:4-5). Their words follow and contain two references to the Holy Spirit’s work in Israel. The first says that God “gave His good Spirit” to Israel to “instruct” the nation (verse 20). The second says that the Spirit warned the people through the “prophets” (verse 30). Both references point to the instruction of the Holy Spirit. It was accomplished through the inspiration and revelation that the Holy Spirit provided to Moses and each prophet who followed after him.

Psalm 51:11

Cast me not away from your presence, and take not your Holy Spirit from me.

Key Phrase: “Take”

New Testament Equivalents: No passage speaks directly of the Spirit being taken from men.

These words come from David. The most likely time of their writing is after his sin with Bathsheba. The thought expressed here must be understood in the light of David’s experience in becoming king. David received his kingship because the Holy Spirit was taken from Saul and given to him as discussed earlier in the remarks on 1 Samuel 16:13-14:

Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the LORD rushed upon David from that day forward. And Samuel rose up and went to Ramah.  Now the Spirit of the LORD departed from Saul, and a harmful spirit from the LORD tormented him.

David’s plea in this moment is that God would not remove His presence from him and so depart from David’s time on the throne as he had seen in the life of Saul. These words are based on what has been seen repeatedly in the Old Testament. God’s leaders needed the empowerment of the Holy Spirit to fulfill their God-given roles.

Psalm 143:10

Teach me to do your will, for you are my God! Let your good Spirit lead me on level ground!

Key Phrase: “Lead”

New Testament Equivalents: Matthew 4:1; Luke 4:1; Romans 8:14; Galatians 5:18

Older translations (KJV, ASV) give a rendering of this text with a slightly different emphasis. The KJV reads, “. . . for thou art my God: thy spirit is good; lead me into the land of uprightness.” Its rendering does not expressly state the manner of the leading. However, nearly all newer translation fall in line with the ESV’s rendering which states David’s plea as his desire to be led by God’s good Spirit onto the level ground.

In either rendering the manner of that leading is alluded to in the first portion of the verse. David’s first plea in this text is that God would teach him to do God’s will. The manner of that teaching is then tied to the work of the Spirit. For David, a man who was an inspired prophet, the manner of that teaching would undoubtedly have been through the direct influence of the Holy Spirit. While it is certainly true that the Spirit continues to instruct through God’s written word, that is not David’s plea in this context.[6] As just seen in Psalm 51, David was imminently aware of the Spirit’s work in his life and of his reliance on the prophetic wisdom that the Spirit provided the leaders of Israel (as we have noted repeatedly in the verses covered in this essay). The most natural reading of this text would attach his words here to that same experience David knew with the Holy Spirit.

Conclusion

The Spirit’s work in the Old Testament is both significant and clear. No effective Bible student can afford to miss how active the Holy Spirit was in accomplishing God’s will in the Old Testament. It is a fatal mistake to assume that the New Testament is starting from a blank slate when discussing the work of the Holy Spirit. Even without considering what the written prophets had to say about the Holy Spirit (and their testimony is significant in its volume) it is clear that the Holy Spirit is extremely active in the Old Testament.

It is also important to note the singular focus of the Spirit’s work in the verses above. The Spirit’s work is wholly devoted to prophetic works. His presence is generally limited to leaders, priests and prophets.[7] Moses states this clearly when he expresses his unfulfilled wish that “all the Lord’s people were prophets” and that God would accomplish this by “putting his Spirit on them” (Numbers 11:29). Whether the Spirit was on, in, rushing on, clothing, resting on, put on, coming upon, given or filling these special servants of God, the effect was always the same. The Spirit’s presence in their lives granted them prophetic powers, miraculous ability, divine knowledge or divine wisdom. According to the specific role in which each servant was found, God granted to him (by the Holy Spirit’s presence) the divine ability and insight needed to complete his work in God’s eternal purpose.

From the evidence above, the only conclusion that can be drawn is that the work of the Holy Spirit with man in the Old Testament was always supernatural in its effect. That truth cannot be forgotten as one moves through the examples of the prophets of the Old Testament and into the New Testament.

[1] Count taken from the English Standard Version.

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

[3] The remainder of the Old Testament references to the Holy Spirit is found in “Essay on the Holy Spirit: The Holy Spirit in the Prophets.”

[4]  There are over 500 verses in the Bible that use the word “spirit.”  Many are references to man’s spirit. Those have been excluded.  There are a number which speak of the Spirit’s work in creation (i. e. Genesis 1:2; Job 26:13; Psalm 104:30) which have also been excluded.  There are some uses of “spirit” which speak of God giving life through His Spirit or use the word “spirit” in a parallel structure to “life” or “breath” (i. e. Psalm 104:30; Job 33:4; 34:14).  Those have also been excluded (with one exception: Ezekiel 37:14).  Using as fair and thorough a hand as possible, this list has been pared down only to those verses which speak of the Holy Spirit directly interacting with man.  You are free to replicate the list on your own and include any of the excluded “spirit” references.  I am confident that you will find this listing fair and that any discrepancy will not materially alter the conclusions drawn from it.

[5] Joshua 13:22 plainly states that Balaam was one who practiced “divination” or was a “soothsayer” (NKJV). This explains why Balack would have sent the “fee of divination” with his messengers on their first trip to Balaam. It was not the first time Balaam had received money for his services. This is in harmony with the New Testament’s statement concerning Balaam’s greed (2 Peter 2:15; Jude 11).

[6] This passage presents an interesting case in our attempt to study “front-to-back” about the Spirit. If one holds that David is referring to the written word in this text, it must be asked, “How much of the written word did David have?” He had the Law (Genesis – Deuteronomy). Joshua had been added to the book of the Law (Joshua 24:26). Perhaps Judges could be added to the list. Ruth might be included, but as it mentions David, it is possible it was not yet written (Ruth 4:22). The books of 1 Samuel – 2 Chronicles contain the life of David. So they could not have been completed before his death. He would have had the portions of Psalms he personally penned. At best, one could prove he had 7-8 completed books and access to portions of 2-5 more. The point is that David’s relationship to the written word of God was much different than ours. One must be careful to distinguish between the exegesis of a text and its application. The application of Psalm 143 to us is about the teaching of God’s will through his written word. However, the explanation of the meaning of those words in David’s life must include his relationship with the Spirit and his reliance on the Spirit’s prophetic presence in his life.

[7] Notable exceptions to this within the scope of this essay are Balaam and Saul. In both instances God uses His Spirit to prevent an evil man from harming His people. In both places the manner in which the Spirit provided protection was the same as when He came upon God’s faithful: prophetic empowerment. These exceptions do not invalidate the principle that the normative expression of the Spirit’s work in Old Testament history is that the Holy Spirit was given to the leaders and prophets of God’s people to empower their ministries.