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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | WAS THE HOLY SPIRIT ON EARTH B4 CHRIST | 1 Sam 19:20 | KRISSAN | 177261 | ||
WAS THE HOLY SPIRIT A MANIFESTATION BEFORE JESUS' BIRTH? AS JOHN 16:13 STATES JESUS PROMISES THAT HE(THE SPIRIT) OF TRUTH WILL COME AND GUIDE ALL TRUTH. I STILL AM CONFUSE AS TO WHETHER THE HOLY SPIRIT WAS A MANIFESTATION AS IN MOBEB DAYS | ||||||
2 | WAS THE HOLY SPIRIT ON EARTH B4 CHRIST | 1 Sam 19:20 | BradK | 177320 | ||
Hi Krissan, This might be helpful to you. It is from the Handbook to Bible Study bu Paul Karleen. Regarding the Person of the Holy Spirit: His Person and Nature "Because He cannot be seen, the Holy Spirit’s actual existence and personal nature have often been doubted through the years. But the Bible declares in many places and in many ways that we are to regard the Holy Spirit as just as real as the Jesus who walked in Palestine, with the same ability to interact rationally with human beings, as well as with the universe with whose creation the Spirit Himself was involved. In fact, His role in creation (along with the Son; Gen 1:2 and Col. 1:6) demonstrates His intelligence and purposefulness, qualities attested by His interaction with individuals (Acts 5:3; Eph. 4:30, etc.). This and other evidence disallows the position of some that the Holy Spirit is simply an influence or a feeling." Ministries Before the New Testament Age "Because the Spirit is by comparison much more prominent in the New Testament records, many have assumed that He was essentially inactive before New Testament times. Just the opposite is true. As mentioned above, He was involved in the creation of the universe, including people (Job 33:4—an ongoing activity). He did not indwell individuals as He does during the present age, and was present with some only intermittently. But He did work in evident ways in and through some, empowering and even being in some (Gen. 41:38; Judg. 3:10; 14:6, 19). The biblical record concerning these ministries is significant for what it does not tell us, in comparison with His ministry during this age, which, as we will see below, is for crucial reasons far more extensive. As the Person of the Trinity most involved with individuals in the recording of biblical revelation, the Holy Spirit had a nearly continuous ministry throughout the period in which the Old Testament was written. Both the New Testament and the Old Testament tell us that the Holy Spirit spoke through individuals (2 Pet. 1:21; Isa. 59:21). His work thus involved what is described as revelation (disclosure) as well as inspiration (guidance concerning the exact message to be preserved). We might expect that such a ministry concerning Scripture would continue through the apostolic age, and this is confirmed by our Lord’s prediction in the Upper Room Discourse just before His death. There He anticipated the Spirit’s ministry in bringing to the disciples’ minds the exact details of what He had said (Jn. 14:26) and also giving understanding of that material (Jn. 16:14). Strictly speaking, the New Testament never says that the Holy Spirit guided the writers of the New Testament. But the fact that New Testament writers considered their words to be on a par with and one piece with those of the Old Testament writers indicates that they were conscious of God’s guiding, and since it was the province of the Holy Spirit to guide in the giving of Scripture before the New Testament age, we are safe in assuming that He also did during apostolic times (Acts 1:16; 1 Tim. 5:18, etc.)" The New Bible Dictionary makes these comments about the manifestations: "Initially also the 'ruach'(Heb.) of God was conceived more in terms of power than in moral terms, not yet as the (Holy) Spirit of God (cf. again Jdg. 14:6, 19; 15:14f.). A 'ruach' from God could be for evil as well as for good (Jdg. 9:23; 1 Sa. 16:14–16; 1 Ki. 22:19–23). At this early stage of understanding, God’s 'ruach' was thought of simply as a supernatural power (under God’s authority) exerting force in some direction. The earliest leadership in the emergence of Israel as a nation rested its claim to authority on particular manifestations of 'ruach', of ecstatic power—so with the judges (references above, 3), Samuel who had the reputation of a seer and was evidently the leader of a group of ecstatic prophets (1 Sa. 9:9, 18f.; 19:20, 24), and Saul (1 Sa. 11:6; cf. 10:11f.; 19:24). Note the part apparently played by music in stimulating the ecstasy of inspiration (1 Sa. 10:5f.; 2 Ki. 3:15). Also evident is a tendency for the focus of authority to shift from the manifestation of ‘ruach’ in ecstasy to a more institutionalized concept. Possession of the Spirit of God is now conceived as permanent, and capable of being passed on (Nu. 11:17; Dt. 34:9; 2 Ki. 2:9, 15). So presumably the anointing of the king was more and more thought of in terms of an anointing with Spirit (1 Sa. 16:13; and the implication of Ps. 89:20f.; Is. 11:2; 61:1). And prophecy tended to become more and more attached to the cult (the implication of Is. 28:7; Je. 6:13; 23:11; it is likely that some of the psalms began as prophetic utterances in the cult; Hab. and Zc. were quite probably cult prophets). This development marks the beginning of the tension within the Judaeo-Christian tradition between charisma and cult (see especially 1 Ki. 22:5–28; Am. 7:10–17)." In Him, BradK |
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