Page 60 - Bible Writers Theology Original

44 ♦ Bible Writers'Theology Chapter Four
that He caused the waters to recede before Israel at the exodus (Exodus
14:21; Ezekiel 37:9,10).
Old Testament writers placed the emphasis on the act of God's interven tion, viewing the miracles objectively rather than subjectively. They could seethepowerofGod,butcouldnotunderstand themysteryof theSpiritof Godthatwasbehindit. Thetwonotionsofpower and mystery mark much of the teaching of the Old Testament. It is in the New Testament that the mysterious power of the Spirit of God is revealed in action (Joel 2:27, 28; Acts 2:1-4; Acts 4:31).
WearealsotoldthattheSpiritofGodrevivesthedrybones. Inthevision of Ezekiel, God took him to the midst of a valley where he heard the Lord telling him to, "Prophesy unto the wind, prophesy, son of man say to the wind.ThussaiththeLordGOD;Comefromthefourwinds,O breath,and breathe up on these slain that they may live." The prophet obeyed and the result was beyond description: "...and the breath came into them, and they lived, and stood upon their feet, an exceeding great army" (Ezekiel 37:9,10).
God imparts vitality to inert matter Gob 26:7; Psalm 33:6; Gen. 2:7). He ^ves power. The Spirit of YAHWEH was displayed in Old Testament days, in mighty deliverers and inspired prophets. David, who was one of the early prophets, made this profession of faith: "The Spirit of the LORD spake by me, and His word was in my tongue" (II Samuel 23:2).
It was the prophet Amos who said, "I was no prophet, neither was I a prophefs son; but Iwas aherdsman, and agatherer of sycamore fruit: and the LORD took me as I followed the flock, and the LORD said unto me. Go, prophesyuntomypeopleIsrael" (Amos7:14,15).Micahspellsitoutmore
clearly with his claim, "But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgres
sion, and to Israel his sin" (Micah 3:8).
In all these references, the Spirit of God in the Old Testament never appears as a divine being separate from God. He is rather seen as God's per sonal presence. The point is well made in a verse like Isaiah 31:3. " N o w t h e
Egyptians are men and not God: and their horses flesh, and not spirit." In those words, Isaiah is not contrasting flesh and spirit in the way we might, astheexteriorandtheinteriorofthesamebeing. Heisgroupingfleshand
mentogether,Godandspirittogether. ThespiritisonGod'ssideofreality; quite different from our side. When the Spirit of the Lord is present with men, it involves the^acious and personal intervention of God Himself.
In the same manner, we see that the Spirit is the personal expression of