This Strange and Sacred Scripture

April 22, 2015 randymccracken Leave a comment

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

Because 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.

Schlimm 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

April 16, 2015 randymccracken 4 Comments

The Holy Spirit in Isaiah

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

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. 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 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

April 3, 2015 randymccracken 3 Comments

The Holy Spirit in the Historical Books

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

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.

Book Reviews, The Holy Spirit

The Holy Spirit in the Pentateuch

March 29, 2015 randymccracken Leave a comment

The Holy Spirit in the Pentateuch: Introduction

For sometime I have been interested in what the Old Testament teaches about the Holy Spirit. What are the similarities and differences between the role and activities of the Holy Spirit in the Old Testament and New Testament? Many believe there is a major difference in the access and indwelling of the Holy Spirit between Old Testament and New Testament believers. Some scholars maintain that this difference is overstated. So what is the biblical view? In an effort to come to a better understanding, particularly of the Holy Spirit in the Old Testament, I am currently reading several new studies on this topic. This article (and others in the future) is a combination book review and investigation into the work and role of the Spirit of God. In this, and future posts, I will be looking at A Biblical Theology of the Holy Spirit, a book which consists of articles by various biblical scholars who are experts in their field of study and seeks to trace “the role and work of the Spirit across the entire biblical canon” (p. xiv). In this post I look at Walter C. Kaiser Jr.’s treatment of the Holy Spirit in the Pentateuch from chapter 1.

The Holy Spirit in the Pentateuch

The Hebrew word for Spirit is ruach. However, this word not only refers to God’s Spirit, it refers to the human spirit, and can also be translated “breath” or “wind.” Therefore, context is important in determining what the word ruach means. According to Kaiser the term ruach occurs 38 times in Genesis-Deuteronomy (with no occurrences in Leviticus), but only 6 passages are “key teaching passages” regarding the work of the Holy Spirit in the Pentateuch. These passages include Genesis 1:2; 2:7; 6:3; 41:38; Num. 11:4-30 especially v. 25; and Num. 24:2.

Genesis 1:2

Although some scholars and translations have opted for the translation that “a mighty wind” or “wind from God” is the correct interpretation of ruach ‘elohim, Kaiser defends the traditional interpretation, “Spirit of God.” Kasier’s reasons involve a positive and a negative. Positively, Kaiser says that ‘elohim is used as a name for God and “not as an intensifying adverb such as ‘mighty'” throughout the account (p. 4). Negatively, Kaiser denies that there is any dependence on the Babylonian creation story which speaks of 8 winds being present (an argument used by his former teacher and others to suggest “wind” is the correct translation). Because the Hebrew phrase tohu wa vohu is best translated “empty and vacant” (p. 3) with tohu meaning “desert” in many passages (e.g., Deut. 32:10), Kaiser makes the interesting suggestion that the Creation may foreshadow (my terminology) God bringing his people through the desert (pp. 4-5). One of the most intriguing suggestions is that the Spirit’s hovering at creation is comparable to the cloud of glory overshadowing the tabernacle (Exod. 40:35), the Spirit’s overshadowing Mary at conception, and God’s overshadowing presence on the Mount of Transfiguration (Matt. 17:5). Kaiser concludes, “Thus the same figure of speech was used for the overshadowing presence and care of the Holy Spirit, whether it was at the creation of the earth, the conception of the incarnate Christ, or the magnificent appearance on the Mount of Transfiguration” (p. 5). The problem with this conclusion is that the Greek of the LXX (Septuagint) uses the same word in Exodus 40:35 that is used on Mary’s conception and the overshadowing on the Mount of Transfiguration, but the Greek word in Genesis 1:2 of the LXX is different. I suppose one might argue it is a synonym, but this makes an interesting proposal less convincing in my eyes.

Genesis 2:7

Kaiser’s treatment of this verse faces the same problem just encountered above. Genesis 2:7 does not use the word ruach. Kaiser argues that the Hebrew word used here (neshmah) is a synonym of ruach. This may be true, but more evidence is needed to demonstrate this. One of Kaiser’s main points is, “Since God was also spirit, the breath breathed into Adam was more than mere physical breath; it was also spiritual breath” (p. 6). While I agree with this conclusion, I don’t see how it gives us any insight into the Holy Spirit in the Pentateuch.

Genesis 6:3

This is the famous passage on the sons of God and daughters of men and the growing mountain of sin that eventually led to the Flood. In the statement, “My Spirit shall not strive with man forever,” Kaiser sees the Spirit working to convict the world of sin, as elsewhere in Scripture.

Genesis 41:38

Pharaoh recognizes that Joseph possesses the Spirit of God.

This verse contains Pharaoh’s declaration that Joseph is a “man in whom is the Spirit of God.” This recognition is connected with the wisdom and administrative ability that Joseph demonstrates. Some argue that because this statement is found in the mouth of a pagan, it is not a reference to the Holy Spirit. However, Kaiser argues that Joseph has already told Pharaoh that the gift of dream interpretation comes from God. I lean toward agreement with Kaiser on this interpretation, but I would also argue that in the larger context of Genesis, the reader is certainly to understand a reference to the Spirit of God even if Pharaoh meant something different. Kaiser makes the observation that “the role of the Spirit of God is frequently seen in connection with the leadership roles of major figures of the Old Testament” (p. 8).

Numbers 11:4-30

This passage relates how the Spirit that was upon Moses was distributed among 70 of the elders of Israel. Evidence that the Spirit was received came through the men prophesying. Thus this passage connects prophesying with one of the manifestations of the Spirit. The story concludes by saying that Joshua was jealous for Moses when he saw two men continuing to prophesy, but Moses responded by saying, “Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Num. 11:29). Kaiser notes how this anticipates Joel’s prophecy in Joel 2:28-29. Further elaboration on this point would have been helpful. Is Moses saying that not all of God’s people have access to the Spirit?

Numbers 22:1-24:25

Although Balak wants Balaam to curse Israel, Balaam blesses Israel.

The last significant passage regarding the Holy Spirit in the Pentateuch, according to Kaiser, is found in the story of Balaam. Kaiser states, “Surprisingly the ruach ‘elohim was not limited to individual Israelites, but also rested on one who clearly was a Gentile and who lived outside Jewish territory” (p. 10). Even though King Balak of Moab had hired Balaam to curse Israel, Balaam was warned by God that he could not curse what God had already blessed. In spite of God’s warning in the famous passage about Balaam’s talking donkey, God allows Balaam to continue on his mission. Numbers 24:2-3 even speaks of the Spirit coming upon Balaam and records his words of prophecy. Kaiser notes that some believe Balaam sought to curse Israel through using sorcery, but he says this is uncertain. Regarding the Holy Spirit coming upon Balaam, Kaiser states, “Whether Balaam was a willing or unwilling recipient of the Holy Spirit’s work cannot be said at this distance from the event” (p. 10). I would add that the one thing that is certain is that Balaam does not have a good reputation in the rest of Scripture. Kaiser does say that this incident demonstrates “that God can bring his message occasionally through an unbelieving, or unwilling, speaker” (p. 11).

Evaluation of Kaiser’s essay on the Holy Spirit in the Pentateuch

Although I have great respect for Walter Kaiser Jr., and have benefitted from many of his writings, I must admit to being disappointed by his treatment of the Holy Spirit in the Pentateuch. At places, Kaiser suggests interpretations that aren’t firmly anchored in the text. For example, his connection of the “overshadowing” passages with Genesis 1:2, or his treatment of Genesis 2:7 that doesn’t even use the term ruach. Furthermore, as noted above, his interpretation of Genesis 2:7 doesn’t offer any insight in understanding the role or nature of the Holy Spirit in the Pentateuch. My other criticism is that throughout his essay it seemed like Kaiser was approaching his intepretation of the text with an eye on the New Testament. This certainly has its place, but I would first suggest that the focus should be on what the text means in its present context and what that may tell us about the Holy Spirit. My suspicion seems confirmed when Kaiser takes an apologetic tone in his conclusion. Without quoting the entire conclusion, here is a sample statement: “In this regard, it is an unnecessary attenuation of the life, ministry and significance of the Holy Spirit to limit his appearance and real work until NT times, for not only does that bifurcate the higher order of the Trinitarian Godhead but it also removes credit from the Holy Spirit for the works he did during those times covered by Moses in the Pentateuch…” (p. 11).

On the positive side, the Pentateuch teaches us that the Spirit of God was present at Creation, and may convict or bring judgment (Gen. 6:3). The Holy Spirit can be given to leaders and administrators (Joseph, and the 70 elders), and prophesying can accompany the giving of the Spirit. Finally, the Pentateuch teaches us that the Holy Spirit can also be given to Gentiles, even Gentiles of dubious character, if it accomplishes God’s purposes.

Archaeology, Biblical Sites

Seeing the City of David: Part II

March 11, 2015 randymccracken Leave a comment

Seeing the City of David

IrDavid1 — Seeing the City of David has become a more pleasant and informative experience over the years. Here is a view of the entrance.

The first time I travelled to Israel was in 2005 on a tour with my church from Calvary Chapel York. I had anticipated coming to Israel all my life. When I was younger I wanted to study at the Hebrew University. Unfortunately, those plans never materialized. In 2000 my home church in the states planned a trip and Gloria and I were going, but the Intifada cancelled our plans. Needless to say, by 2005 (our next opportunity to go) I was chomping at the bit, and tops on my list was seeing the City of David. Imagine my disappointment when I discovered that a tour of the City of David wasn’t even on our list of sites to see! Seeing the City of David would have to wait until my next visit in 2006. As evidenced by my first tour in 2005, the City of David has not always been considered a “must see” site. But things have changed dramatically in the past 10 years. Archaeological excavations have continued to uncover dramatic finds, such as what some believe to be David’s palace (known as the “Large Stone Strucuture”), and the Canaanite tower that protected Jerusalem’s main water supply–the Gihon Spring.

On my recent visit (2015), I was impressed how seeing the City of David is becoming a more enjoyable and tourist-friendly experience. I was fortunate enough to visit Israel in 2005, twice in 2006 and again in 2007, 2008, and 2009. However, my current visit in February-March of 2015 was my first time back in 6 years. As everyone who is interested in Israel and the Bible knows, new discoveries are constantly being made. But one of the things that impresses me is how Israel continues to develop many of its sites, like the City of David, and make it a more informative and pleasant experience. This post is about the changes I have noticed between my earlier visits to the City of David, and my recent visit in 2015, as well as things you can expect to see and experience at the City of David.

Seeing the City of David: The Large Stone Structure

Seeing the City of David in 2006, once could look down through some boards to see the excavation of the Large Stone Structure in progress. — When seeing the City of David in 2006, one could look down through some boards to see the excavation of the Large Stone Structure in progress.

When I first visited the City of David in March 2006, Eilat Mazar was only a year into excavating what she, and others, now believe to be David’s palace. Today as you enter the City of David, you descend a few stairs to a platform that houses a ticket office, gift shop, bathrooms, and a small store. Underneath the platform are the results of Mazar’s excavation which can be accessed by a stairway that takes you down to the “Large Stone Structure.” Obviously, none of this was there when I first visited the City of David in 2006. Above is a photo I took of the excavation that was then in progress.

capitol — A reproduction of the Proto-Aeolic capital discovered by Kenyon. Such capitals are known to have adorned palaces and governmental buildings of the 1st Temple Period.

Today, not only can you descend the stairs to see the Large Stone Structure (which was also possible in some of my earlier trips), but there is a display of a few other significant findings. One of the most significant is an ornate Proto-Aeolic capital (The one at the site is a reproduction. The original is in the Israel Museum.). This capital was not found by Mazar, but by Kathleen Kenyon years earlier. However, it was one of the pieces of evidence that led Mazar to believe there was an Israelite palace in the area she ended up excavating. The result, of course, was the uncovering of the Large Stone Structure. Archaeologists are still debating whether this building dates to 1200 B.C. and, thus, to the Jebusite occupation, or to 1000 B.C. to the time of David. Either way it is clearly an old building and an important one.

Clay bullae discovered in the Large Stone Structure with names of individuals mentioned in the Book of Jeremiah.

Further confirmation of the significance of this building occurred with the discovery of two bullae that are from ministers in the court of King Zedekiah (the last King of Judah). Horovitz (City of David: The Story of Ancient Jerusalem) gives the following details: “The ‘Large Stone Structure’ remained standing until the Babylonian destruction of the First Temple in 586 B.C.E., as proven by pottery from the sixth century B.C.E. discovered at the site. A surprising find amidst the structure’s large stones delineated the time-frame in which the structure was destroyed. This was a bulla, a clay seal impression used for sealing scrolled documents written on parchment or papyrus, belonging to a high-ranking minister of the last king of Judah, Zedekiah. The minister’s name was Jehucal the son of Shelemiah…” (p. 117). Jehucal is mentioned in Jeremiah 37:3. Another bulla was subsequently discovered with the name Gedaliahu the son of Pashhur, another individual in the court of Zedekiah who is also mentioned in the book of Jeremiah (Jer. 38:1).

Seeing the City of David: The Canaanite Tower

Artist's conception of the Spring Tower. — Seeing the City of David in ancient times would ahve involved seeing this protective structure around the Gihon Spring. This is an artist’s conception of the Spring Tower.

The newest, and most dramatically altered, area in the City of David since my last visit, is the presentation of the ancient Canaanite walls and tower that protected the Gihon Spring. Archaeologists Ronny Reich and Eli Shukron have been excavating this area (near the bottom of the eastern hill where the Gihon Spring bubbles to the surface) since 1995. Over the years, as I observed this excavation I was excited about what would be learned. The Gihon was the main water source of ancient Jerusalem, but it is situated in a difficult place for an ancient city. For the protection of the city, the walls had to be built higher up the slope, but this meant the Gihon was exposed. This is fine during peaceful times, but during times of siege, this was a great problem. Along with tunnels carved out of the rock, the Canaanites built a large tower that came out from the city walls and enclosed the Gihon. This tower is usually called the “Spring Tower,” or “Pool Tower.” The drawing in the upper right is one artist’s conception of what the Spring Tower may have looked like.

The Spring Tower area. My visit in 2006.

What impressed me the most on my recent visit was how the vicinity around the Spring Tower has been transformed into a tourist friendly, and more informative area, than in my past visits. There are now two movies that run offering explanations of the area in Canaanite times and later, as well as offering visuals of what the Tower would have looked like.

ir david foundation — This photo from the Ir David Foundation shows a stairway in the back, as well as a walkway that takes you around the ruins of the ancient Canaanite walls.

For more information on the Spring Tower, or Pool Tower as it is also known. Click on the following link: https://lukechandler.wordpress.com/2014/04/02/15-year-excavation-completed-at-jerusalem-gihon-spring-video/ Also, see the video link at the bottom of this article.

Seeing the City of David: Other Attractions

This tunnel was the ancient drainage system that led from the Temple Mount down to the Pool of Siloam. Many Jews tried escaping through this tunnel when the Romans destroyed Jerusalem in 70 AD. That’s my wife Gloria bravely leading the way!

Of course a must on anyone’s list when seeing the City of David is Hezekiah’s tunnel. Hezekiah’s tunnel is the next stop after the Canaanite Tower. Exiting the tunnel brings one out at the steps of the ancient Pool of Siloam (John 9:7). One of the other new attractions that was not available on my last trip in 2009 is the tunnel that can be followed underneath the City of David, leading one all the way up to the base of the Temple Mount. There are actually two tunnels. The entrance to both is just outside Hezekiah’s tunnel. One tunnel shows the ancient street that existed in the time of Jesus that led from the Siloam Pool all the way to the Temple Mount. However, only a small portion of this street has been excavated. If you want to go all the way to the Temple Mount, you must enter the second tunnel which is actually a drainage system that goes underneath the ancient street. Our guide jokingly referred to it as the “sewer tour,” which is, in fact, what its purpose was in the 1st century.

These tombs are believed to be the tombs of the Judean Kings, with the one on the left being identified by some as the possible tomb of David.

Besides exiting through Hezekiah’s tunnel, one can also opt to take the “dry” tunnel (which is an ancient Canaanite tunnel–I know, yet another tunnel!). The exit from the Canaanite tunnel actually brings you out in the middle of the ancient city near some of the ancient walls on the eastern slope of Jerusalem. A little further down the slope you can see the remains of what is believed to be the tombs of the Judean kings. One is even speculated to be King David’s tomb.

If you’ve never been to the City of David, hopefully this brief post will whet your appetite for seeing its many interesting discoveries. If you’ve been to the City of David, but it has been a few years, I think you’ll be as pleasantly surprised as I was about the continuing progress being made regarding both new discoveries and the tourist-friendly environment.

(For those who would like more information on the City of David, I have included a few links below that I have found helpful.)

Here is a brief video introducing the City of David: https://www.youtube.com/watch?v=KShWyvHYyvM

To watch a short video on the excavation of the ancient Canaanite Fortress: https://www.youtube.com/watch?v=iDRDjOxFSuc

Link to the City of David: http://www.cityofdavid.org.il/en/tours/city-david/city-david-tours-biblical-jerusalem