The Anointing, the Helper, and the Giver of Gifts (Part One)
The Spirit of God Upon Men
I touched on, in the last post, the working of the Holy Spirit (seen as the “Spirit of God” or the “Spirit of the LORD” in the Old Testament) in the last “two days” of the week of Redemption – and specifically of our need to restore our communion with Him if we are to be a part of the fulfillment of God’s eternal plan for His people. Our mission in the last of the last days is to demonstrate the Truth of God with the same (or greater) power and impact as was seen at the beginning of these “last days” with those appointed by Jesus to bring the good news to the remotest parts of the earth. As the generations before us, we cannot fulfill our mission in our own strength; but unlike the previous generations, we have access to a level of communion with God that was only possible after Jesus’ Sacrifice, Justification, Resurrection and Ascension.
As I thought more about what I had written, I realized that many of my posts have delved deeply into the ways in which the Father and the Son had interacted with their creation, but that I had not given the same attention to the Holy Spirit.
The Spirit of God – from our human point of view – is the most mysterious Person of the Trinity (which is itself a concept that challenges the limitations of our understanding). But He has been a part of our existence since before the beginning.
We see Him first, brooding over the depths of the waters of the formlessness and void of matter, in the darkness that preceded the six days of the works of God to create a place for His creatures and specifically for that which He would make in His Image and Likeness (Genesis 1:2).
We see Him next (meaning we see the title used to address Him) in Exodus, where in our chapter 31, Moses is receiving the detailed instructions of how the pattern of heaven is to be manifested on earth in the form of the Tabernacle, with all of its furnishings and features. Moses is told that the Lord had selected, from the tribe of Judah, Bezalel and had “filled Him with the Spirit of God in wisdom and in understanding and in knowledge of all craftsmanship and artistic design” for the making of the Tabernacle. It appears to be an echo of creation itself: the Father envisions, the Word embodies, and the Spirit empowers the completion of the Plans and Purposes of God. (I do understand that any and every attempt to try to distinguish between the Persons of the Trinity can confuse rather than clarify, so please hold these ideas loosely.)
The next few encounters speak exactly to why the sense of mystery about His interactions with us is justified – at least with our limited ability to grasp the realms of heaven.
In Numbers 24:2 we are told that He “came” upon Balaam when he saw the camp of the people of Israel – turning an attempt to curse God’s covenant people into a blessing instead. What stands out (and could easily be overlooked) is the language used to describe the Spirit’s involvement with Balaam. The word used is the Hebrew “hayah” which means “to fall out, come to pass, become, be”. It is the word the Lord uses to describe Himself to Moses in Exodus 3:14 when He answers Moses’ question about how he should answer the people in Egypt regarding His name. God said to Moses, “I Am Who I Am” (“Hayah Asher Hayah”). So, with Balaam it could be understood that the Spirit of God “became” or “was” upon Balaam when he prophesied.
This same phrase is seen several more times, once relating to Saul as his authority as king was slipping away which we will review in a moment. The other occasions can be found in Judges 3:10 regarding the first judge of Israel, Othniel; in Judges 11:29 regarding the judge Jephthah; in the prophecy of Joel regarding the outpouring of the Spirit on the day of Pentecost in Joel 2:28, and in 2Chron.15:1 regarding the prophet Azariah.
We also are told of times when the Spirit of God “comes mightily” upon those who are or had been commissioned by the Lord to do a work.
Short version, first occasion: The conception of Samson was the result of the prayers of Manoah and his wife, both of whom had been visited by the messenger of the Lord. The messenger told them that their son would be a Nazarite (one devoted) from the womb and advised them to not take a razor to his head. They were also told that he “shall begin to deliver Israel from the hands of the Philistines.” As he grew the Lord blessed him and the Spirit of the Lord began to “stir” him (the word is “paam” a primary root verb that means “to thrust, impel”).
We first see the “rush” of the Spirit of God in Samson as he is going down to the town Timnah where he saw a daughter of the Philistines whom he desired to marry. His parents tried to dissuade him, not knowing that the Lord was setting up an occasion against the Philistines, who were ruling over Israel at that time. As Samson and his parents traveled to Timnah to arrange for the marriage, while Samson was out of their sight, a young lion roared toward him. “The Spirit of the Lord rushed (“tsalach”) upon Samson,” who tore the lion to pieces with “nothing in his hands”.
Twice more this “rushing” of the Spirit occurs with Samson, both times the Lord uses him to bring judgment to the Philistines. The rest of the story of Samson is filled with lessons, not the least of which is the fact that, in this world of Man’s making, a world without the unveiled glory of God, as it had been in the Garden, the Lord will employ those who are able and willing to be used – and that He must despite their flaws…for we have all come short.
The dealings of the Spirit of God with Saul are quite instructive relative to His relationship and interaction with Man. We see, during the course of Saul’s selection and reign as king, a marked contrast as to how the Spirit can influence a person’s behaviors.
The first occurrence is in 1Samuel 10:10 where we see Samuel as he fulfills the Lord’s command to anoint Saul as the king over Israel. The back story is worth reading, though not directly connected to our purpose. It begins when we are introduced to Saul in our chapter 9 of 1Samuel. A quick recap: Saul, on a mission to find his father’s livestock, meets up with Samuel. The day before the Lord had told Samuel that the meeting would occur and that He had chosen Saul to be king. As an act of obedience to the Lord, Samuel anointed Saul with oil. Samuel then gives Saul very explicit details about what will transpire with him over the next few of days, including that Saul with meet up with some “nabi” (prophets) and that then “the Spirit of the LORD will come mightily upon you and you shall prophesy with them and be changed into another man.” (1Sam10:6) We are told in verse 10 of chapter 10 that that is exactly what happens to Saul.
We see a similarly described encounter with Saul when he learns of an incursion by the Ammonites into the lands of Gilead (the possession of the tribe of Manasseh, bordering on Gad), specifically Jabesh-gilead. [I can’t help but point out that the Ammonites (along with the Moabites) were a persistent problem for the sons of Israel – and, as the descendants of Lot after the destruction of Sodom, were only there because Abram brought Lot with him to the promised land despite the Lord’s command to leave his family behind in Charan. Consequences!] Again, the full story is a great read, but for our purposes, suffice to say that upon taking the news as an affront, once again “the Spirit of God came mightily upon Saul and he became very angry” and so God used Saul to deliver the people of Israel!
In the last occasion (1Sam.19:18-24) we are told that the Spirit of God “came” (“hayah”) on Saul after his “fall from grace” after he disregards the instructions from Samuel, displeases God and exalts himself in pride. Soon after Saul had done those things, the Lord had Samuel anoint David, even though Saul would fulfill his term as king.
[As a bit of a sidebar to the story of the Spirit of God’s dealings with Saul is the anointing of David by Samuel to be king upon the death of Saul. We are told in 1Sam.16 that Samuel was sent to Bethlehem by the Lord, to the house of Jesse, the son of Obed, the son of Boaz of the tribe of Judah…again the whole of the story is worth reading. Once there, he has Jesse bring all of his sons before Samuel while Samuel seeks the Lord’s approval of the one chosen to be the next king. Then the youngest, David is finally brought in. We are told, “Now he was ruddy, with beautiful eyes and a handsome appearance. And the Lord said, “Arise, anoint him; for this is he.” 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.”]
The tensions between Saul and Samuel (and therefore the Lord) continued to escalate. David fled from Saul, who was intent on killing him, and met up with Samuel in the city of Ramah, the region of Naioth (the shepherd’s abode), about 10 miles north of Jerusalem and a mile or so from Gibeah of Benjamin.
When Saul received word that David was in Naioth he sent messengers to take David, “but when they saw the company of the prophets prophesying, with Samuel standing and presiding over them, the Spirit of God came (“hayah”) upon the messengers of Saul; and they also prophesied.” This happened two more times until Saul finally went himself to take David. As he was drawing near to Naioth “the Spirit of God came upon him also, so that he went along prophesying continually until he [arrived].” We are then told that he “also stripped off his clothes, and he too prophesied before Samuel and fell down [without his outer garments] all that day and all that night.”
And so, in the Old Testament, it appears that there were two types of encounters that the Spirit of God had with Mankind. There was the “rush” of the Spirit that seems to speak of the presence of God to aid in the accomplishing of a mission or task (though not the guarantee that it will be accomplished – as we see with Samson and Saul). And there was the “hayah”, Spirit “becoming” or “being” on, that seems to speak of the idea of someone being brought into a larger scheme, enlisted as a participant in the bigger story with or without a direct charge or commission to fulfill.
Though within the books of the New Testament, the Spirit’s interactions with Mankind before the cross still align with the Age of the Son – with the language of covenant. (In fact, if we think about it, the four gospels should actually be at the end of the Old Testament books – if treated that way, the continuity of the message throughout the ages of God might be more apparent.) In the Greek writings, He is most often spoken of as the Holy Spirit.
His interactions are first declared in the greatest of miracles – God choosing to enter the confines of time by becoming a baby in Mary’s womb by the power of the Spirit as described in Matthew 1:18-25 and Luke 1:26-38.
In Luke’s account (likely compiled as a result of Luke’s conversations with those whom Jesus appointed to be sent out with His message) we learn of Simeon (see Luke 2:21-35). He is noted as being a righteous man, devout and looking for the “consolation” of Israel. The word translated consolation is the Greek word “paraklēsis” and it describes “a calling to one’s aid, i.e. encouragement, comfort”; it is sourced from the same word that the title of the Holy Spirit that Jesus spoke is sourced – “parakaleō”. We are told of Simeon, that the Holy Spirit was upon him and that it had been revealed to him by the Holy Spirit that he would not die before he saw the Lord’s Anointed One.
“And [Simeon] came in the Spirit into the temple; when the parents brought in the child Jesus to do for Him according to the Law, then he took Him into his arms, and blessed God and said, “Now Lord, You are releasing Your bond-servant to depart in peace, according to Your word; for my eyes have seen Your salvation, which You have prepared in the presence of all peoples, a Light of revealing to the nations, and the glory of Your people Israel.” Luke 2:27-32
We next see John, the cousin of Jesus and the one called to prepare His way, as he tells his disciples that though he dips them in water, “He who is coming after me…will dip you in the Holy Spirit and fire” (Matt.3:11; Mark 1:8; Luke 3:16).
As for the dipping or sinking into the Holy Spirit, Jesus specifically commissions the eleven to “Go therefore and make disciples of all the nations (the word is most often translated “Gentiles”), dipping them in the name of the Father and of the Son and the Holy Spirit, teaching them to observe all that I have commanded you; and behold, I am with you all the days, even to the end of the age.”
During His three and a half years of earthly ministry, Jesus also makes it clear that there is something unique about the Age we were entering into. In Mark 3:28-29 He tell those who were gathered:
“Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sin”.
And then Matthew gives us this “editorial comment”: Because they were saying, “He has an unclean spirit.” In essence, Matthew gives us the clarification that the blasphemy or slander that Jesus warns against is that of attributing the works of the Holy Spirit to the adversary, the devil.
Luke’s gospel also warns of the unforgivable nature of blasphemy against the Holy Spirit and then provides insight into what the disciples can expect from the Holy Spirit after Jesus’ return to the Father.
“When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense, or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to say.” Luke 12:11-12
(It is very interesting that it was a synagogue, the Synagogue of the Freedmen, that brought Stephen, a man full of faith and of the Holy Spirit, before the Sanhedrin; and whose Spirit inspired “defense” resulted in his death – see Acts 6:5-7:60. As we see throughout His word, the end goal is always the eternal implications of our actions.)
We are also told, by Jesus in John’s gospel (14:26):
“But the Helper (“paraklētos”), Whom the Father will send in My name, He will teach you all things and bring to your remembrance all that I have said to you.”
***
The transition to the Age of the Spirit can officially be identified by the events of Pentecost. We will use that as our stopping point for this post.
Jesus tells His disciples, before he ascends, to not leave Jerusalem, but to wait for what the Father had promised,
“Which you heard of from Me; for John dipped with water, but you will be dipped in the Holy Spirit not long after these many days.” (Acts 1:4-5)
It is a noteworthy aside that the disciples still expected an earthly kingdom to be the result of His resurrection.
So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” He said to them, “It is not for you to know times or epochs (seasons) which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses and in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Acts 1:6-8
On the day of Pentecost they were together in one place. (The language is interesting in that in Acts 2:1 it literally says, “When the day of the Pentecost was filled up completely.”) Though we typically assume this to be the same upper room mentioned before, where the eleven and some of the women with Mary and Jesus’ brothers were staying, we do not actually know that for certain – just as we cannot be sure exactly how many were together when the day of Pentecost was fulfilled.
Quick history: Pentecost was celebrated on the day after the seventh sabbath from when the sheaf of the first fruits was waved. The sheaf of the first fruits was typically waved on the second day of the week of the Feast of Unleavened Bread. The seven Sabbaths counted would be inclusive meaning that on the 50th day – the day after the seventh sabbath – the Feast of Weeks (or Pentecost) would be observed. So, if Jesus was crucified on the day before the Sabbath of the Passover and then the Sabbath of that week occurred two days later, His resurrection would have coincided with the waving of the Sheaf of First Fruits (He is after all the firstborn from the dead – Col.1:18).
The Feast of Weeks was intended to be one of three times each year that the people of Israel would gather, along with Passover and the Feast of Tabernacles (with the Day of Atonement). It was not impossible that many of those who traveled to Jerusalem for Passover would stay through until Pentecost, especially if the journey was long (think of the list given to us in Acts 2:8-11). The Feast itself symbolized the dependence of the covenant people on the Lord for their provision and security.
On this day it can be seen that the Age of the Son cedes to the Age of the Spirit.
And suddenly there came (the word is “ginomai” it is the Greek equivalent to the Hebrew “hayah” and it means “to come into being, to happen, to become”) from heaven a noise like a violent rushing (the word is “pherō” and it means “to bear, carry bring forth” and closely parallels “tsalach” the Hebrew word for “rush” or “come mightily”, which as a reminder means “to break forth”) wind, and it filled the whole house where they were sitting. Acts 2:2
So in this verse we have the direct tie-in to the Spirit of the Lord “becoming” on (remember the prophecy of Joel 2:28) and “rushing” upon a person or persons that we learned, in the Old Testament, indicated the direct and miraculous interaction between God and Men.
And there appeared to them tongues as of fire being distributed, and it rested on each one of them. And they were all filled, made full, with the Holy Spirit and began to speak with other languages, as the Spirit was giving them to speak forth. Acts 2:3-4
We see that there were two very important implications (maybe why both “becoming” and “rushing” occur) of this complete fulfillment of Pentecost: the dipping, sinking, dunking in the Holy Spirit is experienced by the disciples; and those of Jewish heritage heard, in their own languages, of the mighty, magnificent, splendid deeds of the Lord their God (see Acts 2:11).
The term often translated “mighty deeds” is only used here and confirms the uniqueness of the purpose; though we see other references to the aspect of the “baptism in the Holy Spirit” this is the only recorded occasion when a vast gathering of Jews from “every nation under heaven” were given the message of the mighty deeds in their own language/tongue.
These two implications may also explain why in both Matthew and Luke (both gospels written primarily from/to a Jewish mindset) we are told Jesus would dip/dunk them in both the Spirit AND fire – the tongues of fire were clearly distributed as a means to awaken the Jews in Jerusalem.
The end of this event, the event that marked the beginning of the “last days” (the two “thousand-year” days of the Age of the Spirit) was the revelation of Jesus as the Messiah to those Jews from every nation under heaven in the message spoken by Peter. The message, that we are told in Acts 2:37-47 brought forth the first fruits of the kingdom of heaven, on the foundation of Jesus being declared as the Son of God: three thousand souls who had gladly accepted the words they had heard, who were then dipped in water and became added.
Before I sum up this post I believe I would be remiss if I did not include the details of these first fruits – the fulfillment of the meaning of Pentecost; their actions and attitudes can only be explained by the power of God:
Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” So then, those who had received his word were baptized; and that day there were added about three thousand souls. They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.
Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need. Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
What we see in these passages is the Spirit of God, the Holy Spirit, in direct relationship with Mankind; and often in ways that are acts of creativity, of becoming – even overwhelming so. This post is intended to introduce us to (or remind us of) those interactions that occurred during that period of time I refer to as the Age of the Son with its language of Covenant. Of course He is also seen in creation (as was Jesus, as confirmed by John 1:1); His part in the era of covenants is significant.
And that is as one would expect since there is every indication that His part in the Everlasting Covenant was that as the Signer, the One responsible for its execution. We know that the words of that covenant were made available to us (at least in part) in the Books of Life and of Redemption (the book of Redemption was issued with a public version (which would be the Bible sans the Revelation) and the sealed copy (the contents of which are revealed in the Revelation – see the series that begins with Unsealing the Terms and Conditions for details). Within those terms and conditions that are described in the sealed version, we find what precedes the exercising of the Rights of Redemption and confirmation of what the disciples were told just before Jesus returned to the Father:
“It is not for you to know times or epochs (seasons) which the Father has fixed by His own authority.”
It is in this book of Redemption that the restoration of Man’s inheritance is authorized by the Father – the Creator and Owner of it all – and it is He Who holds the title deed in escrow until it is time for the Kinsman Redeemer to come forward. We know that it is Jesus, Who became the Lamb Slain before creation, Who would be that near Kinsman, the One Who was willing and able to pay the price of Redemption. And it is the Spirit of God Who entered the details of those Rights into the Book (the Title Deed, as Jeremiah calls it); Who then guarded those Rights as the Rider on the White Horse (see Rev.6:1-2), the Conqueror of conquerors. And it was He Who, as the earnest and the seal of the Everlasting Covenant, has given Hope to Mankind throughout the Ages of God.
In our next post (or two) we will see the Spirit as the Helper and the Giver of Gifts.
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