JPTSup Journal of Pentecostal Theology Supplement Series JSHJ Journal for the Study of the Historical Jesus. JSJSup Journal for the Study of Judaism Supplement JSNT Journal for the Study of the New Testament.
INTRODUCTION
Kavin Rowe
Hays, "The Canonical Matrix of the Gospels," in The Cambridge Companion to the Gospels, ed. OT, it is then possible to ask whether and how Yahweh's identity as the giver of the Spirit shapes Luke's narrative descriptions of Jesus.
The first description of Yahweh “giving” a “new spirit” within his people occurs within a larger unit that describes Yahweh’s plan to restore his people
The first description of God "giving" a "new spirit" within his people occurs within a larger unit that describes God's plan to restore his people. This reference to a future, re-creative work of God in 11:19-20 foreshadows the long development of this promise in chapters 36 and 37.62 Before proceeding to these chapters, some observations will be made about God giving his people a new word. . First, this restorative act of God is described as a new creation, or rather, a creation of a new people.63 Thus, God's act of placing within his people a "new spirit" is related to his identity divine as creator.
Second, Yahweh's act of giving this "new spirit" is related to his identity as Israel's covenant God. This act of re-creation is the means by which Yahweh renews his covenant with his people (11:20b),64 as is evident from the allusion to the covenant promise of Exodus 6:7 (Ezek. 62Walther Eichrodt, Ezekiel, OTL ( Philadelphia: Westminster Press argues that the existence of the promise in 11:19 creates "an insoluble problem as to why Ezekiel would here indulge himself in an immediate and premature anticipation of his greatest promise [in chapter 36]" and consequently views 11:19–20 as a "careless and simplistic repetition of 36: 26f,” added to the text by a reader, showing how the promises of 11:17-18 were to be fulfilled.
63 The act of giving his people a new heart and spirit is itself a development of the image in Genesis 2:7 of God breathing life into Adam. However, unlike the development of Genesis 2:7, noted in the previous section, in which God's action of breathing into Adam is representative of God's action of imparting his spirit to every individual and creature , this development of Genesis 2:7 is a future promise and limited in scope to God's new humanity. The act of re-creation in Ezek 11:19-20 is the restoration of Jehovah's people into a new covenant.
This second reference in Ezekiel to Yahweh’s promise to give his people a new spirit occurs in the second half of the book, which focuses
The relationship between the "new spirit" and "my spirit" is better interpreted analogically (as revealed by the vision in the valley in 37:1-14). When Yahweh puts His Spirit in His people, He will fulfill the promise of a new spirit in 36:26 and 11:19. However, this new breath of life that will populate Yahweh's new humanity will in fact be Yahweh's own Spirit.67 Israel needs a new heart and a new spirit (i.e. the breath of life) and the only חור that is sufficient for a renewed Israel that will obey the LORD's commands .
Along with explaining the referent of the "new spirit" that Yahweh will place within his people, 36:22-28 further develops this act of Yahweh introduced in 11:19 in two ways. First, this act of placing יחור within his people is linked to his promise to cleanse his people by sprinkling clean water on them (36:25) and deliver them from their impurity (36:29). Although it is possible to take 36:25 and 36:26 as two separate acts that Yahweh will do for his people, the context indicates that the "clean sprinkling" and the placing of a new heart and new spirit in his people refers to the same act of Yahweh.
The description of God giving his people a new heart and a new spirit is in itself strong enough to evoke the scene in Genesis 2:7 and yet the parallels between creation and the new creation are further strengthened in 36:22- 38 where Ezekiel says that God recreated people will dwell in a restored land that will be like the garden of Eden, God will once again breathe life into his people; however, in the age to come, the life-breath of Jehovah's recreated people will be his Spirit.
The vision of the dry bones in Ezekiel 37:1-14 functions to explain and develop the promises in 11:19 and 36:26-27 that Yahweh will breathe new
In the dramatic scene that unfolds in these verses, Ezekiel is taken to a valley that is filled with dry bones. God asks Ezekiel, "Son of man, can these bones live?" to which Ezekiel replies: "O Lord God, you know" (37:3). First, God declares that he will cause the spirit (i.e., the breath of life) to enter the dry bones ( איבמ חור םכב) so that they will live (םתייח Second, God declares: "I will cast upon thee the particles, and I will cause flesh to come upon thee, to cover thee with skin, and to feed thee with breath (כור םכב יתתנו) and thou shalt live (םתייח)" (37:6).
The result of this work of creation is knowledge of Yahweh: "and you will know that I am Yahweh". This resurrection scene vividly illustrates Yahweh's promise in chapter 36 to cleanse and restore his people by giving them a new heart and a new spirit (cf. the description of the “breath” that enters the corpses and gives them “life” The LXX reads: ἐγὼ φέρω εἰς ὑμᾶς πνεῦμα ζωῆς (“I put the Spirit of life in you”; v. 5) and δώσω πνεῦμά μου εἰ ς ὑμᾶς (“I will put my Spirit in you”; verse 6) .
Ezekiel vividly describes the restoration of Israel using the metaphor of the restoration of life from the dead.80 The Creator will again act on behalf of his people by making them a new humanity with a new spirit, his own Spirit, so that they will know that he is Yahweh (37 :14). The eschatological outpouring of the Spirit is presented in Ezekiel as an act of Yahweh, the creator and savior God of Israel. Ezekiel's last reference to Yahweh giving His Spirit to His regenerated people occurs at the conclusion of Gog's prophecy.
The final reference in Ezekiel to Yahweh giving his Spirit to his re-created people occurs at the conclusion of the Gog oracle (39:21-29)
From all these references it appears that the pouring out of Yahweh's Spirit upon his people meant the ratification and seal of the covenant relationship. 89 In light of the conceptual and verbal similarities between Ezekiel 39:29 and the act of "pouring out" of Yahweh's Spirit, it must be interpreted (at least here in Ezekiel) as an act of new creation, by which the creator God creates a new humanity for himself. . Ezekiel gives a key insight into the eschatological giving of the Spirit, which is important to the thesis of this chapter.
The allusions to the covenant formula in Exodus 6:7 ("You shall be my people, and I will be your God"), in connection with the return from exile in Ezekiel 11:19-20 and the explicit reference to the restoration of the twelve tribes in a covenant relationship with Yahweh in Ezekiel 37:15-23, connects the act of giving the Spirit with Yahweh's identity as Israel's deliverer. While Ezekiel emphasizes innovation, he also associates the act of giving the Spirit with Israel's new exodus—a theme essential to Isaiah's description of the eschatological outpouring of Yahweh's Spirit. There are two separate but related references to the future outpouring of the Spirit: the outpouring of the Spirit upon a future prophet-servant-king who will rule over Israel (Isa and the outpouring of Yahweh's Spirit upon his restored people as a whole (Er a.
While not as direct as Ezekiel in his connections between the eschatological gift of the Spirit and the creation account in Genesis, Isaiah still uses images of the new creation to represent Yahweh's act of giving the Spirit. This section highlights the allusions to the creation account in Genesis and Yahweh's identity as creator in Isaiah and 44:3 to show that the act of giving the Spirit is presented as an act of the creator God. In addition, this section also pays attention to the connection between the outpouring of the Spirit and the exodus typology of Isaiah.
In the first chapter of Isaiah, Yahweh argues his case against his covenant people, “a sinful nation” who has “forsaken Yahweh, [and] have despised the
The restoration of Jehovah's people and the corresponding renewal of the earth is presented as an act of new creation. The act of pouring out the Spirit is presented as an act of God, the creator and covenant of Israel. 144. Like Ezekiel and Isaiah, Joel describes the outpouring of the Spirit within the context of the restoration of Israel.
Scholars often interpret the outpouring of the Spirit as occurring "after" (ןכ־ירחא; μετὰ ταῦτα) the events described in. The Messiah as a man endowed with the Spirit of God, not as the direct agent of the outpouring.
4Matthias Wenk, Community-building force: the socio-ethical role of the mind in Acts of Luke (Sheffield: Sheffield Academic Press, 2000). Fourth, in this hymn there is a connection between giving of the spirit and knowledge. These allusions are evident in two of the three effects that the act of sprinkling the Spirit (זיו תמא חור וילע) will have on its recipients (1QS cleansing from all guile and defilement (ללוגתהו רקש תוב עות לוכמ [ור הטלו ]),33 (2 ) instruction in the.
Instead, like 1QS 4:21, the action of the spirit is always placed with the instrumental preposition ב. The act of giving the Spirit is presented as an act of God the creator and is in itself an act of innovation.
This co-text sheds light on the identity of the coming one who will baptize with the Holy Spirit in Luke 3:16. 2, "The Giving of the Spirit and the Unique Identity of God in the Old Testament." It is not necessary to separate the descriptions of "the coming" from the earlier descriptions of the coming of the God of Israel.
Therefore, John's identity must be interpreted in the light of God's visitation of Israel to redeem his people. The first occurrence of the verb λατρεύω in the LXX occurs in connection with the story of the exodus (Exodus 3:12). He is the prophet of the Most High who will prepare the way for the coming of the God of Israel—he who acted in the past to redeem his people and is now acting in the present to fulfill his re-exodus promises to them gather his people and return them as his people.
This framework of the new exodus continues in the realization of John's identity as a prophet of the Most High and in the service of preparing the people for the coming of Yahweh. Second, John's description of the stronger one who "comes" (ἔρχεται) and who will "gather" (συνάκει) the wheat into his storehouse provides verbal parallels with Isaiah 40 and the theophanic appearance of Israel's God. 64 In Isaiah 40, verses 3-5. This section argued that John's prophecy (3:16-17) should be interpreted in the light of earlier descriptions of John's relationship to the God of Israel.
