Gods Presence

GOD WITH MEN IN THE PROPHETS AND THE WRITINGS: AN EXAMINATION OF THE NATURE OF

GODS PRESENCE

JAMESHAMILTON,SOUTHWESTERNBAPTISTTHEOLOGICALSEMINARY,HOUSTON,TEXAS

I.INTRODUCTIONEvangelical biblical theologians have the joyful task of seeking toincorporateeverythingtheBiblesaysintoourexpositionsofthetheologycontained in the Bible. Unlike our more critical counterparts,wedonot(intentionally) excise texts that do not fit into our paradigms. It is clearfromtheNTthattheNewCovenantfaithfulbecomeandremainbelieversbecause they are regenerated and indwelt by Gods Spirit (e.g.Gal.3:3Rom. 8:911). Some infer that, Since He keeps the NT saint byindwelling... it seems reasonable to believe that He kept the OldTestamentsaintin thesameway.1 Oneoftheworkinghypothesesofthepresent study is that John7:39 forbids this inference.2 The thesisof thisstudy is that Gods presence with, not in, his people is the OTs way ofdescribinghowbelieverswerekept.Inordertoestablishthisthesis,Iwillseek to show that there is no evidence in the material in the OT from

1 Leon J. Wood, The Holy Spirit in the Old Testament (Grand Rapids:Zondervan,1976),p.70.

2 John 7:39 bars the path to the conclusion that OldCovenantbelievers wereindwelt.Seechapter4ofmydissertation,HeIswithYouandHeWillBeinYou (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), arevised version of which will appear from Broadman & Holman. John 7:39doesnotsaythattheSpiritdidnotexistpriortotheglorificationofJesus,northat the Spirit was not giving spiritual life to believers. John 7:39 does saythat those who had believedwere about to receive the Spirit. Inviewof thereception language in John 14:17 and 20:22 (7:39 14:17 and 20:22 allemploy forms of lambano (I receive), it seems that the reception of theindwellingSpiritisinviewinJohn7:39.

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JoshuathroughtoMalachithatOTsaintswerecontinuallyindweltbytheSpiritonanindividualbasis.3

John 7:39 indicates that the Holy Spirit would not be received bybelieversuntilafterthecross.4 ThisstudyseekstoestablishwhattheOTdoesanddoesnotsayaboutthepresenceofGodwithregardtoitsfaithful.The aims of this study are two: first, to draw attention to the pervasivereality of Gods presence with his people in the Prophets and theWritings5 second,toarguethatGodmaintainshisOldCovenantremnantbyabidingwithhispeople.

These two points are significant because in the OT there is a directcorrelationbetweenthefavourablepresenceofGodandthewellbeingofhis people, physical as well as spiritual. The OT, however, does notpresent God creating and keeping hisbelieving remnantbygrantinghisSpirit to continually dwell in each individual member of the remnant.Gods dwelling place in the OT is in themidstofhispeople,but in themidst of them means in the tabernacleand later the temple,not in theirindividualbodies.

Thisinvestigationwillfollowthesalvationhistoricaltimelinereflectedin the OT, paying attention to the relationship between the presence ofGod and the faithfulness of the Old Covenant remnant.6 There are a

3 ForasimilarstudyofthePentateuch,seeJamesM.Hamilton,GodwithMenintheTorah,WTJ65(2003),pp.11333.

4 Cf. also John14:17and 16:7. PaceW.C.Kaiser, Toward Rediscovering theOld Testament(GrandRapids:Zondervan,1987),pp.13940B.B.Warfield,The Spirit of God in the Old Testament, in Biblical Doctrines (1929reprint,Edinburgh:BannerofTruthTrust,1988),esp.pp.1289Wood, TheHoly Spirit in the Old Testament. See further James M. Hamilton, OldCovenant Believers and the Indwelling Spirit: A Survey of the Spectrum ofOpinion, TJ 24 (2003), pp. 3754. For a whole Bible treatment of theseissues,seeHamilton(note2).Forasummary,seeJamesHamilton,WereOldCovenantBelieversIndweltbytheHolySpirit?Them30(2004),pp.1222.

5 SamuelTerrien argues that thismotif,Godspresence, iscentralforbiblicaltheology (The Elusive Presence: Toward a New Biblical Theology,ReligiousPerspectives26[NewYork: Harper&Row,1978],pp.34).

6 ThetitleofthisstudyreflectstheapproachmandatedbyW.J.Dumbrell,anytheology of the Old Testament had best adhere to the Hebrew canonicalsequence of Law, Prophets, and Writings (Dumbrell, The Faith of Israel[Grand Rapids:Baker, 1988],p. 11).The rabbis seem tohave followed thisarrangement(cf. b. B. Bat.14b),anditwasarticulatedbyJesushimself(Luke24:44). Because this study is concerned with the elucidation of salvationhistory,itwillproceedthroughthematerialchronologically.

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ThereareanumberofwaysinwhichGodspresenceiscommunicatedinthe OT. Perhaps the two most prominent are the direct statements thatGod was with him7 and themany references toGodsdwellingplace.8

Beginning from the period of the conquest and the reign of the judges,continuing through the period of the monarchy with the construction ofthe temple and the preexilic prophets, then through the period of theexile and the return, and finally in the writings that accompany theseevents, it will be argued here that the faithful remnant in the OT weremaintainedbyGodspresencewiththem.Webeginwiththeconquestandthejudges.

II.THECONQUESTANDTHEJUDGESThereisnoevidenceinthePentateuchthateachindividualmemberofthebelievingremnantwascontinuallyindweltbytheHolySpiritofYahweh.There is, on the other hand, plenty of evidence to indicate that Godspresence remained withhispeople.Indeed,Godtookupresidenceinthetabernacle (Exod. 40:34), not in each individual believer.9 The picturesketched in Torah receivesyetmoredetail in thenarratives that recounttheconquestofthelandandtheperiodofthejudges.Astheperiodbeforethemonarchy isdescribed,nomoreevidenceisgiventoindicatethatallbelieving Israelites were indwelt by the Holy Spirit for the duration oftheirwalkwithGod.Ontheotherhand,thepentateuchalnotesthatringGodspresence withhispeoplecontinuetobesounded.

WereadofGod withhispeople,ofYahweh in the midst ofandamongthepeople.Thenation meetswithGod,andcontinuestoconceiveoflifeas being lived before and in the presence of Yahweh. The bestexplanation for all of these expressions is Israels conviction that theirGod inhabits the tabernacle he instructed them to build.10 This section

7 This can take the form of Yahweh stating, I will be with you, or of thenarratorobserving,Yahwehwaswithhim(them),orofonecharacterstatingto another, May Yahweh be with you or Yahweh is with you. See thecolumnGodwithMenonthefivechartsattheendofthisstudy.Cf.M.A.Grisanti,NIDOTTE,1:1024.

8 See the five charts at the end of this study forvarious ways inwhichGodsdwelling place is designated the multitude of references shows that thisthemepervadestheOT.

9 Hamilton,GodwithMenintheTorah.10 C. R. Koester, The Dwelling of God: The Tabernacle in the Old Testament,

Intertestamental Jewish Literature, and the New Testament (Washington:CatholicBiblicalAssociationofAmerica,1989),p.8.


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will discuss these themes in Joshua, Judges, Ruth, and 1 Samuel 1:17:17.11

A. God was with himGod was with the fathers, he was with the people to bring them out ofEgyptandsustaintheminthewilderness,andonceagainhepromisestobe with Joshua (Josh. 1:5).12 Joshua thencommands thepeople, Donottremble and do not be dismayed, because YahwehyourGod iswithyouwhereveryougo(1:9).13 ThepeoplethenrespondtoJoshuaschargewiththe words, May Yahweh your God be with you just as he was withMoses(1:17).ThethreefoldstressonYahwehspresencewiththepeopleat the outset of the conquest demonstrates the significance of the realityforthenationswellbeing.14

Whenthecaptureofterritoriesbyindividualtribesisrelated,weread,And Yahweh was with Judah, and they took the hill country (Judg.1:19). Similarly, And the house of Joseph went up also to Bethel, andYahweh was with them (1:22). As the period of the judges issummarized, the writer notes, And when Yahweh raised up judges forthem, Yahweh would be with the judge in order to save them from thehand of their enemies all the days of the judge (2:18).15 Yahwehspresence with the judge isnotonly forphysicalprotection, it alsohadasanctifyingeffectuponthenation,forweread,Andwhenthejudgediedtheywouldreturnandcausemorecorruptionthantheirfathers(2:19).

The pattern established by this early summary is carried through thenarratives found in Judges. Only with Gideon is thephrase, Yahweh iswithyouexplicitlystated(6:12,16).Butwhenthejudgeswereraisedupand the Spirit of Yahweh came upon them, Yahweh was with hispeople.16

11 1 Samuel 8 and following will be discussed below with the monarchy.Representativepassageswillbegivenhere.Formorereferences,seeChart1:GodsPresenceintheConquesttheJudges.

12 T.C.Butler,Joshua(Waco:Word,1983),p.12.13 Unlessotherwisenotedalltranslationsofbiblicaltextsaremyown.14 ButlercallsthisoneofthebasicrootsofIsraelitefaith(Joshua,p.12).15 The summarizing nature of this verse can be seen in the frequentative w

qataltiformscontinuingthetemporal k(cf.Joon119uv166noGKC112e164d).

16 Cf. D. I. Block, The rulers functioned as agents of the divine presence(Judges, Ruth [Nashville: Broadman & Holman, 1999], p. 131). The Spiritcame uponKenaz (3:910), clothedGideon (6:34), came uponJephthah(11:29), began to impel Samson (13:25), rushed upon him (14:6, 19


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One of the emphases of the book of Ruth is that while the nation islargelydegenerateintheperiodofthejudges,thefaithfulofthelandarethose who seem to be insignificant. The book of Ruth testifies to thepresence of a remnant, however small, within the nation. Significantly,this remnant ispreserving the lineof theMessiah(Ruth4:1822).17 ItisnoaccidentthatBoazgreetsthereaperswiththewords,MayYahwehbewith you (2:4). The statement demonstrates that even in the midst ofeveryday lifeBoazhaspiousdesires for thepeoplewithwhomhedeals.Expressionsofthisnaturearerareintheseaccountsofthedayswhenthejudges ruled Israel. The only other instance of such a phrase I havelocatedoccursinadescriptionofSamuel,AndYahwehwaswithhim(1Sam. 3:19). Indications that each individual member of the faithfulremnantwascontinuallyindweltbytheSpiritarenottobefoundinthesenarratives.

B. God in the midst of the peopleJustasYahwehwasinthemidstofthecampastheIsraelitesjourneyedinthe wilderness, Yahweh was in the midst of the community during thedays of the conquest and the rule of the judges. Joshua tells the peoplethat,InthisyoushallknowthatthelivingGodisinyourmidst,whenheindeeddispossessesfrombeforeyoutheCanaanite,theHittite,theHivite,thePerizzite,theGirgashite,theAmorite,andtheJebusite(3:10).

Later in Joshua, when civil war is narrowly averted (22:1030),Phineascommentsuponthereconciliation,TodayweknowthatYahwehis among us (22:31). This comment arises because the tribes who hadbuilt the altar that occasioned the conflict had not intended to beunfaithful to Yahweh (22:31). Phineas is confident that the nationsassurance of Yahwehs presence has not been threatened because he issatisfied that those who had built the altar had not meant rebellion(22:29).Whenthenationislaterunsuccessfulinbattle,andintheprocess

15:14),andthendepartedfromuponhim(16:20).Noneoftheseexpressionsindicate that the Spirit dwelt in these people continually, nor do they showthattheremnantofthistimeperiod(e.g.Ruth,Boaz,Naomi)wereindweltbytheSpirit.WhatKenaz,Gideon,Jephthah,andSamsonexperiencedissimilarto what Bezalel (Exod. 31:23 35:31), Oholiab (31:6), Saul (1 Sam. 10:911:616:14),andDavid(16:13)experienced.OTsaintscanberegenerateandoccasionallyempowered,whileNTsaintsareregenerate,continuallyindwelt,andsometimesempowered.

17 C.F.Keil, Joshua, Judges, Ruth, 1 and 2 Samuel,vol.2of Commentary onthe Old Testament,byC.F.KeilandF.Delitzsch(186691reprint,Peabody:Hendrickson,2001),p.339.


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processlosespossessionoftheark,dejectionisexpressedwiththewords,The glory has departed fromIsrael (1Sam.4:21).Again,God is with,butnot in,hispeople,andherethelossofhispresenceissymbolizedbythelossoftheark.

C. Before YahwehThe biblical authors describe life as lived before Yahweh, thuscommunicatingtheirconvictionthatYahwehispresentwithIsrael.18 TheJordan is crossed before Yahweh (Josh. 4:13). Lots are cast for landbeforeYahweh(18:8,10).Joshuagivesthepeopleafinalchargepriortohis death before Yahweh (24:1). Both acts of piety (1 Sam. 1:12) andactsofwickedness (2:17)arecommittedbeforeYahweh.Thisseemstobe another pointer in the direction of God being with, but not in, hispeople.

D. The dwelling of GodGods dwelling place is described inanumberofways in thenarrativesbeing considered. Identifying an omnipresent being (cf. Ps. 139:712)with a particular location is always an analogical oversimplification.19

Nevertheless,when reference ismade to the tentofmeeting (Josh.18:119:51),thetabernacle(22:19,29),thearkofGod(Judg.20:26271Sam.4:46:7),20 orthetemple(1Sam.3:3),itisalwayswiththeunderstandingthatGodisthere.21

E. SummaryAs in the period of the wilderness wanderings,22 in the period of theconquest through to the regency of the judges there is no evidence thatGodsSpiritcontinuallyindwelteachindividualmemberoftheremnant.Also, as before, there is evidence that Yahweh had enabled (i.e.circumcised the hearts of/regenerated) some to believe and liveby faith.ThesearesustainedinfaithbyGodspromisesandpresenceinthemidstof thenation,which theyexperiencewhen theyappearbeforehim(cf.1

18 Ian Wilson, Out of the Midst of the Fire: Divine Presence in Deuteronomy(Atlanta:ScholarsPress,1995).Foracatalogueofreferencestothisrealityinthe Prophets and the Writings, see the relevant column on the charts at theendofthisstudy.

19 Cf.B.E.Baloian,Anthropomorphisms,NIDOTTE,4:3914.20 S.T.Hague,NIDOTTE,1:503,cf.alsop.506.21 Wilson,OutoftheMidstoftheFire,p.217.22 Hamilton,GodwithMenintheTorah.


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Sam. 1:118). These narratives give no evidence that Gods Spiritcontinuouslyindweltthefaithfulofthistimeperiod.

III.THEMONARCHYANDTHETEMPLEBecause this examination of the OT is treating thematerialhistorically,thissectionwillexamineboththenarrativesthatrecordtheperiodofthemonarchy and the writing prophets who were active in the preexilicperiod.ItwillagainbeseenthatGodiswithbutnotinhispeople.Itisalso necessary to note that there is evidence in these narratives thatbelieversunderstoodtheirneedtobeenabledbyYahwehtoobey,andthattheythoughtofGoddwellingintheirmidstinthetemple,notineachofthemasindividuals.Forexample,Davidprays,

O Yahweh, God of Abraham, Isaac, and Israel, our fathers, preserve this[willingness(29:17)]foreverintheintentionsoftheplansoftheheartofyourpeople,andmake theirhearts firmtowardyou.AsforSolomonmyson,givetohima completeheart tokeepyourcommandments,your testimonies,yourstatutes, inorder todoall of themand tobuild the temple forwhichIhavemadeprovision(1Chr.29:1819).

DavidclearlythinksthatthepeopleneedYahwehtosustainthemintheirgood intentions, that if Solomon is going to have the necessary heartYahweh must give it to him, and that Yahweh is going to dwell in thetemple.Thisseemstowarranttheconclusionthatthereweresomewhosehearts God had inclined toward obedience. In the OTs terms, they hadcircumcisedhearts(cf.Deut.10:1630:6),butthereisnothinginthetexttosupporttheconclusionthatGodsSpirittookupresidencewithinthem.The Lords dwelling place was the temple (cf. 1 Kgs 8:5758).23 WhenGods Spirit does take up residence within people, worship at specificlocationswillend(cf.John2:16214:2124).24

A. Narratives of Israels monarchyBeginning in 1 Samuel 8 and continuing through 2 Samuel and 12Kings, the reader finds accounts of the nation from roughly 1,000 BCdown to the destruction of Jerusalem (586 BC) and the Babyloniancaptivity.TheChronicleswerewrittenafter theexile,but theydealwiththe period of the monarchy and will be included at this point in the

23 W. Hildebrandt, An Old Testament Theology of the Spirit of God (Peabody:Hendrickson,1995),p.47.

24 R.E.Averbeck,Tabernacle,inDOTP,p.826.


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discussion. These accounts deal with the state of the nation from thebeginningofthemonarchyuntilthenationistakenintoexile.25

Sofarinthenarrativesunderconsideration,wehaveseenaplenitudeof evidence that Yahweh was with his Old Covenant remnant, and hispresencehasbeencommunicatedinavarietyofways.Whatwehavenotseenisanydirectevidencethatthebiblicalauthorsmeanttocommunicatethat the Holy Spirit indwelt each member of the faithful remnant.26 Asbefore, sohere:directstatementsthat,Yahwehwaswithhim,continueto be made. The biblical authors continue to conceive of life in thepresenceoforbeforeYahweh.Thetentofmeeting,thetabernacle,andthe ark continue to figure significantly, and Gods presence among hispeople is dramatically reinforced when Yahweh comes to dwell in thetemple.Eachofthesethemeswillbebrieflyconsideredhere.27

1. God with his people.SamuelassuresSaulwiththewords,ForGodiswithyou(1Sam.10:7).28 Samuelassuresthenation,ForYahwehwill

25 Space constraints require that the Chronicles be included here, but thedifferentneedsthattheChroniclerwrotetomeetarenotbeingignored.

26 Itmightbe objected that the indwellingof theSpiritwasyet toberevealed,and,because revelationisprogressive, thefact that theBibledoesnotspeakinthosetermsisnoindicationthattherealitywasnotbeingexperienced.Onewould think that those whowish to read the OT on its own terms (i.e. noreading the NT into the Old) would not make recourse to this argument.Ironically, however, some of the most insistent that the NTnotbe read intothe OTare inclined to this position.There are at least tworesponses to thisargumentfromprogressiverevelation.First,theOTpassagesthatindicatethata daywillcomewhentheSpiritwillbepouredoutarealwayspassages thatpointtotheagetocome.Second,theargumentfromprogressiverevelationisan argument from silence that flies in the face of John 7:39, whichdictatesthattheSpiritwillnotbereceiveduntilJesusisglorified.

27 As in the foregoing discussions, representative passageswill be cited.For afuller list of passages on each theme, see Chart 2: Gods Presence in theMonarchybelow.Notethefrequencyoftheseexpressions.

28 Itseems thatwhenSamuel tellsSaul that theSpiritwillcomeuponhim,thereaderisnotintendedtoconceiveoftheSpiritindwellingSaul.SamuelsaystoSaul,theSpiritofYahwehwillrushuponyouwiththeresultthatyouwillprophesywith them, and youwill be turned to anotherman.Anditshallbewhen these signs come toyou,do foryourselfwhateveryourhandfinds,forGod is with you (1Sam.10:67).TheSpiritwill come uponSaul and Godwill be with him. Later we read, Now the Spirit of Yahweh had departedfrombeingwithSaul(16:14).Itisdifficulttobesurewhetherornotwearemeant tounderstand from thispassage thatSaulwasenabled tobelieve(i.e.


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not abandon his people on account of his great name (12:22). David isroutinely characterized as one whom God is with (16:18 17:37 18:1213).29 On one occasion Yahweh indicates that he has been with Israelthroughout their history since the Exodus (1 Sam. 7:7). For Israel tosucceedshemustbestrongandact,andmayYahwehbewiththegood(2 Chr. 19:11).30 At the dedication of the temple it becomes clear thatSolomon regards Yahwehs presence with his people as having asanctifying effect upon them. Solomon prays, MayYahwehourGodbewithusashewaswithourfathers!Mayheneitherforsakeusnorabandonus, thathemay inclineourhearts tohimself, towalk inallhisways, tokeep his commandments and statutes and judgments just as hecommandedourfathers(1Kgs8:5758).

The significance of 1 Kgs 8:5758 cannot be overstated. ThededicationofthetempleistheapexofIsraelsnationalhistory.Herwisestking reignsher territoryisexpansivehereconomythrivesherenemiesare subdued and her God has been pleased to dwell in her midst.Solomon knows that Gods presence with thepeopleviahisdwelling inthe temple is the key to national sanctification, so at the dedication heasksYahwehtodwellinthetempleandtherebyinclinetheheartsofthepeopletoobedience(1Kgs8:5758).ThistextdemonstratesthatYahwehdid indeed operate upon the hearts of his people. He enabled them to

regenerated).Thefactthathewasturnedtoanotherman(10:6)iscounteredbythefruithelaterborehetriedtokillDavid(e.g.19:1,10)andJonathan(20:33),consultedwithawitch(28:819),anddoesnotappeartohavediedinfaith (31:4). We cannotbe sure ofSauls status before God,butwe can saythat the Bible does not tell us that Saul was indwelt by the Spirit for thedurationofhis earthly sojourn, for the Spirit left him(1Sam.16:14).Theredoes seem to be an indication that the Spirit beinguponSaulwas a specialanointingforkingship:Samuelsays tohim,AndYahwehhasdepartedfromuponyou....andYahwehhastornthekingdomfromyourhand(28:1617).

29 For the many references of this nature, see Chart 2 below. With regard toDavidandtheSpirit,aswithSaulweread,AndtheSpiritofYahwehrushedto David from that day forward (1 Sam. 16:13). Because the next verserecounts the Spirit leaving Saul, the author probably intended to contrastSaulsexperiencewiththeSpiritwiththatenjoyedbyDavid.Inmyview,thiscontrast should informourunderstandingofPs.51:13[ET11],Donot takeyour Holy Spirit from me. If David knew that the Spirit of anointing forkingshiphadbeen takenfromSauluponhissin,wouldhenothaveexpectedthatthesamecouldhappentohim?

30 This verse captures the biblical balance between divine sovereignty andhumanresponsibility.Botharenecessaryandaffirmed.


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believe. But as has been seen above, their maintenance in faith is noteffected by Gods Spirit dwelling in them. Solomon understands thesanctificationoftheremnantnotascomingthroughGoddwellingineachof them, butascoming throughGoddwelling in themidstof them inthetemple.

When the nation first took a king, Samuel promised that Yahwehwould not abandon his people (1 Sam. 12:22). But as the nations sinunder the monarchy neared its completion, in faithful fulfilment of thecovenant curses (cf. Deut. 2728), Yahweh declared his intention toabandon his people (2 Kgs 21:14). As will be seen below, though heabandoned the city to be plundered and the temple to be burned (25:9),believers were nevertheless preserved through the exile (e.g. Daniel,Shadrach,Meshach,andAbednego).

2. In the presence of God. As we have seen above, because God ispresentinthemidstofthepeople,heseeswhatthepeopledo,hearswhatthey say, and they live before him. On special occasions, such as theselection andanointingofaking, thepeopleappearbeforeGod(1Sam.10:1911:151Chr.11:3).WhenSauldisobeys,Samuelrebukeshimfordoing the evil in the sight of Yahweh (15:19). Similarly, when Davidsins thenarratorcomments, ThematterwhichDavidhaddonewasevilin thesightofYahweh (2Sam.11:27).At thededicationofthetempleSolomonmakes reference inhisprayer toYahwehsservants whowalkbeforeyouwithalltheirhearts(1Kgs8:23).31 KingsareevaluatedonthebasisofwhethertheydogoodorevilinthesightofYahweh(e.g.15:5,816:7,25).

Whentheevilofthenationhadreacheditscompletion,YahwehwasexceedinglyangrywithIsrael,andheremovedthemfromhispresence....he cast them out of his sight.... he removed them from his presence (2Kgs 17:18, 20, 23). Judah remained (17:18) but not for much longer.Yahweh soon proclaimed, I will also remove Judah from my presencejustas I removed Israel.And Iwill reject thiscitywhich Ihavechosen,Jerusalem,andthe houseofwhichIsaid,mynameshallbethere(23:27).Insomerealsense,livingbeforeYahwehintheOldCovenantwasboundupwithlivinginIsrael,particularlyinJerusalemnearthetemple.MoreofthiswillbeseenwhenIsraelsotherwritingsareconsidered,butfornow

31 SolomonsreferencetothosewhowalkbeforeYahwehwithawholeheart(1Kgs 8:23) and Hanani the seers dictum that, As for Yahweh, his eyes areroaming in all the land that he may strengthen the hearts of those who arecomplete towardhim(2Chr.16:9),hintatthepresenceofaremnantwhoseheartsarecircumcised.


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considered, but for now it suffices tomention that thismindsetexplainsthe many places where the Psalmists long to be in Jerusalem at thetemple. For example, I rejoicedwhen theysaid tome,Letusgoup tothehouseofYahweh!(Ps.122:1).

3. The tabernacle. Before David brought the ark into Jerusalem (2Sam. 6:1217), and before the arks sojourn among the Philistines andvarious sites in Israel, it had apparently been in Shiloh (1 Sam. 4:34).Meanwhile the tabernacle and its altar seem to have been located inGibeon(2Chr.1:35).32 Priortothebuildingofthetemple,whenYahwehputhisnameinJerusalemtobeworshipedonlythere,worshipatGibeonwasacceptable.Afterall,Solomonsacrificedthere(1Kgs3:34),andthatnight Yahweh appeared to him in a dream granting his request forwisdom (3:514). Solomon responded by going to Jerusalem to sacrificebefore the ark, but this does not appear to be in repentance for havingsacrificedatthetabernacleinGibeon.33

Gods presence with the ark is stated when the narrator describes it.We read, The ark of God which is called by the name, the name ofYahwehSabaoth,whositswithrespecttothecherubim34 uponit(2Sam.6:2cf.1Chr.13:6).Thearkwaseventuallyplacedintheholyofholies(1Kgs8:111).

Godspresencewith thetabernacleisseeninhisresponsetoDavidsdesiretobuildthetemple,ButIhavebeengoingaboutinatent,eveninthetabernacle(2Sam.7:6).Godhaddweltinthemidstofhispeopleinthe tabernacle,and thepeoplehad lived inhispresencebeforehim.The

32 PriortotheconstructionofthetabernacleMoseswouldmeetwithGodinthetent of meeting (Exod. 33:711). After the tabernacle was constructed, thetabernacle was alternately referred to as the tent of meeting (cf. e.g. 1Chr.6:3132). When David brought the ark into Jerusalem he apparently felt nocompulsiontobringthetabernacletoJerusalemaswell,forhepitchedatentforthearkinZion(1Chr.15:1),whilethetabernacleMosesbuiltremainedatGibeon(1Chr.21:292Chr.1:3).

33 P.House, 1, 2 Kings (Nashville:Broadman&Holman,1995),pp.109,11112.

34 Translation of the phrase yoshev hakeruvim (2 Sam. 6:2 1 Chr. 13:6) isdifficult. hakeruvim is an indirect accusative of localdetermination (Joon126h cf. also GKC 118q). The NASB renders this phrase, who isenthroned above the cherubim. KJV, NKJV, and NIV read, who isenthroned between the cherubim. ESV and NRSV read, enthroned on thecherubim. The lack of consensus arises from the vagueness of the Hebrewphrasewearenottoldpreciselywhere(above,on,orbetween?)withrespecttothecherubimYahwehsits,butheisthere.


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ark represented Gods presence with his people. Davids desire to buildthe temple was answered by Gods promise to build Davids house, andhispromisethatDavidsseedwouldindeedbuildthetemple(7:1213).

4. The temple.Sincehewasnotallowed tobuild thetemplehimself,David commenced gathering necessary materials for the house of cedarSolomon would build. In Gods providence, the threshing floor ofAraunah theJebusite in themountainsofMoriahwaschosenas thesiteforthetemple(2Sam.24).35 OnceSolomonskingdomwasestablished(1Kgs 15), he began building the temple (6:1) and was seven years inbuildingit(6:38).

JustasselectindividualswerefilledwiththeSpiritofwisdom(Exod.28:3cf.also31:2335:31)fortheworkonthetabernacle,HiramofTyrewasfilledwithwisdomandunderstandingandknowledgetodoallworkwithbronze(1Kgs7:14).36 JustasthecloudcoveredthetentofmeetingandthegloryofYahwehfilledthetabernacle(Exod.40:34),thegloryofYahwehfilledthehouseofYahweh(1Kgs8:11).JustasMoseswasnotabletoenterthetentofmeetingbecausethecloudsettleduponit(Exod.40:35), the priests were not able to stand in order to minister from thepresence of the cloud (1 Kgs 8:11). Just as Yahweh demonstrated hisacceptanceofthenationbytakingupresidenceinthetabernacle,hetookupresidenceinthetemple.WaltherEichrodtpointsoutthatalltheplacesfromwhich IsraelcouldapproachherGod areultimatelysupersededby

35 Terriensexplanationofwhy thissitewaschosenappearstorejectthereasonsgivenin2Samuel24(ElusivePresence,pp.1878).

36 ThisfillingwasnotnormativeforallIsraelites.Phrasessuchasfilledwiththe Spiritofwisdomdonotreflect thewaythat theIsraelitesreferred toallgiftingsortalents,fortalentedsingersarenotdescribedasfilledwiththeSpirit of wisdom for making song.Ezra is notdescribed as filled with theSpirit ofwisdom for teachingTorah.Davids talentwith theharpresults inhim being described as knowinghow toplay (1Sam.16:18). In this samecontext, asDavids blessed life is described,we read,AndYahwehiswithhim(16:18),butnotthathewasfilledwiththeSpiritofwisdomformakingmusic. Other descriptions of facility in various arts include wise (1 Chr.22:15), learned/trained (25:7), discerning/skillful (25:7).Thedescriptionsof people being filled with skill for a task are rare and come on highlysignificant occasions the building of the tabernacle and the temple,respectively. The only places in the OT where ruach (spirit) is used withmale (fill) are Exod. 28:3 31:3 35:31 Deut. 34:9 Mic. 3:8. Those whoexperiencedthisfillingintheOTwereequippedforparticulartasks.


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ultimatelysupersededbytheTempleofZion.37

ThereareafewobservationsregardingSolomonsprayerofdedicationthat will prove important for the present inquiry. First, though it is truethatYahwehhasjustfilledthetemple(8:1011),Solomonacknowledgesfrom the outset that Yahweh is not contained by the temple (8:27).Further, Solomon pleads no fewer than eight times for Yahweh to hearfrom heavenwhenhispeoplepraytoward this place(8:30,3132,3334,3536, 3839, 4243,4445,4849).Neitheraspect is insignificant.38 OntheonehandSolomonasksYahwehtohearfromheaven,yourdwellingplace(8:30,39,43,49).Ontheotherhand,thereisarealsenseinwhichYahweh is to be addressed from the temple in Jerusalem so after theinevitable sin of the people (8:46) they are to repent by seeking God inJerusalematthetemple.ThisexplainswhyitmattersthatDaniel,inexile,haswindowsopenedtowardJerusalemashepraysthreetimesaday(Dan.6:10). Again, Yahwehs presence in the temple is presentedasenablingthenationtoobey(cf.1Kgs8:57581Chr.29:1819).

AfterSolomonsdeaththenationbeginsaslowbutpersistentdecline.Remarkably,nomentionofthetempleismadebetween1Kings14and2Kings 10. As Israel spirals into the likeness of her neighbours, as thekings induce thepeople to increase transgression, theplaceYahwehhaschosentoputhisnameisnotpartofthestory.Eighteenchapterswithnomentionofthetempleisallthemorestartlingwhenwerecognizethatthededicationofthetemple,withthegloryofGodfillingthetemplejustasithad done the tabernacle, was the apex of Israels national prowess. Theauthor takes the reader to the summit of a great mountain at thededicationofthetemple,onlytodropthereaderdownthesheerprecipiceof Israelsplummet intoidolatry.ItseemsthattheauthorwantsElishasquestion, Where is Yahweh, the God of Elijah? (2 Kgs 2:14) to echo

37 WaltherEichrodt, Theology of the Old Testament(Philadelphia:Westminster,1961,1967),1:103.

38 PaceH.D.Preuss, Old Testament Theology(Philadelphia:WestminsterJohnKnox, 1995, 1996), 2:45. Agreeing with Averbeck, Tabernacle, 825 G. J.Wenham, Deuteronomy and the Central Sanctuary, in D. L. Christensen(ed.) A Song of Power and the Power of Song (Winona Lake: Eisenbrauns,1993), p. 103 T. N. D. Mettinger, The Dethronement of Sabaoth (CWKGleerup,1982),p.31cf.alsop.37.


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through these sad pages of Israels sin where the temple is notmentioned.39

Inthelatterhalfof2Kings,oneofthefactorsbywhichIsraelsrulersare evaluated is how they posture themselves with regard to theDeuteronomic demand for centralization of national worship.40 In otherwords,thekingsareevaluatedbytheirattitudetowardthetemple.Moseshad declared that Yahweh would choose one place to set his name andthathewastobeworshipedonlythere(e.g.Deut.12:5,1314).41 Thatthekings are evaluated by this standard is most apparent in the statementsaboutakingsattitudetoward(1)thehighplacesand(2)thetemple.

First,thereferencestohighplacesthatwereorwerenotdestroyedarenotineverycasehighplaceswhereothergodswereworshiped,butplacesother than the temple in Jerusalem where the people sought to worshipYahweh. Thus, the narrator of Kings is commenting upon each kingsadherencetoMosesthroughthesereferencestohighplaces.Thisexplainshowakingcoulddowhatwas right in theeyesofYahweheventhoughthehighplaceswerenottakenaway(cf.2Kgs12:2314:3415:34,3435). It also explains Rabshakehs taunt to the people on the wall thatYahweh will not help them since Hezekiah had taken away Yahwehshighplacesandaltars(2Kgs18:22).

Second, thepiouskingsareconcernedwiththetempleanditsrepair.Jehoash is righteous to collect money for the maintenanceof the temple(12:416). The reader is struck by so much attention paid to the templeafterithadnotbeenmentionedforsolong.IntheeighteenchapterspriortothebeginningofJehoashsstory(2Kgs11:1),theclosestonecomestofindingareferencetoGodsdwellingplace,ortheplacehehaschosentoset his name, is Naamans request. He wants two muleloads of holyground to takeback toAram thathemayworshipYahweh(5:17).AfterJehoash, thegoodkingJosiah isalsoconcernedwiththetemplesrepair(2Kgs22:47).

Solomon had achieved a delicate balance. He recognized that whileGodchosetodwellinthetemple,hesimultaneouslydweltinheavenand

39 Cf.2Kgs1:3,6,16,Is itbecause there isnoGodinIsrael?Theanswerisprovided in the words of a nonIsraelite, Naaman, in 5:15, Behold, I knowthatthereisnoGodinalloftheearthexceptinIsrael.

40 Cf. G. von Rad, Old Testament Theology (Philadelphia: Westminster JohnKnox,1962,1965),1:336.

41 Cf.J.G.McConville, Grace in the End(GrandRapids:Zondervan,1993)S.Westerholm, Temple, in ISBE, 4:759 G. E. Wright,H.H.Nelson, and L.Oppenheim,TheSignificanceoftheTempleintheAncientNearEast, BA7(1944),pp.4188.


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could by no means be contained or manipulated through a house madewithhumanhands.Aspietycametobeassociatedwiththeupkeepofthetemple, it isnot surprising that in somecases thebalancewaslost.Thisresults in theneed for Jeremiah to rebuke thepeople for thesuperstitionthat the templeofYahwehwouldsomehowmagicallyprotectthemfromtheirenemies (cf. Jer.7:4).Theyarecorrectthatthetempleiscentraltotheir wellbeing as a nation, but incorrect to assume that the templeguaranteesYahwehspresence.

Chronicleswaswrittenfortheencouragementoftheremnantthathadreturnedtothelandfromexile.Oneofthechiefobjectivesofthisremnantwas to rebuild the temple, so it is not surprising that both books ofChroniclesarerepletewithreferencestothetemple.Evenaftertheexile,thedwellingofGodisinthemidstofthepeople,inthetemple.WhenwegettotheGospelsintheNT,Jesushimselfisoftenshownreferringtothetempleasthehouseofhisfather(e.g.Luke2:49John2:16).

It seems to have been generally held that Yahweh was enthroned inheaven,somewhereabovethecherubimwhoguardedeachendoftheark,which was perhaps his footstool,and that the trainofhis robe filled thetemple.42 In the midst of all these references to Gods presence withhispeople, one simply does not come away with the impression that eachmemberofthebelievingremnantwasindweltbyGodsSpirit.ApartfromtheNT,onemightnotevensuspectthatsuchathingwouldbepossible.

B. The preexilic prophetsYahwehdidnot leavehispeoplewithoutawitness.43 Hegraciouslysentemissaries tohischosennation.TheprophetswhodeliveredGodswordduringthemonarchyassuredthepeopleandthekingsthatYahwehwouldbe with them. They continued to affirm that life is lived before GodbecauseGoddwells amongthepeopleasheresidesinthetemple.ThecityYahwehchose forhimself, Jerusalem,wouldbe thecapitaloftheglobe.The emphasis on Gods presence with rather than inhispeoplematches

42 Forpassagesgivingthisimpressionsee1Sam.4:42Sam.6:22Kgs19:151Chr.13:6Pss80:199:1Isa.6:137:16Matt.5:3435.

43 ContrastA.Malamat,ProphecyatMari,inR.Gordon(ed.)ThePlaceIsTooSmallforUs,(WinonaLake:Eisenbrauns,1995),p.53.


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matcheswhathasbeenseenthusfar.Eachofthesethemeswillbebrieflydiscussed.44

1. God with his people. As Isaiah urges King Ahaz to trustYahwehinsteadofEgypt,heannouncesYahwehsintentiontobewithhispeople.TheverynameofthechildwhosebirthwillbeasigntoAhaz,Immanuel,meansGodwithus(Isa.7:14).MuchcouldbesaidaboutthisthemeinIsaiah712,buthere it sufficestonotethatwhatishopedfor,andwhatprovides assurance and motivation not to fear but to trust Yahweh (cf.41:10), is thepresenceofGod withhispeople(cf.Isa.8:8,10).Yahweheven promises to the remnant that he will bring them back from exile,When you crossover thewaters Iwillbewithyou....Donot fear, for Iamwithyou(43:2,5).

WhenYahwehcallsJeremiahtoprophesyhetooistold,Donotfeartheir presence, for I am with you (Jer. 1:8, cf. 1:19). Jeremiah alsocommunicatestothepeoplethattheyshouldnotfear,forGodwillbewiththem and redeem them from Babylon (30:11 42:11 46:28). Amos tooexpresseshisdesirethatYahwehbewiththepeople(Amos5:14).

2. In the presence of God. Theprophets speakof lifeas though it islivedbeforeGod.IsaiahreferstotripsIsraelitesmadetothetemplecourtsforsacrificeastimeswhentheywouldappearbeforeYahweh(Isa.1:12).Thesinsofthenationareregardedasdefianceinhisgloriouseyes,whichseeallthattakesplace(3:8).RejoicingalsotakesplaceinGodspresence(9:2[ET9:3]).

Jeremiah regards thenationsdetested thingsas thingswhichcannotbetoleratedifthenationistoenjoyGodspresence(Jer.4:1).HemarvelsthatthepeopledonottrembleatthefactthattheyliveinthepresenceofGod (5:22). The nation is threatened that if it does not repent itwillbecast out of Gods presence (7:15). Like Isaiah, Jeremiah regards thenationssinsashavingbeencommittedbeforetheeyesofYahweh(7:3032:3031).ToberejectedistobecastoutofYahwehspresence(23:39).Tellingly,JonahleavesIsraeltofleethepresenceofYahweh(Jonah1:3).

TheethicalappealstoGodspresence withthepeople defianceinhiseyes (Isa. 3:8), wonder that they do not fear God (Jer. 5:22) arereminiscentoftheethicalappealsthatPaulmakestotheindwellingSpiritexperienced by the believers he addressed (cf. e.g. Rom. 8:911 1 Cor.6:19).Thepreexilicprophets regardGodasdwellingamongthepeopleinthetemple,withtheresultthattheyspeakoflifeasbeinglivedbefore

44 Onceagain,representativepassageswillbegiveninthisdiscussion.Formorepassages of this nature see Chart 3: Gods Presence in the PreExilicProphets.


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Yahweh. They do not give us evidence that they regarded individualmembersoftheremnantascontinuallyindweltbyGodsSpirit.

3. God among the people. Isaiahproclaimedwhatwouldbetrueofafuture day, but was no less true when he announced it, Great in yourmidst is the holy one of Israel (Isa. 12:6). Statements that refer to thepeople drawing near to God, or to Yahwehs nearness, assume thatYahweh dwells in the midst of his people (29:13 58:2). RecountingYahwehs mercies to his people, Isaiah claims that the people rebelledand grieved his Holy Spirit (63:10). In the previous verse Isaiah hadreferredtotheangelofhispresence45 whohadsavedthepeople(63:9).Thenas thepeople remember thedaysofold,Isaiahasks,Whereistheone who brought them up from the sea with theshepherdsofhis flock?Where is theonewhoput in themidstof it [the flock]hisHolySpirit?(63:11).ThereferencetotheangelofYahwehspresence,theHolySpiritwhomthepeoplegrieved,andtheHolySpiritamongthepeopleareallwaysofreferringtoGodspresencewithhispeopleinthewilderness.46

The OT has given no indication that Gods Spirit indwelt eachindividualmemberof the remnant,but ithasgiveneveryindication thatGod was always present with his people.47 It would therefore seemmisguided to take this as a reference to the indwelling ministry of theHoly Spirit seen in the NT,48 particularly when John7:39 indicates thattheSpirithadnotbeengivenbeforeJesuswasglorified.

Insummarizing theexpressionsofGodspresence withhispeoplebydwelling among them in the preexilic prophets, we see that Jeremiahgives voice to a question that is very similar to the one asked by Isaiah(63:11). He says, Is Yahweh not in Zion? Is herKingnot inher? (Jer8:19). Jeremiah later affirms, But you are in our midst, O Yahweh!(14:9). Through Hosea Yahweh proclaims, For IamGodandnotman,theholyoneinyourmidst(11:9).Similarly,Amosdeclares,ForIshallpass through the midst of you, says Yahweh (5:17). Through JoelYahwehpromises,AndyoushallknowthatImyselfaminthemidstofIsrael (2:27). This passage in Joel is informative because Yahweh hasjustproclaimedhispresence(2:27),andineachofthenexttwoverseshedeclareshisintentiontopourouthisSpiritonallflesh(3:12[ET2:28

45 B.S.Childs, Isaiah(Philadelphia:WestminsterJohnKnox,2001),p.523F.Delitzsch,Isaiah,vol.7of CommentaryontheOldTestament,p.599.

46 Delitzschwrites,wehavehereanunmistakable indicationof themysteryofthetriunenatureofGodtheOne(Isaiah,p.601).

47 Childs,Isaiah,p.524.48 Pace Warfield,TheSpiritofGodintheOldTestament,pp.1212.


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29]).49 Micah denounces thepeoples falseconfidence,mocking thewaythattheyassurethemselvessaying,IsnotYahwehinourmidst?Evilwillnot come upon us (3:11). Speaking of the city collectively, Zephaniahdeclares,Yahwehisrighteousinhermidst(3:5cf.3:15,17).

Directevidence from theOT thateachindividualmemberoftheOldCovenant remnantwaspermanentlyindweltbytheSpiritofGodhasnotbeen found in the preexilic prophets.50 What has been found is inharmony with what was seen in the patriarchal narratives, in thenarratives of the exodus and the wanderings in the wilderness,51 in thenarratives of the conquest through the period of the judges, and in theperiod of the monarchy. Namely, that God was with the people he hadchosen. God also choseaplace tosethisname,andwe turnnow to themanyreferencestolocalitiesintheprophetsunderconsideration.

4. The temple and Jerusalem. There are countless references to thetemple,thehouseofYahweh,Jerusalem,andMountZioninthepreexilicprophets(seechart3).Theholycityiscentralforthenationspietyforinstance,JonahsprayercomestoYahwehinhistemple(Jonah2:7).Thecityisalsolinkedwiththeeschatologicalhope,andwhenYahwehreignsover the earth all nations will stream to his capital city to worship andlearnhisways(Isa.2:14cf.Mic.4:13).Theimportanceofthislocationis such that it is not surprising that some began to trust in the locationrather than in Yahweh, incurring Jeremiahs rebuke (Jer. 7:4). Israelsdeepest woe is that Yahwehs sanctuary would be defiled (Lam. 1:10),worseyetthatthiswouldmeanthatYahwehhadinfactrejectedit(2:67).Zephaniah states that those who defile Yahwehs house will be heldaccountablefortheiractions(Zeph.1:9).

C. SummaryThroughout the period of Israels monarchy locations are significant.Fromtheholyhighplacesbeforecentralizationwasaccomplished(e.g.1Sam.9:14)tothegloryofYahwehfillingthetempletoabidethere(1Kgs8),noIsraelitewouldhavequestionedthesignificanceofworshipingGodfrom particular locations. Further, once the temple was built, if any

49 The outpouring prophesied by Joel does not result in people beingcontinually indwelt by Gods Spirit, but in people prophesying (cf. Joel 3:1[ET2:28]).

50 SoalsoL.Neve, The Spirit of God in the Old Testament (Tokyo:Seibunsha,1972),p.57.

51 Hamilton,GodwithMenintheTorah.


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faithfulIsraelitehadbeenaskedwheretheSpiritofYahwehremained,hewould surely have said something like, He is enthroned above thecherubim over the ark (cf. 2 Sam. 6:2). Dwelling in the midst of hispeople, Yahweh was with them. His people lived their lives beforehim.Their God was in their midst, and once Jerusalem was chosen and thetemple was built it was wrong to attempt to worship Yahweh from anyother place. This much the texts clearly tell us. The texts give us noindicationthatbelievingIsraeliteswerethemselvesinhabitedbytheHolySpirit.52

IV.THEEXILEANDTHERETURNBy now it is clear that locations are important in the OT, and also thatGodspresence withhispeopleisaprominentthemeintheseScriptures.ThebooksoftheOTthatareconcernedwiththetimeoftheexileandthereturn fromexilecontinue tocommunicateGodsnearnessinawaythatcorresponds with what has been seen thus far. References to the templeand Jerusalem are by far the most common, but we also see statementsthat Gods hand is upon people, that he is with people, that life isconducted in the presence of God, and that God is among the people.Chart4:GodsPresenceintheExileandtheReturnbelow,willsufficetoshowthatthesewritingsareofapiecewithwhathasbeenseentothispoint.Ratherthanillustratethesethemesinamannersimilartowhathasbeen done above, we will consider here whether there is evidence thatGodsSpiritcontinuallyindwelteachindividualmemberofthebelievingremnant.

Two lines of evidence in this literature might suggest that OldCovenantbelieverswereindwelt,butitwillbeseenthattheindwellingofOld Covenant believers cannot be established on these passages. On theonehand,certain individualsare said tohavetheSpirit in them.Ontheotherhand,certainstatementsmightsuggestthatbelieversingeneralareindwelt.Wewilllookfirstatparticularindividuals,andthenatbelieversmoregenerally.

WhenYahwehcommandsEzekiel torisetohisfeetthathemightbeaddressed,Ezekiel reports, And theSpiritenteredmewhilehespoketome, and he stood me on my feet (Ezek. 2:2). Several observations arerelevant here. First, Ezekiel is clearly a believer before this happens tohim the prophet has seen Gods glory and responded appropriately

52 Walther Zimmerli, Old Testament Theology in Outline (Atlanta: JohnKnox,1978),pp.7081.


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thereto in chapter 1. Second, this same thing (the Spirit entering him)happens to Ezekiel on at leastoneotheroccasion,Ezekiel3:24 (cf.also11:5),whichindicatesthattheSpiritdidnot remainwithinEzekielafterheenteredhimthefirsttime.Third,1Peter1:11declaresthattheSpiritofChristintheprophetswasbearingwitnessbeforehandtothesufferingsofChristandthegloriestofollow,whichcausedthemtosearchintowhenorwhatkindoftimehewasindicating.ItisthereforeclearthatthosewhoprophesiedhadtheSpiritofChristinthem.53

It is not clear, however, that theSpiritofChristwas in theprophetseven when they were not prophesying. Ezekiel seems to have beenspeciallyempoweredeachtimehewastoprophesy,andbecausetheSpiritentered him anew it does not seem thathisexperienceof theSpiritwascontinual. We read of David that, Samuel took the horn of oil andanointedhiminthemidstofhisbrothers,andtheSpiritrushedtoDavidfrom that day forward (1 Sam. 16:13). This could mean that the SpiritwascontinuallyuponDavid,oritcouldmeanthattheSpiritcontinuedtorush tohimand inspirehimat significantmoments.54 Inanycase, theSpiritcomesuponDavidwhenheisanointedasking,soneitherDavidsexperience nor Ezekiels appears to be normative for Israelites who arenotprophetsoranointedkings.55

The same applies to what Daniel and Micah experienced. WhenNebuchadnezzerdemands thathis seersnotonly interprethisdreambutdivineitscontentsontheirown,theyareexasperatedandclaim,Noonecan declare it before the king except gods, whose dwelling place is notwith flesh (Dan. 2:11). The kings advisers are incorrect the one trueGod had made a dwelling among flesh. He dwells among the nation hechose,Israel.Danielislaterreferredtoasone,inwhomisaspiritoftheholygods (Dan.4:8).ThespiritofthepluralityofholygodsreferredtobyBelteshazzarhardlyreflectsthetheologyoftheOT.Nevertheless,asaprophet, Daniel fits the description offered by Peter (1 Pet. 1:11). ThesamecanbesaidforMicah(Mic.3:8).

53 Cf.R.R.Wilson, Prophecyand Ecstasy, inC.E.CarterandC.L.Meyers(eds) Community, Identity, and Ideology (Eisenbrauns, 1996), p. 409Eichrodt,TheologyoftheOldTestament,pp.31928.

54 AgainstD.I.Block,EmpoweredbytheSpiritofGod:TheHolySpiritintheHistographicWritingsof theOldTestament, SBJT1(1997),pp.523.WithM. Dreytza, Der theologische Gebrauch von RUAH im Alten Testament(Giessen:BrunnenVerlag,1990),p.170.

55 SimilarlyWood, The Holy Spirit in the Old Testament,p.64Hildebrandt, AnOldTestamentTheologyoftheSpiritofGod,p.61.


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Inresponsetotheunfaithfulnessofhispeople,Yahwehabandonedthetemple(Ezek.10:4,181911:23cf.Jer.12:7).ReadintheirOTcontext,the promises fromYahweh to thepeople thathewouldputanewSpiritin the midst of you (Ezek. 11:19 36:2627) look like a promise fromYahwehthathispresencewillonceagaindwellinthetempleinthemidstof thepeople.56 In fact,hegoeson topromisethisverything(37:262843:7). Because the OT material that precedes Ezekiel does not indicatethattheindwellingministryoftheSpiritwasaknownphenomenon,andbecause theevidenceintheOTafterEzekieldoesnotindicatethatthosewhofollowedhimdevelopedtheidea,57 theburdenofproofwouldseemtobeonthosewhowouldinterpretEzekiel36:2627asadirectpromisethatGodsSpiritwoulddwellineachindividualbeliever.

Itcouldbe thatEzekiel36:27 (IwillputmySpiritwithinyou)hasindwellinginview,while36:26(Iwillgiveyouanewheart)speaksofregeneration.Ifthatisthecase,myargumenthereisnotaffectedbecausethis prophecy is eschatological. It canbegranted that36:26 (newheart)was experienced by Old Covenant believers, but 36:27 (Spiritamong/within)predictsaneschatologicalrealitythatwillonlyobtainafterthecross.Insupportofthis,inJohn3,whereJesusspeaksofregenerationto Nicodemus, there are no temporal indicators that regenerationcannot

56 Beqirbechem issynonymouswith betocham.On betochamS.S.Tuellwrites,with more than two, it means among (e.g., [Exod] 25:8, of the Lord livingamongthepeopleIsraeltheNRSVusesthemoretraditionalreadinginthemidst of them in this context) (NIDOTTE, 4:280). BDB is similar onbeqirbechem, ofanumberofpersons, in the midst, among(p.899,1f.).Cf.alsothetenusesof betok(s.v.)thatarelistedassynonymouswith beqerevinA.EvenShoshan(ed.) A New Concordance of the Old Testament(Jerusalem:Kiryat Sefer, 1997), pp. 12212. Cf. also ibid., s.v. qerev for the listing ofbetokassynonymouswith beqirbo, beqerev(pp.10323).Thispointreceivessupport from Ezekiel 37:114. In the vision of the dry bones the vivifyingSpirit/breath does not go into the midst of the bones, but enters as manyindividual sets of skeletal remains as come to life. Thus, throughout thispassage Ezekiel does not say that the Spirit will be put among you or inyour midst (both reflecting beqirbechem). Instead Ezekiel says, Thus saystheLordYahwehtothesebones,BeholdIamabouttocausebreath/Spirittogo into you (bachem) that you may live (Ezek. 37:5 [emphasis mine]).Perhaps,then,whenEzekielwantstodescribetheSpirit/breathenteringeachindividualheuses bachem (cf.37:56,14also bahemin37:10).Bycontrast,whenEzekielwantstospeakoftheSpiritreturningtodwellamongthepeopleandreinhabitthetempleheusesbeqirbechem.

57 Cf.J.Day,InnerbiblicalInterpretationintheProphets,in The Place Is TooSmallforUs,pp.23046.


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regeneration cannot happen until after the cross. By contrast, thereceptionofthe(indwelling)SpiritbythedisciplesawaitstheglorificationofJesus(John7:39).

V.ISRAELSOTHERWRITINGSIt is difficult to place Israels writings that have not been considered tothispointatparticulartimesinIsraelshistory.Generallyspeaking,thesewritings run parallel to the nations experience with her God, and theyreflect upon life with the almighty, free, sovereign Yahweh. In thesewritings(Job,Psalms,Proverbs,Ecclesiastes,SongofSongs,andEsther),Gods presence is seen most clearly in Psalms. For various reasons theother books are relatively silent on the theme.58 Because Psalms has somuchtosay,onlyabriefsamplingwillbegivenhere.59

ThePsalmistfearsnoevilbecauseYahweh,hisshepherd,is withhim(Ps. 23:4). Nor will Yahweh abandon his people (94:14). The PsalmistdesiresthatGodbenearandnotfaroff(38:21),forYahwehisashieldforhis people (3:3). The Psalmist petitions Yahweh to make him live(119:25),60 andlifeislivedinthepresenceofGod(41:12).ReferencestoJerusalem, Mount Zion, and the temple are so prominent in the Psalterthat somehavespokenofa theologyof Jerusalem.61 YahwehdwellsinZion (9:12 [ET 9:11]), he is in his holy temple, and his throne is inheaven(11:4).Helpcomesfromthesanctuary,evenfromZion(20:3[ET20:4]).EnteringthesanctuarymeansenteringGodspresence,anddoingsohasasanctifyingeffectuponOldCovenantbelievers(73:17).BecauseYahweh dwells there, one day in the temple courts is better thanthousandselsewhere(84:11[ET84:10]).BecauseZionistheplacewhere

58 In Esther God is the unseen actor. In Proverbs the fear of Yahweh is muchmore prominent than his presence, thoughawareness ofhis presence causesthe fear of him. The Song of Songs is a love poem, and though it does notpresentloveapartfromGod,itdoesnotovertlyarticulatehispresence.Jobisa series of discourses with God manifestinghimself inglory at the end.Cf.Terriensdiscussionofthewisdomliterature,ElusivePresence,pp.35089.

59 Aswiththeprevious,formorereferencesseeChart5below:GodsPresencein Israels Other Writings. Cf. also Terriens discussion, The PsalmodyofPresence,ch.6of ElusivePresence,pp.278349.

60 The Piel imperative of chaya is often translated as revive (cf.NASB),butthePielcanhavecausativeforce(cf.GKC52g)resultinginthetranslation,Causemetolive(cf.BDB,311).

61 Cf. T. L. Brensinger, Jerusalem, NIDOTTE, 4:7726 J. T. Strong, Zion,Theologyof,NIDOTTE,4:131421.


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Yahwehdwells,membersoftheremnantaresaidtohavebeenbornthere(87:17).YahwehisenthroneduponthepraisesofIsrael(22:4[ET22:3])because they praise him in his sanctuary (150:1). Indeed, the Psalmistconsiders himself blessed because he will dwell in thehouseofYahwehforever(23:6).62

VI.CONCLUSIONIhavearguedthatinthesestagesofIsraelshistory,Godspresence withhispeople results in their faithfulness.ThisdoesnotmeanthatGodhadno interior ministry to his people by his Spirit he clearly did. It doesmean that the OT does not speak of the Spirit of God dwelling inindividualbelieversonapermanentbasis.

This study has seen that the OT has three categories for Godspresence. These categories are not mutually exclusive. First, Yahweh iseverywhereandcannotbelimitedtoaparticularlocation(1Kgs8:27Ps.139). Nevertheless, the very people who make such observations (e.g.Solomon) acknowledge that, second, Yahweh indwells the temple inJerusalembyhisSpirit(1Kgs8:1213).Third,Yahwehdwellsinheaven(1Kgs8:30).ThatYahwehiseverywhereisakintohisbeinginheaven,buthisdwellingamonghischosenpeopleindicateshiscommitmenttosetthemapartforhimself.IntheOTGoddwells withhispeoplecorporately,butnotinthemindividually.63

GodspresencewithhispeopleisseeninavarietyofwaysthroughtheOT. It seems that the OT presents Yahwehs creation of a people forhimself through his selfrevelation to Israel. Further, the OT presentsYahweh maintaining his people by remaining with them. From thisinvestigation it seems that we have warrant to speak of Old Covenantbelieversashavingbeenregeneratedbutnotindwelt.Adayisprophesiedwhen Yahwehs Spirit will be pouredoutonhispeople,and it isgentlyintimatedthathisSpiritwilldwellinhispeople.TheOT,however,doesnotgiveclearevidence that itsbelieverswerecontinually indweltby theSpiritofYahwehinthewaythattheNTdoes.ThewordsofJesusinJohn14:17, He iswithyou,andhewillbe inyou, seemaptlydescriptiveofthisaspectofOTtheology.

62 See further Hermann Spieckermann, Heilsgegenwart: Eine Theologie derPsalmen(Gttingen:VandenhoeckandRuprecht,1989).

63 Terrien,ElusivePresence,p.408.

Tem

ple;

H

ouse

of G

od#;

D

wel

ling

of G

od*

18:3

1#

1:7#

, 9,

24

#;

2:29

*,

32*;

3:

3, 1

5#

Tent

of

M

eetin

g;

Tabe

rnac

le#;

Ark

*

18:1

; 19:

51;

22:1

9#, 2

9#

20:2

6-27

*

3:3*

; 4:3

-4*;

6:7

*

Bef

ore/

in th

e Pr

esen

ce

of

God

; G

od

hear

s/se

es

4:13

; 7:

23;

18:8

, 10

; 19

:51;

24:

1

5:5;

20

:23,

26;

21:

2

1:12

, 15,

19,

22;

2:1

7,

18, 2

1, 2

8; 6

:20

Mee

ting

God

5:14

-15

2:1;

6:1

1-26

; 7:2

, 4, 9

; 13

:3-5

, 9-2

2

3:4-

14, 2

1

God

in

th

e m

idst

of

/am

ong

the

peop

le

(the

cont

rary

in

ita

lics)

3:10

; 22:

31

(4:1

4)

4:21

Cha

rt 1:

God

s P

rese

nce

in th

e C

onqu

est

the

Judg

es

God

with

Peo

ple

I w

ill

be

with

you/

Yah

weh

is

w

ithyo

u/M

ay Y

ahw

eh b

ew

ithyo

u(th

eco

ntra

ry1:

5, 9

, 17

; 3:

7; 6

:27;

14

:12;

7:1

2

1:19

, 22

; 2:

18;

6:12

, 13

, 16;

16:

20

2:4

3:19

Josh

ua

Judg

es

Rut

h

1 Sa

mue

l 1:

17:

17

Tem

ple;

H

ouse

of G

od;

Dw

ellin

g of

God

7:5-

7, 1

3; 1

2:20

; (2

4:16

, 18,

25)

3:1-

2; 5

:3,

5; 6

:1-3

8; 7

:12,

40-

51;

8:1-

61;

9:1,

3,

7, 8

, 15

, 25

; 10

:5, 1

1; 1

2:27

; 14:

26, 2

8;

11:3

-4, 7

, 10,

11,

13,

15,

18-

19; 1

2:4,

5-

16, 1

8; 1

4:14

; 15:

35; 1

6:8,

14,

18;

18:

15-

16; 1

9:1,

14;

20:

5, 8

; 21:

4, 5

, 7; 2

2:4-

5,8-

9; 2

3:2,

4,

6, 7

, 9,

11,

12,

27;

24:

13;

6:10

, 31-

32, 4

8; 9

:2, 1

3, (

19),

23, 2

6-27

,(3

3);

17:4

-5,

12,

14;

22:1

-2,

5-11

, 19

;23

:4, 2

4-32

; 24:

5, 1

9; 2

5:6;

26:

12, 2

0, 2

2,27

; 28:

2-3,

6, 1

0-21

; 29:

1-3,

7-8

, 16,

19

2:1,

4-6

, 12

; 3:

1-17

; 4:

1-22

; 6:

1-42

; 7:

1-22

;

8:1,

16;

9:4

; 12

:9, 1

1; 1

5:18

; 16

:2;

20:5

, 8-9

,

28; 2

2:12

; 23:

3, 5

, 6, 9

, 12,

14,

18-

20; 2

4:4-

14,

16-1

8, 2

1, 2

7; 2

5:24

; 26:

16, 1

8-19

, 21;

27:

2-3;

Tent

of

M

eetin

g;

Tabe

rnac

le;

Ark

6:2,

17;

7:2

, 6; 1

5:25

2:28

-30;

3:1

5; 6

:19;

8:1

-11

6:31

-32,

48;

9:2

1, 2

3; 1

3:3,

5-1

4;15

:1-3

, 12

, 24

, 26

, 28

-29;

16:

1,4,

6, 3

7, 3

9; 1

7:1;

21:

29; 2

2:19

;23

:26-

32; 2

8:2

1:3-

5; 5

:1-1

4; 6

:41

Bef

ore/

in t

he P

rese

nce

of G

od;

God

hea

rs/s

ees

(the

cont

rary

in it

alic

s, si

mila

r sta

tem

ents

in p

aren

thes

es)

10:1

9, 2

5; 1

1:15

; 12

:3,

7, 1

7;

14:6

; 15

:19,

33;

16:

7; 2

1:6,

7;

(22:

10);

23:1

8; (2

4:6)

; 26:

20

3:28

; 5:

3; 6

:14,

16,

17;

7:2

9;

11:2

7; 1

5:25

; 21:

1, 9

2:4;

3:1

0; 8

:23,

25,

28,

62,

64,

65

; 9:3

-4, 2

5; 1

5:5,

11;

16:

7, 2

5,

30; 1

9:11

; 21:

20; 2

2:43

; 22:

52

3:2,

14,

18;

5:1

6; 8

:18,

27;

10:

30; 1

2:2;

13:

2,

4, 2

3; 1

4:3,

26;

15:

3, 9

, 18,

24,

28,

34;

16:

2,

14;

17:2

, 17

, 18

, 20

, 23

; 18

:3;

19:1

4; 2

0:3;

21:2

, 20;

22:

2, 1

9; 2

3:3;

23:

27, 3

2, 3

7; 2

4:9,

11:3

, 19

; 13

:8,

10;

17:1

6, 2

7;

19:1

3; 2

3:13

, 31;

28:

8; 2

9:22

1:6;

2:6

; 7:4

; 14:

2; 1

6:9;

19:

10; 2

0:9,

13,

18,

32;

22:4

; 24

:2;

25:2

; 26

:4;

27:2

, 6; 2

8:1;

29:

2, 1

1; 3

0:9;

31:

20;

33:2

, 12,

22-

23; 3

4:2

Cha

rt 2:

God

s P

rese

nce

in th

e M

onar

chy

God

with

Peo

ple

I w

ill

be

with

yo

u/Y

ahw

eh

is

with

you/

May

Y

ahw

eh

be

with

yo

u (th

eco

ntra

ry i

n ita

lics,

sim

ilar

stat

emen

ts i

n

10:7

; (1

2:22

) 16

:18;

17

:37;

18

:12,

14,

28;

20:

13;

28:1

5, 1

6

5:10

; 7:3

, 7, 9

; (8

:6, 1

4); 1

4:17

1:37

; 8:5

7-58

; 11:

38; (

18:4

6)

(3:1

2, 1

5); 1

8:7;

(2

1:14

)

9:20

; 11

:9;

(15:

26);

17:2

, 6,

8;

(18:

6, 1

3); 2

2:11

, 16,

18;

28:

20

1:1;

15:

2, 9

; 17

:3;

19:6

; 19

:11;

20

:17;

32:

7, 8

; 35:

21; 3

6:23

; 12

:5; 2

5:7

1 Sa

mue

l 8:

131

:13

2 Sa

mue

l

1 K

ings

2 K

ings

1 C

hron

icle

s

2 C

hron

icle

s

Jeru

sale

m/

Mou

nt Z

ion

2:2;

4:3

, 5; 8

:18;

18:

7; 2

4:23

;25

:6,

10;

27:1

3; 2

8:16

; 29

:8;

30:2

9;

31:9

; 33

:20;

37

:35;

38:6

; 40

:2,

9;

51:3

; 57

:13;

60:1

4; 6

5:11

, 25;

66:

20

3:17

; 8:1

9

(5:1

9)

1:2

2:1,

15,

32;

3:1

5-18

, 21

1:16

, 17,

21

3:12

; 4:1

-2, 7

Tem

ple/

Hou

se/

Sanc

tuar

y/

Dw

ellin

g

1:12

; 2:

2-3;

6:1

, 4;

8:1

4, 1

8;18

:4;

26:2

1; 3

3:5;

37:

1, 1

4;38

:20-

21;

43:2

8; 4

4:28

; 56

:5,

7; 5

7:15

; 60

:13;

62:

9; 6

3:15

,18

; 64:

11; 6

6:6

7:2,

4,

10-1

1, 1

4, 3

0; 1

1:15

; 12

:7;

17:1

2, 2

6; 1

9:14

; 20:

1-2;

24:

1; 2

6:2,

6-7,

9-1

0, 1

8; 2

7:16

, 18,

21;

28:

1, 3

,5;

29

:26;

32

:34;

34

:15;

35

:2,

4;36

:5-6

, 8,

10;

38:

14;

41:5

; 50

:28;

1:10

; 2:6

-7; 2

:20

9:4,

15

2:8

1:9,

13-

14, 1

6; 2

:17;

3:1

8

2:4,

7

1:2-

3; 3

:12;

4:1

-2

2:20

1:9;

3:4

God

am

ong

the

Peop

le

12:6

; 63:

11;

(29:

13; 5

8:2)

8:19

; 14:

9

11:9

5:17

2:27

3:11

3:5,

15,

17

In th

e Pr

esen

ce o

f God

(r

ejec

tion

in p

aren

thes

es)

1:12

; 3:

8;

9:3;

23

:18;

48

:19;

64

:1-3

; 65:

12; 6

6:23

4:1;

5:

22;

7:10

; (7

:15)

; 7:

30;

12:1

1; (

15:1

); 15

:8,

19;

17:1

6; 1

8:20

; (2

3:39

); 32

:30-

31; 3

5:19

2:19

; 3:3

5; 4

:16

1:3,

10

1:5-

6

1:7;

(3:1

)

Cha

rt 3:

God

s P

rese

nce

in th

e Pr

e-Ex

ilic

Prop

hets

God

with

Peo

ple

(sim

ilar

stat

emen

ts

inpa

rent

hese

s;

the

cont

rary

in

italic

s)

7:14

; 8:

8, 1

0; 4

1:10

; 43

:2,

5; 4

5:14

; 57:

15; (

60:1

9-20

)

1:8,

19

; 12

:7;

(15:

17);

15:2

0; 2

0:11

; 30:

11; 4

2:11

; 46

:28

5:6

5:14

Isai

ah

Jere

mia

h

Lam

enta

tions

Hos

ea

Am

os

Joel

Oba

diah

Jona

h

Mic

ah

Nah

um

Hab

akku

k

Zeph

ania

h

Jeru

sale

m/

Mou

nt Z

ion

20:4

0; 2

8:16

; 34:

26

9:16

-20;

(1

1:16

, 20,

41,

45)

1:3-

4

1:17

; 2:1

2; 3

:2; 8

:3; 1

4:16

-21

Tem

ple/

Hou

se/S

anct

uary

/ D

wel

ling

5:11

; 7:

22;

8:6,

7,

16;

9:3,

6,

7;10

:3-4

, 18

-19;

11

:1;

23:3

8-39

;24

:21;

25:

3; 3

7:26

-28;

ch

s40

48

1:2;

5:1

, 3,

23;

8:1

1; 9

:17,

24

, 26;

11:

31

1:2-

5, 7

, 43

, 58

, 68

; 3:

6, 8

-12;

4:1

, 3,

24;

5:2-

3, 8

-9,

11-1

7; 6

:3,

5, 7

-8,

12,

15-1

7, 2

2; 7

:7, 1

5-17

, 19-

20, 2

3-24

, 27;

8:17

1925

2930

3336

;9:8

9;10

:1

1:9;

2:8

; 3:

26,

31;

6:10

-11;

7:6

0,

73;

8:16

; 10

:28,

32-

39;

11:1

1-12

, 16

, 20,

22;

12:

40; 1

3:4,

7, 9

, 11,

14

1:2,

4, 8

-9; 2

:3, 7

, 9, 1

5, 1

8

1:16

; 2:

13;

3:7;

4:9

; 6:

12-

15;

7:3;

8:

9;

9:8;

11

:13;

14

:20-

21

2:11

; 3:1

God

am

ong

the

Peop

le

28:2

2 (S

idon

); 37

:26-

28

2:5

2:5,

10-

11; 8

:3

In th

e Pr

esen

ce o

f God

(r

efer

ence

s to

G

od

depa

rting

are

in it

alic

s)

8:12

; 9:

9;

22:3

0;

38:2

0;

(39:

23);

40:4

6;

41:2

2;

(42:

13);

43:2

4; 4

4:15

; 46:

9

6:10

-11;

9:2

0

5:4

1:6;

4:5

; 9:8

2:

13; 3

:1; 6

:5; (

9:14

); 14

:5

Cha

rt 4:

God

s P

rese

nce

in th

e Ex

ile a

nd th

e R

etur

n

God

with

/ H

and

upon

1:3;

3:1

4, 2

2; 8

:1;

34:3

0;

37:1

; 40:

1; (4

8:35

)

1:3;

7:6

, 9, 2

8; 8

:18,

22,

31

2:8,

18

1:13

; 2:4

8:23

; 10:

5

Ezek

iel

Dan

iel

Ezra

Neh

emia

h

Hag

gai

Zech

aria

h

Mal

achi

Tem

ple/

Mou

nt

Zion

/Jer

usal

em

(rel

ated

st

atem

ents

in

pare

nthe

ses)

2:6;

3:4;

5:7

; 9:

11;

11:4

; 15

:1;

18:6

; 20

:2;

(22:

3);

23:6

; 24

:3;

26:8

; 27

:4-5

; 28

:2;

29:9

; 36

:8;

42:4

; 43

:3;

46:4

; 48

:1-2

; 48

:9;

50:2

; 52

:8;

55:1

4; (

60:6

); 61

:4;

63:2

; 65

:4;

66:1

3; 6

8:5,

16,

18,

24,

29,

35;

69:9

; 73

:17;

74:

2-4,

7-8;

76:

2, 7

; 78:

60, 6

8-69

; 79:

1;84

:1-4

, 10

; 87

:1-7

; 92

:13;

93:

5;96

:6,

8;

99:1

-2,

5,

9;

100:

4;10

2:16

; 11

6:19

; 11

8:26

; 12

2:1,

9; 1

25:1

; 128

:5; 1

29:5

; 132

:5, 7

,8

13;1

34:1

-2;1

35:2

21;1

37:5

-

5:1

Bef

ore/

In t

he P

rese

nce

of

God

; God

in m

idst

29:4

16:1

1; 1

7:2;

21:

6; 3

1:20

; 32

:7;

41:1

2; 4

2:5;

44:

3;

51:4

, 11;

84:

7; 8

6:9;

88:

1-2;

95:

2; 9

6:13

; 97:

5; 9

8:9;

11

6:9;

139

:7; 1

40:1

3

3:4;

15:

2, 1

1; 2

4:18

5:2

God

a S

hiel

d (r

elat

ed

stat

emen

ts

in

pare

nthe

ses)

3:3;

18

:2;

28:7

, (9

); (3

4:7)

; (3

6:7)

; (4

6:1)

; (5

7:1)

; 59

:11;

(6

3:7)

; 84

:9, 1

1; 1

44:2

God

nea

r Peo

ple

(con

trary

in it

alic

s)

(rel

ated

st

atem

ents

i n

pare

nthe

ses)

(22:

19);

34:1

8;

38:2

1;

71:1

2;

73:2

8;

75:1

; 14

5:18

; 148

:14

15:2

9

Cha

rt 5:

God

s P

rese

nce

in Is

rael

s O

ther

Writ

ings

God

with

Peo

ple

(rel

ated

st

atem

ents

in

pa

rent

hese

s)

29:5

14:5

; 16

:8;

23:4

; (4

2:8)

; 46

:7,

11;

73:2

3; (

94:1

4);

108:

11; (

114:

2); 1

39:1

8

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ms

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erbs

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