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Book Reviews, The Holy Spirit

The Holy Spirit in Ezekiel

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The Holy Spirit in Ezekiel

Anyone familiar with the Book of Ezekiel will automatically recall a number of well-known passages which speak of the Spirit/spirit. Ezekiel opens with the famous vision of the chariot-throne of the Lord powered by the ruach (spirit/breath) of the living creatures (Ezek. 1:20-21). After falling on his face before this awesome vision, it is the Spirit that enters him and stands him on his feet (Ezek. 2:2). Readers of Ezekiel will also recall the Lord’s promise to put a new heart and spirit within his people (Ezek. 11:19; 18:31; 36:26), or the vision of the valley of dry bones in which the Lord causes the bones to live by putting his Spirit in them (Ezek. 37:14). These are only a few of the many passages in Ezekiel that speak of the ruach. There are actually 51 occurrences in the book which has led Daniel Block to call Ezekiel, “the prophet of the spirit” (p. 58).

Available at Amazon USA / UK
Available at Amazon USA / UK

In chapter 6 of A Biblical Theology of the Holy Spirit, James Robson states that there are two challenges which confront the reader of Ezekiel regarding the prophet’s use of ruach. First is the question of whether there is a theological significance of any occurrence of ruach. Second, once it can be ascertained that ruach carries a theological significance in a given passage, should it be translated as ‘spirit’ or ‘Spirit’? (pp. 58-59). Furthermore, Robson states that, “In the OT, Yahweh’s ruach is more ‘an Extension of Yahweh’s Personality,’ than a separate agent. The ‘personhood’ of the Spirit arises more from the NT than the OT, though a developed articulation of Trinitarian doctrine lay beyond even the NT. To translate with ‘Spirit’ even if the referent is, after all, what Christians would term the third person of the Trinity is to introduce an anachronistic dimension” (p, 59). This means my terminology in this post (The Holy Spirit in Ezekiel), as well as my other posts in this series, is anachronistic. While Robson makes a very good point, I will stick with this terminology as it is the most familiar to readers, and also because it follows the title of this book.

The 4 Spheres of Ruach’s Operation in the Book of Ezekiel

After reviewing two scholarly approaches to the Holy Spirit in Ezekiel, Robson proposes a third approach. This approach (as the subtitle above makes clear) looks at the 4 spheres of ruach’s operation in Ezekiel and “aims to minimize anachronistic rigid distinctions and static cateorization” (p. 60). The rest of the chapter looks at these 4 spheres which include: 1) the world of nature; 2) the movement of chariot and throne; 3) the experience of the prophet; and 4) the life of Israel.

The World of Nature

Robson locates 16 instances in which ruach refers to the world of nature; 6 of which speak of a punishing  or destructive wind (pp. 60-61). In 5 instances it refers to direction (e.g., the four winds), and in 5 other instances, all occurring in Ezekiel 42:16-20, it has the meaning of “side.”

ezekiels-chariotThe Movement of Chariot and Throne

Ruach is used in several different ways in Ezekiel’s vision of God’s chariot-throne in chapter 1. First, it refers to the “storm wind” that catches Ezekiel’s initial attention. Robson concludes, “Though this ruach accompanies the divine theophany, it is not in any sense to be confused with Yahweh. The figure on the throne is different from the elements that surround the throne” (p. 62). Robson also suggests that “wind” best explains the movement of the living creatures. However, he notes Block’s argument that ruach in these passages (Ezek. 1:12, 20) may be a synecdoche (where a part represents the whole). If this is the case, the reference would refer to Yahweh’s presence. Thus Ezekiel 1:12 would mean, “wherever the spirit [that is, Yahweh’s presence] would go, the living creatures would also go” (p. 63). On 3 occassions, ruach is associated with the words hahayya. These words can either refer to the “living creatures,” or to “life.” When this word is combined with ruach it can also be translated “breath of life” rather than “living creatures.” Robson argues that the singular form in verses 20 and 21 refers to life, while the plural form in 1:5, 13, 15, 19 refers to the living creatures. Thus Robson concludes that “Yahweh alone is the source of the breath of life….Wherever the wind (or, Yahweh’s presence) would go, the living creatures would also go. And the wheels were not left behind. Instead, because Yahweh’s vivifying breath, the breath of life, animated them, they could rise up and follow” (p. 63). Robson concludes, “Ruach ushers in, even speaks of, Yahweh’s presence, a dangerous, vital, unconstrained presence that may judge or save; ruach conveys and brings movement and life to what is otherwise lifeless so that what has been lifeless now moves with Yahweh” (pp. 63-64).

The Experience of the Prophet

In Ezekiel’s personal experience as a prophet, ruach is used to refer to the inspiration of the prophet and the prophetic word. Robson seeks to clarify the significanc of ruach by making two distinctions. “First there is a difference between the prophetic event, of Ezekiel receiving the word of Yahweh, and the rhetorical event, of him delivering it. Second, there is a difference between ‘word-communicating’ and ‘potentiating’ inspiration” (p. 64). What he means by  the ‘word-communicating inspiration’ is that ruach is used in the sense of breath. Thus, the word is communicated through the divine breath/spirit. This reminds me of Paul’s statement in 2 Timothy 3:16, when he speaks of “All Scripture” being “God-breathed.” By “potentiating inspiration,” Robson means that the ruach creates “the potential or the situation for the prophet to receive a word and empowering the prophet for the task of delivering that word” (p. 64). Robson also notes that Ezekiel 11:5 is the only place in the Old Testament that uses the word “fall” in connection with the ruach: “Then the Spirit of the Lord fell upon me, and said to me…” (NKJV). Notice also that here, as in other places in Ezekiel, ruach is connected with being the Lord’s ruach.

The Life of Israel

In Ezekiel 37:1-14 ruach is a key-word, occurring 10 times.
In Ezekiel 37:1-14 ruach is a key-word, occurring 10 times.

Due to Israel’s sin, God both calls on them, and later promises them, a new heart and spirit (Ezek. 11:19; 18:31; 36:26-27, etc.). In fact in several of these passages, Yahweh specifically refers to this spirit as “My Spirit” (Ezek. 36:27; 37:14; 39:29). Ezekiel 37 contains the famous vision of the valley of dry bones. In Ezekiel 37:1-14 ruach becomes a key-word occurring 10 times. One can clearly see several meanings behind the use of ruach in this passage. It carries the meaning of breath, as God causes the bones to live by breathing on them. As Robson points out, this recalls the Creation narrative (specifically Genesis 2:7) where God breathes (different Hebrew word) into Adam the breath of life. Ruach is also used to mean the points of the compass in 37:9, while the NKJV translates ruach as “My Spirit” in 37:14. In the vision concerning Gog and Magog in Ezekiel 39, the prophet speaks of Yahweh “pouring out His Spirit” (Ezek. 39:29). I will allow Robson to sum up its significance: “Yahweh’s ruach is the remedy for exiles whose own will is corrupt, whose breath is gone and whose rebellion is inveterate. It is the empowering gift that will assure obedience (36:27a), the life-giving gift that revives the dead exiles (37:14), in short the creating gift that Yahweh will pour out with extravagant generosity (39:29)” (p. 70).

The Holy Spirit in Ezekiel: Summary and Evaluation

The promise of the new heart and spirit will be interpreted as the promise of the Holy Spirit by NT believers.
The promise of the new heart and spirit will be interpreted in the NT as the promise of the Holy Spirit given to believers.

Ezekiel’s use of ruach is certainly deep and rich. The ruach is a destructive wind that brings judgment on the rebellious people of Israel, but it is also the life-giving agent, the breath that revives dead bones. It is also the medium of inspiration filling and enabling the prophet as well as the God-breathed words which are communicated. Ezekiel uses terms when speaking of the ruach which will become familiar to readers of the New Testament. The Spirit “falls” on Ezekiel, and he prophesies of it being “poured out” on the people of Israel. Along with words of judgment, Ezekiel holds out the hope that God will put a new spirit in his people, in fact, He will put “His Spirit” in the people enabling them to obey. These words, along with those of the prophet Jeremiah in Jeremiah 31:31-34, anticipate the new covenant that God will initiate with His people. Robson does an excellent job investigating the use of ruach in Ezekiel. He is an expert on this topic. I found it to be deep wading at times and had to reread parts of it several times in order to capture the significance of what he was communicating. It was time well spent.

Biblical Sites, Book Reviews

Secrets of Jerusalem’s Temple Mount

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Secrets of Jerusalem’s Temple Mount

In Secrets of Jerusalem's Temple Mount, Leen Ritmeyer reveals the location of the Temple.
In Secrets of Jerusalem’s Temple Mount, Leen Ritmeyer reveals the location of the Temple.

Where exactly was the Temple located on the Temple Mount? There are several popular theories regarding the exact location of the ancient Temple in Jerusalem. Many believe that it was built in the same area where the present Dome of the Rock now stands. Another popular theory suggests that it stood over the Dome of the Tablets, a small shrine to the northwest of the Dome of the Rock. Still yet, another theory proposes that it was built between the Dome of the Rock and the Al-Aqsa mosque. Since it is impossible to do any excavation on the Temple Mount (although see the recent article at ritmeyer.com “Illegally Digging Up the Temple Mount”), is it possible to determine the Temple’s location? In Secrets of Jerusalem’s Temple Mount, Leen Ritmeyer, an expert with over 40 years of experience involving excavations and research on the Temple Mount, reveals his understanding of the exact location of the Temples of Solomon and Herod, including the location of the Holy of Holies. From 1973 to 1977 Ritmeyer was chief architect of the Temple Mount excavations directed by Benjamin Mazar. From 1978 to 1983 he was field architect of the Jewish Quarter excavations of the Old City of Jerusalem headed by Professor Nahman Avigad. Since that time Ritmeyer has continued his research on the Temple Mount, even writing his doctoral dissertation on “The Architectural Development of the Temple Mount in Jerusalem.” These qualifications make him an expert worth listening to.

Secret’s of Jerusalem’s Temple Mount: Contents

Secrets of Jerusalem's Temple Mount: Updated and Enlarged Edition is available at Amazon USA / UK as well as the Biblical Archaeology Society.
Secrets of Jerusalem’s Temple Mount: Updated and Enlarged Edition is available at Amazon USA / UK as well as the Biblical Archaeology Society.

Ritmeyer bases the conclusions in his book on ancient accounts such as Josephus and especially Middot (a portion of the Mishnah written around 200 A.D.). He also relies on archaeological evidence from recent excavations, as well as the pioneering work of Charles Warren who, in the 1860s, was able to dig various shafts and tunnels around the Temple Mount and explore underground areas no longer accessible due to the modern political situation. Warren and his team left very detailed accounts of their findings as well as some artistic drawings. The Contents of Secrets of Jerusalem’s Temple Mount are as follows:

1. “A Tour of the Temple Mount with Herod the Great,” is a fictionalized account written by Kathleen Ritmeyer, Leen’s wife, based on historical information of the period. The purpose is to provide the reader with some historical background in an entertaining way.

2. “Reconstructing Herod’s Temple Mount in Jerusalem.” This chapter gives a detailed description of what Herod’s Temple Mount Complex would have looked like. It includes photos, diagrams, and drawings of various aspects of the Temple Mount, including a drawing of what Ritmeyer believes Herod’s Temple Mount would have looked like.

3. “Quarrying and Transporting Stones for Herod’s Temple Mount,” is a short chapter that looks at the methods which would have been employed in cutting and preparing the stones, as well as how these massive stones were moved into place. One technique of moving the stones overlooked by Ritmeyer is attaching wheels to the stones so that they could be rolled to the site.

This diagram shows the size and position of Solomon's Temple Mount, according to Ritmeyer in his book, Secrets of Jerusalem's Temple Mount. It also shows how it was expanded by the Hasmoneans and Herod.
This diagram shows the size and position of Solomon’s Temple Mount, according to Ritmeyer in his book, Secrets of Jerusalem’s Temple Mount. It also shows how it was expanded by the Hasmoneans and Herod.

4. “Reconstructing the Triple Gate.” In my times in Israel, I have heard some speculate that the Triple Gate and Double Gate at the top of the southern steps were for exiting and entering the Temple Mount. Ritmeyer, however, argues that the Triple Gate was only used by the priests and led to a large storage area. The Double Gate, on the other hand was used for visitors and had a very broad staircase (210 feet) that would have accommodated people entering and exiting. By contrast, the staircase in the Triple Gate is only 50 feet wide (p. 61).

5. Chapter 5, “Locating the Original Temple Mount,” is an indepth discussion which includes many helpful drawings and diagrams explaining Ritmeyer’s conclusions on where the original platform on which Solomon’s Temple was located. I have included one of those diagrams here which shows the position and dimensions of the original Temple Mount, according to Ritmeyer.

This diagram shows Ritmeyer's understanding of where the walls of the Holy of Holies would have been. The red rectangle marks the depression where the Ark would have set.
This diagram shows Ritmeyer’s understanding of where the walls of the Holy of Holies would have been. The red rectangle marks the depression where the Ark would have set and is right in the center of the Holy of Holies.  (Secrets of Jerusalem’s Temple Mount, p. 109).

6 & 7. Chapters 6 & 7 go together establishing Ritmeyer’s view on where the Holy of Holies was located and where the Ark of the Covenant rested. They are entitled respectively, “The Ark of the Covenant: Where It Stood in Solomon’s Temple,” and “Mark of the Ark Confirmed by Modern Technology.” Ritmeyer is convinced that the Ark rested in a rectangular depression on the es-Sakhra. The es-Sakhra is the highest point on the Temple Mount and lies exposed in the Dome of the Rock. Muslims believe it is the place where Mohammed ascended into heaven. Although some quarrying was done on this rock when the Crusaders briefly held it and turned the Dome of the Rock into a Christian Church (12th century), Ritmeyer argues that the area where the Ark rested has been preserved. He argues that the rectangular depression is just large enough for the Ark and a copy of the Law to lay before it. The depression is angled so that the longer side of the rectangle faces east-west. At first this puzzled Ritmeyer, but he notes that it agrees with the evidence found in 1 Kings 8:8 and with what the Talmud says about the length of the poles used to carry the Ark (pp. 117-118).

sakhra3

8. “The Structure of Herod’s Temple: Why We Can Rely on the Description in Middot,” is Ritmeyer’s defense of why this description in the Mishnah is the most reliable source. This chapter also goes into detail regarding the various sections of the Temple complex in the time of Herod such as the Women’s Court, the Court of the Israelites and Court of the Priests, etc., and includes another nice diagram of this area. Page 144 also includes a 3-D cut-away drawing of Herod’s Temple.

9. “What Did Solomon’s Temple Look Like,” is the final chapter in Secrets of Jerusalem’s Temple Mount. Ritmeyer states, “It is not difficult to draw a plan of Solomon’s Temple from its description in 1 Kings 6 and 7; it is much more difficult to draw a section through the building–to envision, in other words, what the building would have looked like if we sliced through it like a cake and looked at the inside” (p. 153). Ritmeyer says that the two biggest obstacles he faced in understanding the design of Solomon’s Temple was the difference in size between the Holy Place and the Holy of Holies (30 cubits high as compared to 20), and the relationship of the two bronze pillars (named Jachin and Boaz) to the Temple itself. Regarding the height difference, many have suggested that there was an upper chamber of 10 cubits above the Holy of Holies or that the Holy of Holies stood 10 cubits higher than the Holy Place. However, Ritmeyer notes that if es-Sakhra is the location of the Holy of Holies, it stands 5 cubits higher than its surroundings. Given this information, Ritmeyer believes that there was a natural rock ramp that led up into the Holy of Holies from the Holy Place and that the roof of the Holy of Holies was 5 cubits lower than that of the Holy Place (p. 155). Concerning the bronze pillars, Ritmeyer notes that there is no evidence that they were freestanding, apart from the porch of the Temple, as found in some reconstructions. In every case in the ancient world, the pillars of a temple supported the porch. While conducting this research, Ritmeyer was requested to construct a model of Solomon’s Temple. He states that this request caused him to scrutinize the text of 1 Kings 6-7 even more carefully and led to a deeper understanding of Solomon’s building. His model can be seen below.

Ritmeyer's model of Solomon's Temple.
Ritmeyer’s model of Solomon’s Temple.

Secrets of Jerusalem’s Temple Mount: Evaluation

I have always leaned toward believing that the Temple originally stood on the site of the Dome of the Rock. First, temples were usually constructed on the highest point of a mountain. Second, once a place was considered holy in the ancient world, it usually stayed holy unless somehow desecrated. Since es-Sakhra is the highest point on the mountain, it makes sense this is where Solomon would have built the Temple. It also makes sense that Zerubbabel, and later Herod would have rebuilt the Second Temple on the same spot. It’s hard to imagine that Jews would have accepted moving the Holy of Holies to a different location, or any other part of the sacred structure. This is one reason I have never favored any of the other theories that have been proposed. Ritmeyer’s experience and study of the Temple Mount, and his indepth arguments have only served to strengthen my belief. Furthermore, Secrets of Jerusalem’s Temple Mount, taught me many other details that I had no knowledge of. Even though this book is written for a general audience it is very detailed and technical and therefore it may not appeal to everyone. But for those who are interested in the Temples of Solomon and Herod, their significance, where they stood, and what they looked like, Secrets of Jerusalem’s Temple Mount is a goldmine of information. I highly recommend it!

For further information on the Temple Mount, including video presentations, go to http://templemount.org/

Book Reviews

This Strange and Sacred Scripture

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This Strange and Sacred Scripture: Wrestling with the Old Testament and Its Oddities

"This Strange and Sacred Scripture," is a provocative new book that deals with some of the difficulties of the Old Testament.
“This Strange and Sacred Scripture,” published by Baker Academic, is a provocative new book that deals with some of the difficulties of the Old Testament. It is also available at Amazon USA / UK.

Anyone interested in the Old Testament, especially those difficult passages and concepts found in it, cannot help but be drawn in by the title of this book. In This Strange and Sacred Scripture, Matthew Richard Schlimm tackles some of the most difficult questions regarding the Old Testament. While some Christians treat the Old Testament like an alien source from another planet, and while a number of atheists have used its “oddities” (as Schlimm puts it) to argue against belief in God or religion, Schlimm chooses to see the Old Testament as “our friend in faith” (p. 6). The friendship metaphor is applied throughout This Strange and Sacred Scripture and allows Schlimm to explore the Old Testament from a number of different angles. At the outset Schlimm argues that seeing the Old Testament as a faithful friend has several benefits: 1) friendship dispels loneliness and the Old Testament “reminds us that people of faith are not alone” (p. 7); 2) friends are fun to be around. Although there are difficult parts of the Old Testament, it is also a resource of great stories that bring joy (e.g., the story of Joseph); 3) friends are useful to have around. “They provide valuable information and ideas that allow us to navigate life more easily” (p. 8); 4) the best friends make us better people. Schlimm argues that “When the Old Testament is our friend, we become more holy, more aware of God’s presence in the world, and more concerned with justice and righteousness” (p. 8). Throughout the book Schlimm argues for other ways in which the friendship metaphor is a helpful way of viewing the Old Testament. For example, at times we disagree with friends, they can even make us feel uncomfortable, but we don’t give up on the friendship. At times our friends challenge our views which causes us to grow as people. Schlimm argues that the Old Testament has this same effect, as well as other effects, on people who befriend it.

This Strange and Sacred Scripture: Contents

After an opening chapter which explores whether the Old Testament should be viewed as an enemy (aka, Marcion and his children), a stranger (the way many in the church today treat the Old Testament), or a friend (the author’s proposal), Schlimm tackles the following subjects:

Chapter 2: Our Fleeting Moments in Paradise (Should Genesis 2:4-4:16 be read as literal history or as a poetic story?).

Chapter 3: Darkness Over the Face of the Deep (How should we read and understand Genesis 1? Is there a conflict with science?).

Chapter 4: The R-rated Bible (Schlimm looks at some of the troubling stories of the Old Testament such as Jacob’s unethical behavior).

Chapter 5: Killing All That Breathes (a look at violence in the Old Testament).

Chapter 6: Male and Female God Created Them (What does the Old Testament say about Gender equality and how should we approach difficult passages that seem to treat women as less than equal?).

Chapter 7: God Commands Us to Do What? (a discussion of some of the strange and obscure laws found in the Old Testament).

Chapter 8: Is the Law Engraved in Stone? (an examination of laws in the Old Testament that seem to contradict each other).

Chapter 9: Truth Is Many Sided (this chapter continues the discussion introduced in the previous chapter, but extends it beyond a discussion of laws in the Old Testament).

Chapter 10: Drowning in Tears and Raging at God (a look at difficult statements in the Book of Psalms).

Chapter 11: Great and Terrible is the Wrath of the Lord (a discussion of passages dealing with God’s judgment).

Chapter 12: The Old Testament’s Authority (in this final chapter, Schlimm discusses various approaches to the Old Testament’s authority and proposes his own).

Selections from This Strange and Sacred Scripture

Since it is impossible in this review to discuss every chapter of Schlimm’s book, I have selected a few points that I found either provocative, helpful, or in need of further treatment by the author. Hopefully this selection will whet the reader’s appetite to read This Strange and Sacred Scripture for him or herself.

The Story of the Garden Historical or Symbolic?

In his book, This Strange and Sacred Scripture, Schlimm argues that the story of the Garden of Eden should be read symbolically.
In his book, “This Strange and Sacred Scripture,” Schlimm argues that the story of the Garden of Eden should be read symbolically.

Some readers will find Schlimm provocative from the start as he suggests in chapter 2, “Our Fleeting Moments in Paradise,” that Genesis 2:4-4:16 should be read as symbolic rather than historical. Schlimm presents the following arguments. First, the Hebrew names in the text suggest a symbolic reading. Adam (human), Eve (life), Eden (delight), Cain (a word that sounds like other Hebrew words, especially the word “spear”), and Abel (fleeting breath), “begin to look much more like names of characters in John Bunyan’s allegorical story than the names of actual historical people” (p. 19). Second, talking snakes and trees that provide life or “the knowledge of good and evil,” suggest symbolism (pp. 20-22). 3) Third, the location of Eden which is geographically impossible to locate suggests a more symbolic locale (pp. 22-23). Fourth, and finally, the use of parallelism, repetition, wordplay and symbolic language suggest a poetic story (p. 23).

I must admit that I have also wondered at times if the account in Genesis 2-4 was to be taken as history or as symbolism. Talking snakes and special trees do seem to lean in that direction. In spite of Schlimm’s arguments however, I still find myself in the historical camp for several reasons. First, while it is true that the names have great meaning to the story, this is no less true of other stories in the Old Testament (Abraham, Moses, Hannah, etc.). The significance of certain names does not mean the text is not historical. Second, the use of parallelism, repetition, wordplay, and symbolic language also occurs frequently in Old Testament texts that are historical. Third, if the story in Genesis 2:4-4:16 is to be taken symbolically, then what are we to make of the genealogies of Cain (Gen. 4:17-24) and Adam (Gen. 5)? In other words, at what point does Genesis transition from symbolic story to history, and how is that indicated in the text? Fourth, although Schlimm argues otherwise, I find Paul’s statements in the New Testament regarding Adam and Eve (e.g., Rom. 5; 1 Tim. 2:13-14) to refer to real historical people. Romans 5 is particularly important along this line. Paul compares Christ (a historical person) to Adam and says that what was done in Adam was undone through Christ. I would like to hear more from Schlimm on how he would reconcile a symbolic reading of Genesis 2-4 with the genealogies of Genesis and the New Testament references to Adam and Eve.

Violence in the Old Testament

violenceBecause violence in the Old Testament is a topic I am concerned about (see my series on Violence in the Old Testament here), I was especially interested to see what insight Schlimm might offer. Schlimm divides his answers into 5 different responses. Response 1: Description is not Prescription (p. 64). In other words, just because a violent act is described in the Bible doesn’t mean we are to imitate it. Response 2: We are not God, and therefore we don’t have the authority to act as God does in certain situations (such as executing judgment on sinners). In conjunction with this argument, Schlimm also points out that sometimes God fights, so that his people don’t have to. Further, he notes that the biblical perspective is not one-sided. God isn’t always pictured as being on the side of his people. Instead, God is on the side of righteousness, justice, and holiness. Schlimm’s third response is based on “The Problem of Application” (p. 70). Not every biblical text applies to our individual lives. “We are not its only audience. It speaks to people in many cultures, times, and places” (p. 71). In the midst of this discussion, Schlimm looks at Psalm 137:9 and under what circumstances it may speak to a believer. I found his explanation of this difficult passage very helpful. Response 4: “The Right Word for the Right Situation,” deals with the fact that the Bible presents different perspectives on various topics (like violence). Schlimm provides some helpful questions to ask of the text. Rather than simply asking, “How should we live out a particular text in our individual lives, we should also ask questions like: “How do different biblical texts provide a conversation with one another?” “Which texts speak most directly to us in our context?” And, “Where do we most closely align with the biblical text? Where do we diverge? Why?” (p. 74). Schlimm’s fifth response is an honest one: “We Don’t Have All the Answers.” Here he calls for humility and prayerful questions when approaching difficult texts (pp. 76-79).

Schlimm ends the chapter with a brief discussion of the herem texts (this word is frequently translated to “utterly destroy” and refers to God’s command concerning the Canaanites and Amalekites). He provides the following arguments: First, this practice was directed toward the Canaanites to uproot idolatry from the land (Exod. 22:20; Deut. 7:1-4). Second, “this practice of herem ensures that people don’t go to war for personal gain” (this is because the spoil is devoted to God). “Third, this practice recognizes God as the military victor of Israel’s battles.” He also points out that some texts in the Bible describe one-time events. Ultimately, Schlimm states, “these passage nevertheless should always leave us uncomfortable” (p. 80).

Truth Is Many Sided

Matthew Richard Schlimm author of "This Sacred Scripture." You can check out Schlimm's website at: http://www.matthewschlimm.com/
Matthew Richard Schlimm author of “This Sacred Scripture.” You can check out Schlimm’s website at: http://www.matthewschlimm.com

Chapter 9 begins with the question, “Does the Old Testament contradict itself?” (p. 139). Schlimm does not gloss over the issues with a defensive “no” or a glib “yes,” instead he takes a constructive approach by looking at the complex nature of the Old Testament and the theological and ethical tensions within it.  Three analogies guide his approach. He contends that the Old Testament does not offer a sales pitch, but rather a conversation. He states, “The Old Testament refuses to act like a half-honest sales rep. It doesn’t give readers just one perspective. It shows things from different lights and from different angles. It doesn’t present every viewpoint under the sun but, it does recognize the complexity of truth ” (p. 141). One example of this complexity is the difference between the Deuteronomic teaching that the righteous will be blessed and the wicked will be cursed, and the Book of Job (or some of the psalms) which reflect that the opposite can also be true. Schlimm observes that, “While it’s possible to see the Old Testament’s teachings on this topic as contradictory, it’s also possible to see them as ongoing dialogue about complex truths” (p. 143).

The second analogy Schlimm uses is the difference between math problems and artwork. He argues that the Old Testament is more than a math problem with a fixed solution that never changes. It is more like an artist that “captures truths that are far more complicated than any math equation” (p. 148). This analogy of course has its limits. God is a God who never changes and there are eternal truths contained in the Old Testament (e.g., one God, God’s holiness, etc.). Schlimm is in agreement with me on this as the next metaphor demonstrates. The final analogy contrasts a “one-size-fits-all” garment (like a hospital gown) with tailor-made clothes. Schlimm admits that in some respects the Old Testament reflects some truths that are “one-size-fits-all” such as, loving God with all that we are or our neighbors as ourselves. However, he cautions against the attitude that the entire Old Testament can be viewed this way. By “tailor-made” Schlimm means that some truths “work for certain people in certain situations” (p. 151). He illustrates this with the verses from Proverbs 26:4-5 which appear contradictory unless it is realized that wisdom must be applied to know which advice to follow (v. 4 or v. 5). He concludes the chapter with a hypothetical conversation between Ruth and Ezra over whether God’s people can marry foreigners and the contrasting perspectives represented by the books that bear their names.

This Strange and Sacred Scripture: Conclusion

Schlimm concludes this book with a look at the various kinds of authority and how we should approach the Old Testament. He notes those who would say the Old Testament should have no or limited authority in our lives and it is clear he disagrees with this position. Next he points to those who treat the Old Testament like a drill-sergeant. “It tells us what to do and we do it. No questions asked” (p. 200). He notes at least 3 problems with this approach. 1) It gives an incorrect impression of God. If God loves us, why would the Bible address us as a drill-sergeant as opposed to a loving teacher? 2) New Testament Christians didn’t follow the Old Testament this way. For example, they didn’t observe certain laws such as circumcision and food laws. 3) The drill-sergeant model is susceptible to misuse and can portray unhealthy images of dominance and submission.

inerrancySchlimm then examines the “Inerrant-Infallible” Model. He writes, “Many have found the language of inerrancy and infallibility appealing. Insofar as their main concern is to say that the Bible as a whole is reliable when it comes to thinking about God, humanity, and creation, I don’t have a bone to pick with them” (p. 201, author’s emphasis). However, he continues by stating that words like “inerrant” can cause various problems to arise. His objections include: 1) it suggests we are dealing with sentences that can have a true or false value; 2) it causes readers to focus on the wrong things; 3) it means we need to wrestle with “odd ancient expressions like ‘the four corners of the earth’…and whether such expressions are error free” (p. 201); 4) infallibility can suggest the Bible will never let people down yet we know the devil can quote it and that we need the Holy Spirit and other people to make adequate sense of it; 5) the only writings which can be considered error-free are boring. Clearly some of these arguments are not as compelling as others. Although he finds argument 5 the “most damning” (p. 202), I find it the least convincing. Similarly, argument 4 is based more on the devil’s wickedness and people’s sinfulness than it is on any inherent problem with the Bible.

After examining the view that the Bible is a “way of becoming closer to God” and noting that all of these ways of looking at the Bible fall short, he proposes “A Better Model;” the one he has utilized throughout the book: the Old Testament as friend. Schlimm argues that, “Seeing the Old Testament as our friend in faith explains how we can be firmly committed to Scripture, even as we express questions, doubts, and possible disagreements with it. He notes that some may find this a weak model of biblical authority but asks the question: “Yet who has more power over us than our closest friends?” (p. 205).

This Strange and Sacred Scripture: Evaluation

Schilmm has provided a very stimulating look at the Old Testament. I admire his desire to share its value with those who are willing to read this book. I share his commitment to the Old Testament and his conviction that there is much there to enrich our faith. Schlimm doesn’t duck any of the difficulties with the Old Testament. He faces the problems squarely and provides some good answers and food for thought. Certainly each chapter could be a book in itself and so the treatment here is only a beginning. At times one can feel the incompleteness of the treatment, but such is the case with a book this size. Schlimm’s arguments regarding the potential problems of viewing the Bible as inerrant will certainly rankle some evangelicals (at times I felt the discomfort), but his reverence for God and his respect for the Old Testament is clear on every page. While I don’t agree with all of his conclusions, Schlimm has written a stimulating book that provides some answers to perplexing difficulties, while at the same time challenging the reader to view the Old Testament in new ways. This Strange and Sacred Scripture is written in a very accessible style. I not only recommend it, it is my hope that it will stimulate many to a deeper appreciation and study of the Old Testament.

This Strange and Sacred Scripture: Wrestling with the Old Testament and Its Oddities is available at Baker Academic and Amazon USA / UK

(Special thanks to Baker Academic for a copy of This Strange and Sacred Scripture, in exchange for a fair and unbiased review).

Book Reviews, The Holy Spirit

The Holy Spirit in Isaiah

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The Holy Spirit in Isaiah

The Book of Isaiah has a number of significant references to the Spirit. Here are 3 examples:

This passage from Isaiah 11:1-5 is one of several significant passages concerning the Holy Spirit in Isaiah.
This passage from Isaiah 11:1-5 is one of several significant passages concerning the Holy Spirit in Isaiah.

There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. 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 of the fear of the Lord (Isa. 11:1-2, NKJV).

Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles (Isa. 42:1).

The Spirit of the Lord God is upon Me, because the Lord has anointed Me to preach good tidings to the poor, etc. (Isa. 61:1-3, NKJV).

Available at Amazon USA / UK
Available at Amazon USA / UK. In this post I am looking at chapter 4 which explores the Holy Spirit in Isaiah.

This post continues a series based on the book A Biblical Theology of the Holy Spirit. In our last post I looked at “The Holy Spirit in the Historical Books” (click here to read this post). You may be wondering what happened to looking at the Holy Spirit in the Books of Wisdom. There is actually very little said about the Spirit in the Wisdom Books and my reading of that chapter (chapter 3 in the book), although interesting, did not, in my opinion, reveal any significant information that would contribute to our search for a better understanding of the Holy Spirit. Unfortunately, the same is true of chapter 5 which deals with the Holy Spirit in Jeremiah. As it turns out, Jeremiah never specifically references the Spirit of God. Therefore my next post will also omit looking at the Holy Spirit in Jeremiah. The good news is that the subject of the Holy Spirit in Isaiah, our current topic, proves to be a rich study.

Four Perspectives on the Holy Spirit in Isaiah

Wonsuk Ma (the author of this chapter) divides the treatment of the Holy Spirit in Isaiah into two main (Old Testament) traditions: “charismatic and non-charismatic Spirit traditions–of which there are two examples of each in Isaiah. The two charismatic Spirit traditions relate to leadership and prophetic Spirit traditions” (p. 35). We have noticed these traditions in my previous posts on “The Holy Spirit in the Pentateuch,” (click here) and “The Holy Spirit in the Historical Books” (see above link). “The two non-charismatic Spirit traditions in Isaiah are related to the creation and wisdom Spirit traditions” (p. 35).

The Leadership Spirit Tradition

Isaiah pictures the coming Davidic King as Spirit-empowered to serve through weakness. Painting by Gerrit van Honthorst (1590-1656), 'King David Playing the Harp' (1611).
Isaiah pictures the coming Davidic King as Spirit-empowered yet serving in weakness. Painting by Gerrit van Honthorst (1590-1656), ‘King David Playing the Harp’ (1611).

In the Book of Judges, we noticed how the Spirit confirmed God’s choice of a leader and also empowered that individual (Gideon, Samson, etc.) to accomplish acts of deliverance on behalf of God’s people. This always involved military intervention or, in the case of Samson, his physical intervention and defeat of the enemy. Two passages in Isaiah show continuity as well as discontinuity with this tradition. For example, the future Davidic king spoken of in Isaiah 11:1-5 is still designated as leader by virtue of the Spirit being upon him (continuity), but in place of an expression of military might, Isaiah identifies him as one who will render justice for and protect the weak (discontinuity, Isa. 11:4). Although there is language about slaying the wicked, the instrument spoken of is not a sword or spear but “the rod of His mouth,” and “the breath of his lips.” Ma states, “The king was expected to admister justice and righteousness by protecting the powerless in society and judging the wicked, resulting in not only the flourishing of God’s people, but also the restoration of God’s entire Creation into harmony and order (Isa. 11:6-9). This is a radically different picture from that recorded in the books of Judges and 1 and 2 Kings” (p. 37–emphasis mine). In Isaiah 42:1-4, Ma points out that while this passage once again connects leadership with the Spirit, the authority of the leader in this case is one which “is more related to ‘depowering’ than ’empowering’….There is a very strange reference to weakness, suggesting that empowerment is to minister in weakness to the weak (Isa. 42:2, 4)” (p. 38). Ma notes that while these passages continue older themes about the Spirit, they also introduce new features.

The Prophetic Spirit Tradition

Ma notes 3 major functions of the Spirit within this tradition (all of which we have seen in the previous posts): 1. The Spirit is the causal agent in prophetic behavior; 2) the Spirit is the source of the prophetic word; and 3) the Spirit is the source of prophetic empowerment (pp. 38-39). Ma begins by looking at the famous passage in Isaiah 61:1-3 and he notes two contrasts with the above prophetic Spirit tradition found in this passage. “First, there is no hint of the ‘prophetic frenzy’ that characterized the Spirit’s presence. Second, while the passage itself is a received message (or an oracle), the Spirit’s presence is more linked with the task at hand than as the source of this message” (pp. 39-40). One link with the previous pictures of the Holy Spirit in Isaiah is that the anointed one spoken of here brings God’s liberating power to the poor and suffering.

Creation Spirit Tradition

The Holy Spirit in Isaiah is said to bring fertility to the land.
The Holy Spirit in Isaiah is said to bring fertility to the land.

The last two traditions regarding the Holy Spirit in Isaiah are connected with what Ma refers to as the non-charismatic tradition. Regarding the significance of the Creation theme in Isaiah Ma writes, “The vision of God’s complete rule is a major concern of Isaianic traditions. The rule of God or lordship is universal in scope as it goes beyond Israel, God’s people, and encompasses all of Creation” (p. 41). This outlook is also eschatalogical. Ma selects two texts to illustrate this focus. Isaiah 32:15-18 speaks of the pouring out of the Spirit and the fertility that is brought to the land, along with a restoration of righteousness and justice. In Isaiah 44:3-5 the pouring out of the Spirit brings fertility to the people and to the land. Ma notes that “The imagery of water is repeatedly used to describe the coming of the Spirit in abundance here, as also in Isaiah 32” (p. 42).

The Wisdom Spirit Tradition

The connection of the Spirit with wisdom is already evident in the Joseph story when he appears before Pharaoh (Gen. 41:37-39). Isaiah 30:1-2 demonstrates the disconnect between God’s Spirit and a hard-hearted nation that seeks counsel from the world (Egypt). Although there is no direct use of the word ruach, Ma also connects Isaiah 40:13-14 with the wisdom Spirit tradition, a passage which speaks of the Lord’s wisdom in Creation.

The Holy Spirit in Isaiah: Summary and Conclusion

Just as we noted a progression in the understanding and work of the Spirit when moving from the Pentateuch to the Historical Books, similarly we can see how Isaiah utilizes the same traditions but also pushes them to new horizons. The connection of the Spirit with a Davidic leader who will rule in power, yet also through weakness, clearly anticipates the ministry of Jesus. The renewal that the Spirit brings to all of Creation in the time to come paves the way for the same recurring theme in the New Testament. The description of the function and work of the Holy Spirit in Isaiah is certainly an important development in the Scripture’s declaration of the nature of the third person of the Trinity. Ma does an excellent job in illuminating continuity with past traditions of the Spirit, while demonstrating the new features developed in Isaiah.

Book Reviews, The Holy Spirit

The Holy Spirit in the Historical Books

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The Holy Spirit in the Historical Books

Available at Amazon USA / UK
Available at Amazon USA / UK

With a desire to learn more about the Holy Spirit, particularly with regard to the Old Testament, I am working my way through the book, A Biblical Theology of the Holy Spirit. This book, written by various scholars, begins with an investigation of “The Holy Spirit in the Pentateuch” by Walter Kaiser Jr. (click here to read my review and thoughts), This post builds on that initial article by looking at chapter two which explores the Holy Spirit in “The Historical Books.” This informative chapter is authored by David Firth, and encompasses the books of Joshua – Esther in our Old Testament. Of the 62 occurrences of ruach in the historical books, Firth notes that a majority either refer to breath, wind, or the human spirit. Firth also cautions that, “Because of the semantic breadth of ruach, we need to consider the possibility that even [when] ruach is associated with God it may refer to something other than the Spirit” (p. 14). Due to the ambiguous nature of the expression in certain texts, Firth limits his investigation to 13 passages in Judges and 1&2 Samuel (books which are part of the “Former Prophets in the Hebrew Bible), and 6 passages in Chronicles-Nehemiah.

The Holy Spirit in the Historical Books: Judges

The Holy Spirit is an important motif in the Book of Judges
The Holy Spirit is an important motif in the Book of Judges

Firth notes that, “A central motif in Judges is that the Spirit’s presence indicates Yahweh’s power to deliver his people….The Spirit is thus principally associated with military action” (pp. 14-15). The giving of the Spirit to enable leadership is reminiscent of one of the features of the Spirit in the Pentateuch (Num. 11). In Judges this leadership is raised up as a means to deliver God’s people from various oppressors. These leaders include Othniel (Judg. 3:10), Gideon (Judg. 6:34), Jephthah (Judg.  11:29), and Samson (Judg. 13:25; 14:6, 19; 15:14). Firth makes the important point that it “becomes clear that the Spirit’s presence does not compel the judge to comply with Yahweh’s purposes. The Spirit’s power is a resource that can be drawn upon but is not something that overcomes the judge” (p. 16). This is evident in Gideon, who still operates out of fear although he has received the Spirit (Judg. 6:34-40; 7:9-11), Jephthah who pronounces a foolish and unnecessary vow after receiving the Spirit (Judg. 11:29-31), and Samson who receives the Spirit on various occassions, but also acts in dubious ways.

The ability to draw upon the power of the Spirit but not be overcome by the Spirit, reminds me of a similar principle enunciated by the apostle Paul when writing to the Corinthian believers. Paul notes the confusion that exists in the Corinthian assembly over the expression of spiritual gifts during their corporate worship. Paul counsels them to take turns, and if there is no interpreter for a tongue to keep silent in the church (1 Cor. 14:27-28). He states that “the spirits of the prophets are subject to the prophets” (1 Cor. 14:32). Although this is not a direct reference to the Holy Spirit, it is a reference to the gifts given by the Spirit and suggests the same principle we see at work in the Book of Judges. From this observation we can learn several important principles. First, God’s Spirit is given to someone (whether a deliverer and judge, or believer in a church) to benefit the people of God. This means that the giving of the Spirit involves a certain individual but it isn’t merely about that individual. The Spirit is given to one in order to benefit many. This is overlooked by some churches where the gift of the Spirit seems to take on an “it’s all about me” attitude. Second, while a person can draw on the resources of the Spirit, they can also act out in the flesh. Gideon continued to fear, Jephthah made a foolish vow, Samson violated his vows, and the Corinthian assembly was a place of confusion rather than order (1 Cor. 14:33, 40). In other words, receiving the Holy Spirit is no guarantee that we will not react in a fleshly manner. We still need to practice discernment and humbly offer ourselves, our actions, and our decisions to God.

The Holy Spirit in the Historical Books: 1&2 Samuel

"But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him" (1 Sam. 16:14)
“But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him” (1 Sam. 16:14)

Firth states that in 1&2 Samuel, “The Spirit continues to designate those chosen by Yahweh, though without removing the flaws of those so empowered. However, the books of Samuel also include the motif of the Spirit’s association with prophecy from Numbers 11, but (especially with David) in new ways. Most originally, the books of Samuel also point to the possibility of the Spirit disempowering those who set themselves against Yahweh” (p. 18). In other words, a number of the ways in which the Spirit works and manifests himself continue to be seen in the books of Samuel with some further development. Certainly one of the intriguing aspects of 1 Samuel is how the Spirit is given, but then taken from Saul due to his disobedience (1 Sam. 10:10; 16:14). A similar idea is introduced in the story of Samson, although there it does not mention the Spirit but simply says, “But he did not know that the Lord had departed from him” (Judg. 16:20). The other major difference with Samson is that later, when he prays, God restores his strength (Judg. 16:28-30). Saul, on the other hand, not only receives no further answers from the Lord (e.g., 1 Sam. 28:6), he also is sent an “evil spirit” from the Lord (1 Sam. 16:14). Firth writes, “Previous references to the Spirit indicated a means by which Yahweh empowered someone to work for him, but here the Spirit acts independently of a human servant, disempowering those who opposed Yahweh’s purposes” (p. 20).

Firth also notes a development in the idea of Spirit-inspired prophecy. Whereas previous depictions of Spirit-inspired prophecy seem to be of the ecstatic type (e.g., Num. 11), David is said to speak a prophetic oracle by the Spirit (2 Sam. 23:2). Firth concludes, “David’s experience of the Spirit is pivotal for the whole of the Old Testament’s understanding of the Spirit, so that from this point on the emphasis is upon the Spirit and the spoken word of prophecy, though elements such as empowering for leadership do emerge occasionally. The books of Samuel have thus brought new emphases on the Spirit’s work” (p.21).

The Holy Spirit in the Historical Books: Chronicles and Nehemiah

“In contrast to the more complex theology of the Spirit in Judges and Samuel, references to the Spirit in Chronicles and Nehemiah have a simpler focus. Without fail, they are concerned with the Spirit’s involvement in the delivery of Yahweh’s word to his people” (p. 21). Although Chronicles often seems to use Samuel and Kings as a source, “it is notable that none of the references to the Spirit in Samuel occurs in Chronicles” (p. 21). Firth concludes that “This suggests that the Chronicler has conciously chosen to associate the work of the Spirit only with prophetic utterance” (p. 21), the same can be said for the Book of Nehemiah.

Conclusion and Evaluation

Firth concludes that the references of the Holy Spirit in the historical books show a “progressive development of the understanding of the Spirit.” While Judges focuses on the role of empowering leadership, especially in regards to military deliverance, the books of Samuel act as the pivot taking up motifs from Judges but moving them forward especially in the areas of the Spirit withdrawing from Saul and David speaking the prophetic word of God through the Spirit. This leads to the usage in Chronicles and Nehemiah which is wholly focused on “the Spirit’s role in enabling prophets to speak God’s message to his people” (p. 23).

Firth’s treatment of the Holy Spirit in the historical books is more nuanced and more insightful than Kaiser’s on the Pentateuch. I found his ability to show a progressive development in the understanding of the Holy Spirit in the historical books and to discuss various aspects of that development to be very helpful as I seek to better understand the role of the Spirit in the Old Testament.