The references to the work of the
Spirit in the OT are fewer in comparison to the New Testament. However, we must
not conclude from this that they are less significant. The NT in general has a
more narrowly soteriological [=salvation] interest, whereas in the OT we find
God teaching his people how to live in the world. And this includes attention
to what is commonly considered “secular” issues. We will look at a few
instances where the enabling, equipping work of the Spirit has been noted.
Wisdom,
Administrative Skills
A number of texts in the OT associate
specific skills, wisdom, etc. to people in specific circumstances. In Gen
41:38, the Pharaoh exclaims to his servants regarding Joseph: “Can we find a
man like this in whom is the Spirit of God?” We cannot be sure how much the
Pharaoh understood what he is saying. But the following verse makes clear what
the Pharaoh might have considered as evidence of the Spirit of God. Joseph was
“discerning and wise”. The reference to discernment and wisdom, most likely, is
to Joseph’s ability in interpreting the dreams that others could not. But we
see Joseph’s wisdom demonstrated also in the counsel he gave the Pharaoh
(41:33-46). (It is unlikely that the Pharaoh would have heard of Joseph’s
ability from Potiphar.) The Pharaoh connected this ability with the Spirit of
God because Joseph attributed his skills not to himself but to God (Gen 41:16,
25). The point to note here is that the work of the Spirit highlighted in the
life of Joseph is seen with regard to his ability to discern and wisdom in
planning and administration.
Artistic,
Creative Skills
The instructions that God had given for
the building of the tabernacle were meticulous [=elaborate] and detailed. God
did not leave the execution of these details to chance. In Ex 35:30-36:1 we see
two master craftsmen were special recipients of the Spirit. Bezalel was “called
by name” and “filled … with the Spirit of God” and God “inspired him to teach”
others (35:30-31, 34) – words that are used in the New Testament with regard to
special activities of the Spirit. But the context makes it clear that this work
of the Spirit was in equipping them with skill, intelligence, knowledge
and craftsmanship “to devise artistic designs, to work in gold and silver and
bronze, in cutting stones for setting, and in carving wood, for every work in
skilled craft” (35:31-33). Similarly, Oholiab was equipped with skill and
intelligence in embroidery and related fields. “Filled with the Spirit”
and “filled with skill” stand adjacently in these passages.
Military
Skills
In a few instances in the Book of
Judges, the work of the Spirit is linked with military skills and exploits. The
judges were also deliverers of God’s people. God raised them up when the people
cried out for deliverance from oppression. They went out to fight against their
enemies – the Mesopotamians, Midianites, etc. We may assume that this activity
included not merely skill to use a sword or other weapons, but also ability to
recruit people, boost up their morale, planning battle strategy, courage to
lead them, etc. The judgeship of Othniel (3:7-11), Gideon (6:1-8:35), Jephthah
(10:6-12:7), and perhaps Deborah (though there is no mention of the Holy Spirit
in her account, she was clearly a prophetess) are examples of this category.
Physical
Strength
In the case of Samson, the gift of
physical strength overshadows whatever other gifts he may have had (Judges
13:1-16:31). The Spirit of the LORD “came in power” upon Samson resulting in
amazing strength to kill a lion and men, and to break off fetters. The Spirit
of God is often associated with power and strength. So it should not be amazing
that Samson was filled with super-human strength when the Spirit of God came
upon him.
What can we learn from these instances?
For one thing, we can understand that
the Holy Spirit did not start his equipping work only in the NT. The Holy
Spirit was at work in the OT as well.
Secondly, this means that the Spirit’s equipping is not restricted [=limited]
to “religious” things in the narrow sense. Human beings can be gifted for the
so-called “secular” vocations [=callings]. It is a common misunderstanding that
the work of God and the Spirit is limited to the narrowly religious,
devotional, or soteriological functions. But this is far from the truth. The
theology behind such assumptions is more Gnostic than biblical. The
Reformed tradition has always affirmed the work of the Holy Spirit in every
realm and area of God’s Kingdom. If we put together a biblical theology with
the following elements, this idea becomes very sensible. The world is God’s creation.
His might and wisdom are displayed in Creation. The world is shaped by the
Spirit. Human beings are created in the image of God, which in some sense
includes also a reflection of God’s creative power. Human beings are
commanded to cultivate, multiply, develop, exercise dominion over creation. If
these are biblical truths, it should not be thought strange that God and His
Spirit works in all realms, not just in the realm of faith.
Thirdly, equipping of the Spirit is still within the framework of God’s
redemption plan. Having said that the work of the Spirit extends beyond the
“narrowly soteriological”, we must still observe that today the exercise of the
Spirit’s work fits in with God’s overall plan for salvation. There is no work of
the Spirit today independent of God’s plan to bring salvation. (Once again,
salvation should not be considered in terms that are too narrow or merely as a
crisis experience.)
Fourthly, it may be significant that many of the references to the equipping
work of the Spirit are in the Book of Judges. This was a period of chaos in
society (“everyone did what was right in his own eyes”) and a period of
oppression. The pattern of Judges clearly follows the situation in Egypt and God’s
redemption. In the Book of Judges also, God is teaching that the work of
redemption is God’s work. It is by the power of the Spirit that God would carry
out the work of redemption. The cry of the people is a factor, but the saving
work belongs to the Spirit.
Fifthly, the bestowing of the HS was for specific tasks and for fixed periods
in this early stage of God’s work. It was not an ongoing experience. At the
appropriate time, the Spirit would “come upon” the particular person. This
changed later on in history. But it underlines the fact that the equipping work
of the Spirit is primarily task-oriented.
Sixthly, the equipping of the Holy Spirit does not result in a permanent moral
or spiritual change in the recipient. In fact, we see many who received the
Spirit committing foolish mistakes, grievous sins and making unwise judgments.
Samson and Jephthah are good examples of this. This truth is relevant today
also. One may do mighty deeds in the name of Christ, and yet be a stranger to the
renewing work of the Holy Spirit. Some of these points we may consider in
relation to the discussion of the gifts of the Sprit later on.
For
Reflection and Review:
Were Bezalel and Oholiab “filled with the Spirit” because
they were called to build the tabernacle? Or, can we say that such activity of
the Spirit is not limited to a “religious” purpose? May we say that the
craftsmen who built the Taj Mahal were inspired or filled by the Spirit?
Is it correct to say that great political leaders, administrators,
scientists, etc. (examples: Gandhi, Nehru) were equipped by the Spirit of God?
Is there any connection between their work and the work of salvation?
Is it possible that a person may preach powerfully and
perform miracles, leading many to Christ, and yet be lost himself?
Q.Write
2 or 3 sentences about the work of the Holy Spirit in the Judges.
Q.What
did David mean when he prayed, “Do not take your Holy Spirit from me”
(60-61)?
Notes: The Holy Spirit (Pneumatalogy) worked of Dr. Mohan Chacko, Principal of Presbyterian Theological Seminary, DDun.
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