Holy Spirit Research Paper
Abstract
The Bible is full of many types and pictures representing other concepts. These may purposely be put in place inspired by the Holy Spirit or they may be what some theologian or biblical student has dreamed up. Although the Holy Spirit is part of the Godhead the saints of the Old Testament era did not think of Him as a separate divine being but rather as a powerful force of God. This force was believed to be proof of the presence of God. The development of the doctrine and role of the Holy Spirit took many centuries. There was little attention given to the doctrine of the Holy Spirit prior to the Nicene Creed. There were other more urgent matters that needed to be addressed and dealt with, such as Christology conflicts. Saint Anselm finally brought the subject to light during the age of scholasticism. Even though the Holy Spirit was not introduced to us as such until Jesus began to reveal that mystery, we as Christians, accept by faith the doctrine of the Trinity. We know that as God, He is eternal and as such has always existed. Just as there are types and pictures of Jesus Christ in the Bible and the Jewish culture, one can also find types of the Holy Spirit. If one digs under the words …show more content…
on pages of Scripture and transcends culture barriers he or she may be able to gain a few insights into the aspects of the nature of this divine person. As one gains a deeper understanding of the Jewish Culture, she can also begin to understand more of this mystery of the Spirit found therein.
Types and Pictures of The Holy Spirit found in the Bible and Jewish Culture I. Introduction II. Representations of the Holy Spirit A. The Dove B. Anointing Oil C. Wind and Breath D. Water and Baptism E. Voices F. The Menorah G. Fire III. The Holy Spirit Depicted in other Analogies A. The Feast of Tabernacles B. The Prayer Shawl IV. Conclusion
There are many mysteries contained in the Old Testament Scriptures which were kept hidden for many centuries. One of these is they mystery of the Holy Spirit. God did not see fit to disclose very many aspects of the Holy Spirit during the Old Testament. The Old Testament does not depict the Spirit as a divine being but rather as a powerful force of God. We were finally introduced to the Holy Spirit as a person by Jesus Christ as recorded in Chapter 14 of the John’s Gospel. Michael Green said, “...It takes God to reveal God.”1 It takes the Holy Spirit to reveal God to us but as the Holy Spirit is God, it also took, God, the Son to reveal God, the Spirit to us. The Jews pride themselves on being monotheists. Therefore, their view of the Holy Spirit is that it is a force which was created by God and reveals the divine presence or manifestation of God. As Christians, we believe the Holy Spirit is the third person of the Trinity and as such he was not created but has always existed. Even though our beliefs concerning the Holy Spirit differ from those of the Jews we can still find many symbols and types of the Holy Spirit when examining the Jewish culture and traditions. These along with the pictures in the Bible give us valuable insights to understanding the true nature of this Shekhinah Spirit. Dove The foremost symbol that comes to mind when speaking about the Holy Spirit is the dove. This is the shape which was given to the Holy Spirit as it descended upon Jesus at His baptism. Doves represent purity, restoration, and peace which are characteristics and functions of the Spirit. The story of Noah involves a dove bringing back an olive branch. When the dove did not return on the third flight, it was a sign that God’s judgment against the world was over and that peace had come to the earth.2 Since an olive branch is known throughout the world as a symbol of peace we can surmise that the Holy Spirit brings us peace through our various crises in life. This shows that while God had to destroy the earth, He now brings renewal and peace towards mankind.3 The olive is the source of oil which will also be one of our discussion points. The Spirit of God is associated with the dove in ancient Babylonian Talmud (Hagigah 15a). It is quoted, “I was considering the space between the upper waters and the lower waters, and there is only between them a mere three fingers’ breadth … And the Spirit of God was brooding on the face of the waters like a dove which broods over the young but does not touch them.” 4 One possible association of the dove with the Holy Spirit is that there is an ancient rabbinic notation of the “wings of the Shekhinah”. In the context of the creation, the Holy Spirit was “brooding” over the water, just as a dove broods over its nest. And then at Jesus’ baptism we find that the Holy Spirit in the form of a dove descended on Jesus. One possibility for the divine use of this figure may be the suggestion of the Shekhinah’s presence in re-creation. This may be because Jesus is the second Adam and represents all of humanity. Therefore, it is through Him we are re-created to be sons of God. (Col 1:15). This could be why Luke’s gospel traces Jesus’ lineage all the way back to Adam.5 The meaning of Jonah, (Yonah in Hebrew) is dove (yownah in Hebrew). This word indicates warmth and intimacy. These words are closely related to the Hebrew root word yayin which is used for “wine” or “intoxication.” Therefore, when we liken the Holy Spirit to a dove, we also carry over the characteristics of the warmth and intimacy. The experience of being filled with the Holy Spirit can be compared to that of being intoxicated just as the believers at Pentecost were accused of being filled with wine. Paul wrote to the Ephesians and told them not to be drunk with wine but to be filled with the Spirit.6
Anointing Oil The first use of anoint in the Old Testament was when Aaron and his sons were anointed with oil.
To the ancient Israelites, this act of anointing someone was a public ritual done in order to consecrate or set that person aside for a special duty. The word for anoint in the Old Testament is “mashach” which means “to smear over with oil.” Not only were people anointed but also sacred items were anointed. The rabbinical thought is that this anointing is a sign of God’s blessing on what has been given back to Him. The custom in ancient Israel was to pour the oil over a person which would be enough to cover his entire head and run down over the beard and clothes. Many times after this was completed the Holy Spirit would come upon that
person.7 The Talmud says that if a priest was anointed, the oil was poured in the shape of an “X” over his head. This is the same letter which corresponds to the letter “chi” in Greek which is the beginning letters of Christ.8 There is an ancient rabbinical tradition that the Tree of Life in the Garden of Eden was actually an olive tree. Olive tree in Hebrew is “es shemen” and it literally means “tree of oil.” The root word of shemen means “to shine.” Another similar word is shemesh, which means “to be brilliant”, or sometimes translated “sun.” in the Bible. When the olive oil is rubbed on the body it naturally shines. In the Apocrypha there is the idea of Adam being anointed when he was sick with the ‘ointment of the tree of life.’ Also, the ointment used for Aaron was called the ‘heavenly ointment of the tree of life.”9 We as Christians are anointed with the Holy Spirit and are commanded to “Let your light shine before men, that they may see your good works, and glorify the Father who is in heaven” (Matt. 5:16). The rabbis have traditionally called the Mount of Olives, the “Mount of the Anointing” due to the abundance of olive trees. One of these is the massive amounts of olives which are produced by each tree. The olives were used for eating as well as for golden oil which was used for cooking, lighting, medicinal purposes, and anointing. During the time Old Testament times, there were typically four pressings from each batch of olives. Each of the pressings had different functions. The first, or most pure pressing, was used for the temple’s menorah or for anointing.10 We will discuss the menorah in a later section of this paper. Wind and Breath The Hebrew word ruach can mean either breath, wind, or spirit. It is the Spirit of God which imparts his life-giving breath to mankind. This breath or wind is not seen nor can one control it. Jesus had to remind Nicodemus in John 3:8, “The wind blows where it will, and you hear its sound but you do not know where it comes from or where it is going. So it is with everyone who is born of the Spirit.”11 The word, then, has to do with the moving air and therefore, it is associated with breath and respiration. Breathing is proof of the presence of life and this in turn gives an indication of a living spirit that is not seen.12 A Hebraic tradition tells of the time that the Shekhinah glory would descend over the tabernacle. There would be two distinct sounds heard by the people. The first sound was the sound of a man breathing heavily and the second sound of the thick heavy curtains moving in and out just like a human’s lungs. The Jews called this the “breath of the holies.” It also came to be known as the “spirit of the holies.”13 The rabbinic literature the term “Shekhinah” was the term which was used the most to refer to God’s presence. This word is a derivative of the word shakhan which means “to dwell”. This verb is used in the Old Testament when it refers to God dwelling in the people of Israel. It is also used when to describe God’s presence in the Temple. It describes not only God’s divine presence and nearness, but goes as far as describing God as being intimate with His people.14 This is a clear indication that it was a living spiritual being who came upon the prophets of old and occupied the tabernacle. In Paul’s first letter to the Corinthian believers, he reminded them that their bodies are now the temple of the Holy Spirit. When someone comes to the realization that the Spirit of the living God actually dwells within the believer it should make him or her understand the magnitude of the authority and responsibility that they have toward God and fellow humanity.
Water and Baptism One of the customs in the ancient Near East was that a bride would have to participate in a ceremonial bath before marriage. We also have to be baptized by the Holy Spirit in order to become part of the bride of Christ.15 To be baptized with the Holy Spirit is a permanent affair. This can be related to the ritual of circumcision. Just as Abraham was circumcised and it was a physical sign of God’s everlasting covenant with him so also is baptism by the Holy Spirit into Christ a sign to the believer of their right standing with God.16 There were specific laws and regulations for the Old Testament priests to follow. These also included ritualistic cleansings. There was a brass laver set at the entrance to the tabernacle which was used by the priests to wash their hands and feet prior to performing their duties. Numbers 19:20-21 speaks of a “water of separation” which the priests had to be sprinkled with in order to take away any uncleanness. The Israelites had different levels of sanctification. It was only the Jewish people who were allowed to go into the outer court. Then only the Levites were allowed to minister in the inner court and from that point there was only one person, the high priest, who was allowed to go into the holy of holies.17 In the New Testament we learn of the work of the Holy Spirit in the life of the Christians. The Holy Spirit is essential in initiating people into the Christian life. There are also steps which Christians go through. There is the conversion, the regeneration and also the sanctification process.18 Voices A correlation can be made between Pentecost and the giving of the law on Sinai. There were voices heard. The Jewish Midrash makes reference to voices being heard by the people in the giving of the Ten Commandments. Also, Jewish tradition indicates that a single sound went forth as they were given. To reconcile these two concepts together one could come to the conclusion that as the “voice” went forth to give the commandments, the people heard it in their own languages and dialects. There was a similar occurrence at Pentecost when a loud noise came from heaven and everyone could hear it. Then everyone started speaking and all of the people heard the message in their own languages. This experience has also been compared to the Tower of Babel except in reverse. At the Tower of Babel people were separated because their languages got mixed up and people heard different messages – or did not get the message. On the other hand, at Pentecost people were brought together because they heard the same message even though they spoke different languages.19 The Menorah The menorah is sacred to all Jews and it holds several mysteries. In Exodus 37:17-18, the menorah is described. It is to be crafted out of a sheet of pure gold. There is a center branch and then three branches on each side. Names have been given to each branch with the center branch being called ner Elohim, or the lamp of God and the shamash, meaning the “servant’s lamp.” Another name given to this branch is the western lamp because it was located to the west of the three eastern branches. The historian, Josephus, called this branch the sun and the other branches took on names of planets and the moon. These branches also had the names of the seven appointed Jewish feasts which were yearly celebrations attached to them. The middle branch was assigned the Feast of Pentecost. On top of the branches there were little bowls which held the olive oil. These were fashioned in the shape of almonds or oddly enough, very similar to the shape of a tongue making the lights that shone resembling flaming tongues. The menorah was the only light in the holy place.20 For the Jews Pentecost is the day they celebrate the time of the giving of the Torah from God on Mount Sinai. It is the giving of the law not the receiving which makes this festival noteworthy. Likewise at Pentecost the Holy Spirit was given to the believers. The Spirit is God’s gift to us as we remain in this world to serve Him and to spread the light of the gospel to the all the nations. In Exodus 25, God commands that six (or seven if one includes the mercy seat) items be made for the tabernacle. He gives the exact specifications of each of these items which include the brass altar, brass laver, menorah, table of showbread, golden altar, and the Ark of the Covenant. As he references each piece of furniture to be constructed they are referred to with a neutral pronoun. However, when He comes to the golden candlestick, or menorah, the pronoun suddenly changes from it to him (Exodus 25:31). Even though each of the pieces of furniture represented Christ in some fashion, one might wonder why this sudden change of pronouns. It is quite possible that the reason for this inference that the menorah is a living being is because it is the Holy Spirit who reveals Christ to us as the Son of God.21 Fire There are numerous references in the Bible were the Holy Spirit is connected to fire. Starting with Cain and Abel, how did they know that God had accepted Abel’s sacrifice and not Cain’s? One observation could be because God sent fire to consume Abel’s sacrifice but did not consume Cain’s. Then Moses observed the burning bush in the wilderness. Since it was puzzling that the bush did not burn up, Moses went closer and had his encounter with God on that holy ground. The Hebrew word for bush is seneh. This word sounds very similar to Sinai, God’s sacred mountain. Moses had been chosen and consecrated by God to do a special work for Him—to lead His people out of Egypt.22 In Leviticus God provided the fire for the altar and laid out specific rules of how it was to be used. It was never to go out. Coals from this same fire were to be used for the altar of incense. When two priests, Nadab and Abihu, disregarded the sacredness of this fire and offered their own fire, it was not accepted by God. God was so enraged that he slew them. The coals had to come from the bloody altar where sacrifices had been made. Likewise, the Holy Spirit was sent to us by Jesus who shed His blood for us on the cross.23 John the Baptist told those that listened to him that One was to come who would baptize with the Holy Spirit and with fire. (Luke 3:16) And He accomplished this at Pentecost where there appeared to be tongues of fire that sat on each one in the room. (Acts 2:3) In Isaiah the cleansing power of the Holy Spirit was symbolized by fire. (Isaiah 6:6-7) The prophet Jeremiah spoke of a burning fire in his bones. The Holy Spirit is portrayed by fire. Any work that He does has to point to Christ and His sacrifice for us. If any work attributed to the Holy Spirit that is not pointing to Christ is a false fire. During the tribulation period the Holy Spirit will take an active role as many of the judgments are made by fire. One example is found in Revelation 8:1-6 where one of the angels will take a golden censor filled with this holy fire and cast it down to earth. Fire is used to symbolize the Holy Spirit because it has some of the same characteristics. These include, giving off light and warmth. Fire also burns out the dross to make something that is useful. The Holy Spirit convicts and sanctifies us for His special use. The Feast of Tabernacles One of Israel’s feasts which they were commanded to celebrate was the Feast of Tabernacles or Feast of Booths. This feast celebrated the forty years of wandering in the wilderness. It also occurs at the end of the harvest season which is also the beginning of the rainy season and planting season. On the last day of the feast the priest poured out a water offering to God. The high priest would collect water from the pool of Siloam just outside of the city walls and passing through the water gate as he descended. He filled a sacred vessel with this “living water” and returned back through the Eastern Gate. A multitude of priests would accompany him and each had willow branches which were cut twenty-five feet in length. They would then stand thirty feet apart, move their feet and swish their branches in unison. The sound produced was undeniably the sound of a rushing wind. As the high priest poured out the water on the four corners of the alter he would pray for physical rain for the crops and for the Spirit of God to bless the people. Other parts of this ceremony point to Jesus Christ and his sacrifice on the cross. 24 John’s Gospel records an episode when Jesus attended this feast. (John 7:37-39) This was the last day of the feast and Jesus stood in the temple near the brass altar right where the high pries happened to be pouring out the libation offering which also included a wine and oil offering. Suddenly, He cried out in a loud voice, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. But saying this Jesus connects this offering with the coming of the Holy Spirit that He would send once He ascended to the Father.25
Prayer Shawl Jewish men normally would wear a prayer shawl. This would not be worn just during meetings or at prayer, but would be worn all the time. The Hebrew words used for this covering are talith or sometimes, talit, or talis. This is actually a compound word; tal which means “tent” and ith which means “little.” Literally, then, the word means “little tent”. The Old Testament describes the dimensions of the tabernacle. There is no way that approximately six million Jews could fit into that tent of meting. So each man owned his private “tent” or sanctuary where he would be able to meet privately with God. As the meeting was called to order by the ram’s horn, each man would be able to pull his covering over his head and form a private tent where he could sing and pray directly to God without being distracted.26 Just as the Shekhinah glory formed a covering for the tabernacle, each Jewish man had access to a special covering representing the physical and spiritual presence of God. Numbers chapter 15 explains how these were to be made. They had to include fringes or tassels on the corners of the shawl which were reminders to the people of the laws of God, His authority, and His watch care over them. When someone holds the shawl on his shoulders and stretches out his arms it is a picture of a bird with its wings stretched out like a mother hen covering her brood of chicks. The story of Ruth and Boaz pictures one of the traditional uses of the talith. One of the customs in Israel is to spread the shawl over the bride and groom. Ruth went to Boaz’ threshing floor and slept by his feet. She asked Boaz to cover her with the corner of his shawl. By using this custom she was not only asking Boaz to marry her and take care of her but she was also saying that she was willing to come under the authority of the God of Israel and His laws.27 Some other examples of the talith in the Old Testament are when David cut off a corner of Saul’s shawl. Afterwards he felt remorse because he felt it was not within his rights to take away the authority which God had vested in Saul. Another evidence of the shawl and it symbolically representing God’s authority and protection is the prophet Elijah. The mantle was thrown down to Elisha when Elijah was taken up in the whirlwind to heaven. This was the symbol of God’s anointing power, special calling, and sanctification which are all attributes of the Holy Spirit. Many believe this was actually Elijah’s prayer shawl which symbolized God’s consecrating power to be used in His service. There is a legend that Elijah’s mantle was later placed near the altar in the Temple. When John the Baptizer’s father performed his service in the temple he took it and gave it to his son when he started his ministry.28 The forerunner of the Messiah would operate in the spirit and power of Elijah according to the passage found in Luke 1:17. Being a perfect Jew, Jesus wore the talith. The bleeding woman just wanted to touch the hem of Jesus’ garment. She may have been a devout Jew and knew the passage of Malachi 4:2. The Messiah would come with healing in his wings. The Hebrew word that we find here is kanaph. This can mean either “wings” or “corner.” She must have realized that Jesus was the Messiah and had faith to believe that He could heal her.29 Jesus had been anointed with the Holy Spirit at the beginning of His ministry.
Conclusion
These are some of the symbols and types of the Holy Spirit. I am sure there are many more that can be found either put in the Scriptures by design or made up by theologians. The point is that by having reference points to relate to the Holy Spirit it will enable us to have a deeper understanding of His holy nature and work in our lives. The Holy Spirit is the God of creation, life, and breath. He is our peace, comfort, and guide. He anoints us and sanctifies us for His use. He is the consuming fire. He is our God and He is stretching out his wings to cover us with His protection, guidance, and authority. He is the living, divine who indwells the believer. He desires to be the God of the Jewish people too. Hear O Israel, the Lord our God is One. (Deut. 6:4)
Bibliography
Erickson, Millard J. Introducing Christian Doctrine. 2nd ed. Edited by L. Arnold Hustad. Grand Rapids, Mich.: Baker Academic, 2001.
Fletcher, Elizabeth. All About the Bible, “The Burning Bush,” Web site accessed 30 November 2013 from: http://www.allaboutthebible.net/people/moses-burning-bush/ Gray, Doug. Christian Symbology. Collierville: Instant Publisher.com, 2007
Green, Michael. I Believe in the Holy Spirit. Rev. ed. Grand Rapids, Mich.: Eerdmans Pub Co, 2004.
Hyles, Jack. Meet the Holy Spirit, Chapter 30, Web site accessed 30 November 2013 from: http://www.jesus-is- savior.com/Books,%20Tracts%20&%20Preaching/ Printed%20Books/Dr%20Jack%20Hyles/Meet%20The%20Holy%20Spirit/holyspirit_ and_fire.htm Hildebrandt, Wilf. An Old Testament Theology of the Spirit of God. Peabody, Mass.: Hendrickson, 1995.
Lodahl, Michael E. Shekhinah/spirit: Divine Presence in Jewish and Christian Religion. New York: Paulist Press, 1992.
Lyman, “Jewish Prayer Shawls”, 2008, accessed 30 November 2013 from: http://www.sermonfollowup.org/Sermon_Follow_Up/Jewish_Prayer_Shawls.html.
McGee, J. Vernon Thru the Bible with J. Vernon Mcgee. Vol. 1, Genesis-Deuteronomy. Nashville: Thomas Nelson, 1983.
Robinson, George Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals. New York, NY: Atria Books, 2001. Stone, Perry. The Code of the Holy Spirit. Lake Mary: Charisma House, 2013.
Publishers, Tyndale House. Life Application Study Bible: New Living Translation. Wheaton, IL: Tyndale House Publishers, 1996.
Van Beeck, Paulus. “Prayer Shawl,” Web site accessed 29 November, 2013 from: http://www.godsoutreachministryint.org/PrayerShawl.htm.
These were not used:
Robinson, George Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals. New York, NY: Atria Books, 2001.
Timoner, Rachel. Breath of Life: God as Spirit in Judaism. Brewster, Mass.: Paraclete Press, 2011.
Footnote: David W. Bercot, ed., A Dictionary of Early Christian Beliefs: a Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Peabody, Mass.: Hendrickson Publishers, 1998), pageNr.
Millard J. Erickson, Introducing Christian Doctrine, 2nd ed., ed. L. Arnold Hustad (Grand Rapids, Mich.: Baker Academic, 2001), pageNr.
Doug Gray, Christian Symbology (Collierville: Instant Publisher.com, 2007), pageNr.
Michael Green, I Believe in the Holy Spirit, rev. ed. (Grand Rapids, Mich.: Eerdmans Pub Co, 2004), pageNr.
James M. Hamilton and Jr, God 's Indwelling Presence: the Holy Spirit in the Old & New Testaments, ed. E. Ray Clendenen (Nashville, Tenn.: B&H Academic, 2006), pageNr.
Matthew Henry, Commentary On the Holy Bible 3vol (Grand Rapids, Mich.: Royal Publishing Co, 1979), pageNr.
Wilf Hildebrandt, An Old Testament Theology of the Spirit of God (Peabody, Mass.: Hendrickson Pub, 1995), pageNr.
Michael E. Lodahl, Shekhinah/spirit: Divine Presence in Jewish and Christian Religion (New York: Paulist Press, 1992), pageNr.
J. Vernon McGee, Thru the Bible with J. Vernon McGee, vol. 1, Genesis-Deuteronomy (Nashville: Thomas Nelson, 1983), pageNr.
George Robinson, Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals (New York, NY: Atria Books, 2001), pageNr.
Perry Stone, The Code of the Holy Spirit (Lake Mary: Charisma House, 2013), pageNr.
Rachel Timoner, Breath of Life: God as Spirit in Judaism (Brewster, Mass.: Paraclete Press, 2011), pageNr.
Tyndale House Publishers, Life Application Study Bible: New Living Translation. (Wheaton, IL: Tyndale House Publishers, 1996), pageNr.
Paulus van Beek, “Prayer Shawl” accessed 29 November 2013 from: http://www.godsoutreachministryint.org/PrayerShawl.htm Dave Lyman, “Jewish Prayer Shawls”, 2008, accessed 30 November 2013 from: http://www.sermonfollowup.org/Sermon_Follow_Up/Jewish_Prayer_Shawls.html
Jack Hyles, “Meet the Holy Spirit” Chapter 30, accessed 30 November 2013 from: http://www.jesus-is-savior.com/Books,%20Tracts%20&%20Preaching/Printed%20Books/Dr%20Jack%20Hyles/Meet%20The%20Holy%20Spirit/holyspirit_and_fire.htm
Elizabeth Fletcher, “The Burning Bush,” All About the Bible web site, accessed 30 November 2013 from: http://www.allaboutthebible.net/people/moses-burning-bush/
The Bible is full of many types and pictures representing other concepts. These may purposely be put in place inspired by the Holy Spirit or they may be what some theologian or biblical student has dreamed up. Although the Holy Spirit is part of the Godhead the saints of the Old Testament era did not think of Him as a separate divine being but rather as a powerful force of God. This force was believed to be proof of the presence of God. The development of the doctrine and role of the Holy Spirit took many centuries. There was little attention given to the doctrine of the Holy Spirit prior to the Nicene Creed. There were other more urgent matters that needed to be addressed and dealt with, such as Christology conflicts. Saint Anselm finally brought the subject to light during the age of scholasticism. Even though the Holy Spirit was not introduced to us as such until Jesus began to reveal that mystery, we as Christians, accept by faith the doctrine of the Trinity. We know that as God, He is eternal and as such has always existed. Just as there are types and pictures of Jesus Christ in the Bible and the Jewish culture, one can also find types of the Holy Spirit. If one digs under the words …show more content…
on pages of Scripture and transcends culture barriers he or she may be able to gain a few insights into the aspects of the nature of this divine person. As one gains a deeper understanding of the Jewish Culture, she can also begin to understand more of this mystery of the Spirit found therein.
Types and Pictures of The Holy Spirit found in the Bible and Jewish Culture I. Introduction II. Representations of the Holy Spirit A. The Dove B. Anointing Oil C. Wind and Breath D. Water and Baptism E. Voices F. The Menorah G. Fire III. The Holy Spirit Depicted in other Analogies A. The Feast of Tabernacles B. The Prayer Shawl IV. Conclusion
There are many mysteries contained in the Old Testament Scriptures which were kept hidden for many centuries. One of these is they mystery of the Holy Spirit. God did not see fit to disclose very many aspects of the Holy Spirit during the Old Testament. The Old Testament does not depict the Spirit as a divine being but rather as a powerful force of God. We were finally introduced to the Holy Spirit as a person by Jesus Christ as recorded in Chapter 14 of the John’s Gospel. Michael Green said, “...It takes God to reveal God.”1 It takes the Holy Spirit to reveal God to us but as the Holy Spirit is God, it also took, God, the Son to reveal God, the Spirit to us. The Jews pride themselves on being monotheists. Therefore, their view of the Holy Spirit is that it is a force which was created by God and reveals the divine presence or manifestation of God. As Christians, we believe the Holy Spirit is the third person of the Trinity and as such he was not created but has always existed. Even though our beliefs concerning the Holy Spirit differ from those of the Jews we can still find many symbols and types of the Holy Spirit when examining the Jewish culture and traditions. These along with the pictures in the Bible give us valuable insights to understanding the true nature of this Shekhinah Spirit. Dove The foremost symbol that comes to mind when speaking about the Holy Spirit is the dove. This is the shape which was given to the Holy Spirit as it descended upon Jesus at His baptism. Doves represent purity, restoration, and peace which are characteristics and functions of the Spirit. The story of Noah involves a dove bringing back an olive branch. When the dove did not return on the third flight, it was a sign that God’s judgment against the world was over and that peace had come to the earth.2 Since an olive branch is known throughout the world as a symbol of peace we can surmise that the Holy Spirit brings us peace through our various crises in life. This shows that while God had to destroy the earth, He now brings renewal and peace towards mankind.3 The olive is the source of oil which will also be one of our discussion points. The Spirit of God is associated with the dove in ancient Babylonian Talmud (Hagigah 15a). It is quoted, “I was considering the space between the upper waters and the lower waters, and there is only between them a mere three fingers’ breadth … And the Spirit of God was brooding on the face of the waters like a dove which broods over the young but does not touch them.” 4 One possible association of the dove with the Holy Spirit is that there is an ancient rabbinic notation of the “wings of the Shekhinah”. In the context of the creation, the Holy Spirit was “brooding” over the water, just as a dove broods over its nest. And then at Jesus’ baptism we find that the Holy Spirit in the form of a dove descended on Jesus. One possibility for the divine use of this figure may be the suggestion of the Shekhinah’s presence in re-creation. This may be because Jesus is the second Adam and represents all of humanity. Therefore, it is through Him we are re-created to be sons of God. (Col 1:15). This could be why Luke’s gospel traces Jesus’ lineage all the way back to Adam.5 The meaning of Jonah, (Yonah in Hebrew) is dove (yownah in Hebrew). This word indicates warmth and intimacy. These words are closely related to the Hebrew root word yayin which is used for “wine” or “intoxication.” Therefore, when we liken the Holy Spirit to a dove, we also carry over the characteristics of the warmth and intimacy. The experience of being filled with the Holy Spirit can be compared to that of being intoxicated just as the believers at Pentecost were accused of being filled with wine. Paul wrote to the Ephesians and told them not to be drunk with wine but to be filled with the Spirit.6
Anointing Oil The first use of anoint in the Old Testament was when Aaron and his sons were anointed with oil.
To the ancient Israelites, this act of anointing someone was a public ritual done in order to consecrate or set that person aside for a special duty. The word for anoint in the Old Testament is “mashach” which means “to smear over with oil.” Not only were people anointed but also sacred items were anointed. The rabbinical thought is that this anointing is a sign of God’s blessing on what has been given back to Him. The custom in ancient Israel was to pour the oil over a person which would be enough to cover his entire head and run down over the beard and clothes. Many times after this was completed the Holy Spirit would come upon that
person.7 The Talmud says that if a priest was anointed, the oil was poured in the shape of an “X” over his head. This is the same letter which corresponds to the letter “chi” in Greek which is the beginning letters of Christ.8 There is an ancient rabbinical tradition that the Tree of Life in the Garden of Eden was actually an olive tree. Olive tree in Hebrew is “es shemen” and it literally means “tree of oil.” The root word of shemen means “to shine.” Another similar word is shemesh, which means “to be brilliant”, or sometimes translated “sun.” in the Bible. When the olive oil is rubbed on the body it naturally shines. In the Apocrypha there is the idea of Adam being anointed when he was sick with the ‘ointment of the tree of life.’ Also, the ointment used for Aaron was called the ‘heavenly ointment of the tree of life.”9 We as Christians are anointed with the Holy Spirit and are commanded to “Let your light shine before men, that they may see your good works, and glorify the Father who is in heaven” (Matt. 5:16). The rabbis have traditionally called the Mount of Olives, the “Mount of the Anointing” due to the abundance of olive trees. One of these is the massive amounts of olives which are produced by each tree. The olives were used for eating as well as for golden oil which was used for cooking, lighting, medicinal purposes, and anointing. During the time Old Testament times, there were typically four pressings from each batch of olives. Each of the pressings had different functions. The first, or most pure pressing, was used for the temple’s menorah or for anointing.10 We will discuss the menorah in a later section of this paper. Wind and Breath The Hebrew word ruach can mean either breath, wind, or spirit. It is the Spirit of God which imparts his life-giving breath to mankind. This breath or wind is not seen nor can one control it. Jesus had to remind Nicodemus in John 3:8, “The wind blows where it will, and you hear its sound but you do not know where it comes from or where it is going. So it is with everyone who is born of the Spirit.”11 The word, then, has to do with the moving air and therefore, it is associated with breath and respiration. Breathing is proof of the presence of life and this in turn gives an indication of a living spirit that is not seen.12 A Hebraic tradition tells of the time that the Shekhinah glory would descend over the tabernacle. There would be two distinct sounds heard by the people. The first sound was the sound of a man breathing heavily and the second sound of the thick heavy curtains moving in and out just like a human’s lungs. The Jews called this the “breath of the holies.” It also came to be known as the “spirit of the holies.”13 The rabbinic literature the term “Shekhinah” was the term which was used the most to refer to God’s presence. This word is a derivative of the word shakhan which means “to dwell”. This verb is used in the Old Testament when it refers to God dwelling in the people of Israel. It is also used when to describe God’s presence in the Temple. It describes not only God’s divine presence and nearness, but goes as far as describing God as being intimate with His people.14 This is a clear indication that it was a living spiritual being who came upon the prophets of old and occupied the tabernacle. In Paul’s first letter to the Corinthian believers, he reminded them that their bodies are now the temple of the Holy Spirit. When someone comes to the realization that the Spirit of the living God actually dwells within the believer it should make him or her understand the magnitude of the authority and responsibility that they have toward God and fellow humanity.
Water and Baptism One of the customs in the ancient Near East was that a bride would have to participate in a ceremonial bath before marriage. We also have to be baptized by the Holy Spirit in order to become part of the bride of Christ.15 To be baptized with the Holy Spirit is a permanent affair. This can be related to the ritual of circumcision. Just as Abraham was circumcised and it was a physical sign of God’s everlasting covenant with him so also is baptism by the Holy Spirit into Christ a sign to the believer of their right standing with God.16 There were specific laws and regulations for the Old Testament priests to follow. These also included ritualistic cleansings. There was a brass laver set at the entrance to the tabernacle which was used by the priests to wash their hands and feet prior to performing their duties. Numbers 19:20-21 speaks of a “water of separation” which the priests had to be sprinkled with in order to take away any uncleanness. The Israelites had different levels of sanctification. It was only the Jewish people who were allowed to go into the outer court. Then only the Levites were allowed to minister in the inner court and from that point there was only one person, the high priest, who was allowed to go into the holy of holies.17 In the New Testament we learn of the work of the Holy Spirit in the life of the Christians. The Holy Spirit is essential in initiating people into the Christian life. There are also steps which Christians go through. There is the conversion, the regeneration and also the sanctification process.18 Voices A correlation can be made between Pentecost and the giving of the law on Sinai. There were voices heard. The Jewish Midrash makes reference to voices being heard by the people in the giving of the Ten Commandments. Also, Jewish tradition indicates that a single sound went forth as they were given. To reconcile these two concepts together one could come to the conclusion that as the “voice” went forth to give the commandments, the people heard it in their own languages and dialects. There was a similar occurrence at Pentecost when a loud noise came from heaven and everyone could hear it. Then everyone started speaking and all of the people heard the message in their own languages. This experience has also been compared to the Tower of Babel except in reverse. At the Tower of Babel people were separated because their languages got mixed up and people heard different messages – or did not get the message. On the other hand, at Pentecost people were brought together because they heard the same message even though they spoke different languages.19 The Menorah The menorah is sacred to all Jews and it holds several mysteries. In Exodus 37:17-18, the menorah is described. It is to be crafted out of a sheet of pure gold. There is a center branch and then three branches on each side. Names have been given to each branch with the center branch being called ner Elohim, or the lamp of God and the shamash, meaning the “servant’s lamp.” Another name given to this branch is the western lamp because it was located to the west of the three eastern branches. The historian, Josephus, called this branch the sun and the other branches took on names of planets and the moon. These branches also had the names of the seven appointed Jewish feasts which were yearly celebrations attached to them. The middle branch was assigned the Feast of Pentecost. On top of the branches there were little bowls which held the olive oil. These were fashioned in the shape of almonds or oddly enough, very similar to the shape of a tongue making the lights that shone resembling flaming tongues. The menorah was the only light in the holy place.20 For the Jews Pentecost is the day they celebrate the time of the giving of the Torah from God on Mount Sinai. It is the giving of the law not the receiving which makes this festival noteworthy. Likewise at Pentecost the Holy Spirit was given to the believers. The Spirit is God’s gift to us as we remain in this world to serve Him and to spread the light of the gospel to the all the nations. In Exodus 25, God commands that six (or seven if one includes the mercy seat) items be made for the tabernacle. He gives the exact specifications of each of these items which include the brass altar, brass laver, menorah, table of showbread, golden altar, and the Ark of the Covenant. As he references each piece of furniture to be constructed they are referred to with a neutral pronoun. However, when He comes to the golden candlestick, or menorah, the pronoun suddenly changes from it to him (Exodus 25:31). Even though each of the pieces of furniture represented Christ in some fashion, one might wonder why this sudden change of pronouns. It is quite possible that the reason for this inference that the menorah is a living being is because it is the Holy Spirit who reveals Christ to us as the Son of God.21 Fire There are numerous references in the Bible were the Holy Spirit is connected to fire. Starting with Cain and Abel, how did they know that God had accepted Abel’s sacrifice and not Cain’s? One observation could be because God sent fire to consume Abel’s sacrifice but did not consume Cain’s. Then Moses observed the burning bush in the wilderness. Since it was puzzling that the bush did not burn up, Moses went closer and had his encounter with God on that holy ground. The Hebrew word for bush is seneh. This word sounds very similar to Sinai, God’s sacred mountain. Moses had been chosen and consecrated by God to do a special work for Him—to lead His people out of Egypt.22 In Leviticus God provided the fire for the altar and laid out specific rules of how it was to be used. It was never to go out. Coals from this same fire were to be used for the altar of incense. When two priests, Nadab and Abihu, disregarded the sacredness of this fire and offered their own fire, it was not accepted by God. God was so enraged that he slew them. The coals had to come from the bloody altar where sacrifices had been made. Likewise, the Holy Spirit was sent to us by Jesus who shed His blood for us on the cross.23 John the Baptist told those that listened to him that One was to come who would baptize with the Holy Spirit and with fire. (Luke 3:16) And He accomplished this at Pentecost where there appeared to be tongues of fire that sat on each one in the room. (Acts 2:3) In Isaiah the cleansing power of the Holy Spirit was symbolized by fire. (Isaiah 6:6-7) The prophet Jeremiah spoke of a burning fire in his bones. The Holy Spirit is portrayed by fire. Any work that He does has to point to Christ and His sacrifice for us. If any work attributed to the Holy Spirit that is not pointing to Christ is a false fire. During the tribulation period the Holy Spirit will take an active role as many of the judgments are made by fire. One example is found in Revelation 8:1-6 where one of the angels will take a golden censor filled with this holy fire and cast it down to earth. Fire is used to symbolize the Holy Spirit because it has some of the same characteristics. These include, giving off light and warmth. Fire also burns out the dross to make something that is useful. The Holy Spirit convicts and sanctifies us for His special use. The Feast of Tabernacles One of Israel’s feasts which they were commanded to celebrate was the Feast of Tabernacles or Feast of Booths. This feast celebrated the forty years of wandering in the wilderness. It also occurs at the end of the harvest season which is also the beginning of the rainy season and planting season. On the last day of the feast the priest poured out a water offering to God. The high priest would collect water from the pool of Siloam just outside of the city walls and passing through the water gate as he descended. He filled a sacred vessel with this “living water” and returned back through the Eastern Gate. A multitude of priests would accompany him and each had willow branches which were cut twenty-five feet in length. They would then stand thirty feet apart, move their feet and swish their branches in unison. The sound produced was undeniably the sound of a rushing wind. As the high priest poured out the water on the four corners of the alter he would pray for physical rain for the crops and for the Spirit of God to bless the people. Other parts of this ceremony point to Jesus Christ and his sacrifice on the cross. 24 John’s Gospel records an episode when Jesus attended this feast. (John 7:37-39) This was the last day of the feast and Jesus stood in the temple near the brass altar right where the high pries happened to be pouring out the libation offering which also included a wine and oil offering. Suddenly, He cried out in a loud voice, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. But saying this Jesus connects this offering with the coming of the Holy Spirit that He would send once He ascended to the Father.25
Prayer Shawl Jewish men normally would wear a prayer shawl. This would not be worn just during meetings or at prayer, but would be worn all the time. The Hebrew words used for this covering are talith or sometimes, talit, or talis. This is actually a compound word; tal which means “tent” and ith which means “little.” Literally, then, the word means “little tent”. The Old Testament describes the dimensions of the tabernacle. There is no way that approximately six million Jews could fit into that tent of meting. So each man owned his private “tent” or sanctuary where he would be able to meet privately with God. As the meeting was called to order by the ram’s horn, each man would be able to pull his covering over his head and form a private tent where he could sing and pray directly to God without being distracted.26 Just as the Shekhinah glory formed a covering for the tabernacle, each Jewish man had access to a special covering representing the physical and spiritual presence of God. Numbers chapter 15 explains how these were to be made. They had to include fringes or tassels on the corners of the shawl which were reminders to the people of the laws of God, His authority, and His watch care over them. When someone holds the shawl on his shoulders and stretches out his arms it is a picture of a bird with its wings stretched out like a mother hen covering her brood of chicks. The story of Ruth and Boaz pictures one of the traditional uses of the talith. One of the customs in Israel is to spread the shawl over the bride and groom. Ruth went to Boaz’ threshing floor and slept by his feet. She asked Boaz to cover her with the corner of his shawl. By using this custom she was not only asking Boaz to marry her and take care of her but she was also saying that she was willing to come under the authority of the God of Israel and His laws.27 Some other examples of the talith in the Old Testament are when David cut off a corner of Saul’s shawl. Afterwards he felt remorse because he felt it was not within his rights to take away the authority which God had vested in Saul. Another evidence of the shawl and it symbolically representing God’s authority and protection is the prophet Elijah. The mantle was thrown down to Elisha when Elijah was taken up in the whirlwind to heaven. This was the symbol of God’s anointing power, special calling, and sanctification which are all attributes of the Holy Spirit. Many believe this was actually Elijah’s prayer shawl which symbolized God’s consecrating power to be used in His service. There is a legend that Elijah’s mantle was later placed near the altar in the Temple. When John the Baptizer’s father performed his service in the temple he took it and gave it to his son when he started his ministry.28 The forerunner of the Messiah would operate in the spirit and power of Elijah according to the passage found in Luke 1:17. Being a perfect Jew, Jesus wore the talith. The bleeding woman just wanted to touch the hem of Jesus’ garment. She may have been a devout Jew and knew the passage of Malachi 4:2. The Messiah would come with healing in his wings. The Hebrew word that we find here is kanaph. This can mean either “wings” or “corner.” She must have realized that Jesus was the Messiah and had faith to believe that He could heal her.29 Jesus had been anointed with the Holy Spirit at the beginning of His ministry.
Conclusion
These are some of the symbols and types of the Holy Spirit. I am sure there are many more that can be found either put in the Scriptures by design or made up by theologians. The point is that by having reference points to relate to the Holy Spirit it will enable us to have a deeper understanding of His holy nature and work in our lives. The Holy Spirit is the God of creation, life, and breath. He is our peace, comfort, and guide. He anoints us and sanctifies us for His use. He is the consuming fire. He is our God and He is stretching out his wings to cover us with His protection, guidance, and authority. He is the living, divine who indwells the believer. He desires to be the God of the Jewish people too. Hear O Israel, the Lord our God is One. (Deut. 6:4)
Bibliography
Erickson, Millard J. Introducing Christian Doctrine. 2nd ed. Edited by L. Arnold Hustad. Grand Rapids, Mich.: Baker Academic, 2001.
Fletcher, Elizabeth. All About the Bible, “The Burning Bush,” Web site accessed 30 November 2013 from: http://www.allaboutthebible.net/people/moses-burning-bush/ Gray, Doug. Christian Symbology. Collierville: Instant Publisher.com, 2007
Green, Michael. I Believe in the Holy Spirit. Rev. ed. Grand Rapids, Mich.: Eerdmans Pub Co, 2004.
Hyles, Jack. Meet the Holy Spirit, Chapter 30, Web site accessed 30 November 2013 from: http://www.jesus-is- savior.com/Books,%20Tracts%20&%20Preaching/ Printed%20Books/Dr%20Jack%20Hyles/Meet%20The%20Holy%20Spirit/holyspirit_ and_fire.htm Hildebrandt, Wilf. An Old Testament Theology of the Spirit of God. Peabody, Mass.: Hendrickson, 1995.
Lodahl, Michael E. Shekhinah/spirit: Divine Presence in Jewish and Christian Religion. New York: Paulist Press, 1992.
Lyman, “Jewish Prayer Shawls”, 2008, accessed 30 November 2013 from: http://www.sermonfollowup.org/Sermon_Follow_Up/Jewish_Prayer_Shawls.html.
McGee, J. Vernon Thru the Bible with J. Vernon Mcgee. Vol. 1, Genesis-Deuteronomy. Nashville: Thomas Nelson, 1983.
Robinson, George Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals. New York, NY: Atria Books, 2001. Stone, Perry. The Code of the Holy Spirit. Lake Mary: Charisma House, 2013.
Publishers, Tyndale House. Life Application Study Bible: New Living Translation. Wheaton, IL: Tyndale House Publishers, 1996.
Van Beeck, Paulus. “Prayer Shawl,” Web site accessed 29 November, 2013 from: http://www.godsoutreachministryint.org/PrayerShawl.htm.
These were not used:
Robinson, George Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals. New York, NY: Atria Books, 2001.
Timoner, Rachel. Breath of Life: God as Spirit in Judaism. Brewster, Mass.: Paraclete Press, 2011.
Footnote: David W. Bercot, ed., A Dictionary of Early Christian Beliefs: a Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Peabody, Mass.: Hendrickson Publishers, 1998), pageNr.
Millard J. Erickson, Introducing Christian Doctrine, 2nd ed., ed. L. Arnold Hustad (Grand Rapids, Mich.: Baker Academic, 2001), pageNr.
Doug Gray, Christian Symbology (Collierville: Instant Publisher.com, 2007), pageNr.
Michael Green, I Believe in the Holy Spirit, rev. ed. (Grand Rapids, Mich.: Eerdmans Pub Co, 2004), pageNr.
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Wilf Hildebrandt, An Old Testament Theology of the Spirit of God (Peabody, Mass.: Hendrickson Pub, 1995), pageNr.
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J. Vernon McGee, Thru the Bible with J. Vernon McGee, vol. 1, Genesis-Deuteronomy (Nashville: Thomas Nelson, 1983), pageNr.
George Robinson, Essential Judaism: a Complete Guide to Beliefs, Customs & Rituals (New York, NY: Atria Books, 2001), pageNr.
Perry Stone, The Code of the Holy Spirit (Lake Mary: Charisma House, 2013), pageNr.
Rachel Timoner, Breath of Life: God as Spirit in Judaism (Brewster, Mass.: Paraclete Press, 2011), pageNr.
Tyndale House Publishers, Life Application Study Bible: New Living Translation. (Wheaton, IL: Tyndale House Publishers, 1996), pageNr.
Paulus van Beek, “Prayer Shawl” accessed 29 November 2013 from: http://www.godsoutreachministryint.org/PrayerShawl.htm Dave Lyman, “Jewish Prayer Shawls”, 2008, accessed 30 November 2013 from: http://www.sermonfollowup.org/Sermon_Follow_Up/Jewish_Prayer_Shawls.html
Jack Hyles, “Meet the Holy Spirit” Chapter 30, accessed 30 November 2013 from: http://www.jesus-is-savior.com/Books,%20Tracts%20&%20Preaching/Printed%20Books/Dr%20Jack%20Hyles/Meet%20The%20Holy%20Spirit/holyspirit_and_fire.htm
Elizabeth Fletcher, “The Burning Bush,” All About the Bible web site, accessed 30 November 2013 from: http://www.allaboutthebible.net/people/moses-burning-bush/