This sermon is from the Rev. Charles G. Dennison sermon archive, part of “The Holy Spirit” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 15, 1995.

Tonight we are looking at Psalm 51. Let us pay careful attention to the reading of God’s word. Be gracious to me, O God, according to thy lovingkindness. according to the greatness of thy compassion, blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin.

For I know my transgressions, and my sin is ever before me. Against thee, the only, I have sinned, and done what is evil in thy sight, so that thou art justified when thou dost speak, and blameless when thou dost judge. Behold, I was brought forth in iniquity, and in sin my mother conceived me. Behold, thou dost desire truth in the innermost being, and in the hidden part thou wilt make me know wisdom.

Purify me with thyssop, and I shall be cleaned. Wash me, and I shall be whiter than snow. Make me to hear joy and gladness. Let the bones which thou hast broken rejoice. Hide thy face from my sins and blot out all my iniquities. Create in me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from thy presence, and do not take thy Holy Spirit from me. Restore to me the joy of thy salvation, and sustain me with a willing spirit. Then I will teach transgressors thy ways, and sinners will be converted to thee. Deliver me from bloodguiltiness, O God, thou God of my salvation. Then my tongue will joyfully sing of thy righteousness. O Lord, open my lips, that my mouth may declare thy praise.

For thou dost not delight in sacrifice, otherwise I would give it. Thou art not pleased with burnt offering. The sacrifices of God are a broken spirit, a broken and a contrived heart, O God, thou wilt not despise. By thy favor do good to Zion. Build the walls of Jerusalem. Then thou wilt delight in righteousness, in righteous sacrifices. in burnt offering and full burnt offering, then young bulls will be offered on by an altar.”

We praise you, O God, for your word, for this word that comes from you gives to us life. O Father, in this life that we now have because of your word, we pray, Lord, that we would be attentive to those matters which you have put before us for our benefit. even the very means of grace. We pray, Lord, that we would avail ourselves of these means and be profited by them. But also, O God, in your word, we ask that we might be submissive to your ordinances and even to your offices which you have established for your church and for her benefit. So, Lord, discipline us. Yes, personally, but also corporately, that we might prove to be a willing people, obedient at every step.

We ask this, O God, through Christ, in whom perfect obedience and submission is found. Amen. Tonight we are taking up the matter of the Holy Spirit in the Old Testament. The Holy Spirit in the Old Testament. When we take up this issue, there are essentially four matters that come before us for review. The Holy Spirit and the person of God. The Holy Spirit and the person of God.

2. The Holy Spirit and the diversity of the Holy Spirit’s activities. The Holy Spirit and the diversity of His activities.

3. The Holy Spirit and office. The Holy Spirit and office. And finally, the Holy Spirit and the history of revelation. Or, if you will, the Holy Spirit and the history of redemption. We begin with the Holy Spirit and the person of God. Now, it must be admitted at the outset that the Holy Spirit in the Old Testament is clothed somewhat in shadows, just as also is the eternal Son of God. However, When left with the Old Testament material, we can say that the Holy Spirit has a much more clearly delineated identity than the Eternal Son.

For instance, the Son is presented in such a way that even the most devout saints, possessing that Old Testament consciousness, could not put together the puzzle of the divine-human relationship that was to be for God’s coming deliverer. Now, there are hints that the coming Son of God will be fully divine as well as fully human, but the uniform method of Messianic interpretation was, in fact, even by the most devout, to divide the person of the Messiah from the literal appearance of God in his coming.

This accounts, then, for the surprise, the amazement, of the New Testament witnesses. But the Old Testament repeatedly speaks about the Spirit of God, and that explicitly. The Old Testament repeatedly speaks about the Spirit of God, or the Spirit of the Lord, and that explicitly. The Old Testament mind, therefore, had no difficulty seeing the Holy Spirit intruding into the created order. as God extending himself to his creation and into his world.

The cloak concealing the Holy Spirit has to do with his Trinitarian identity. Therefore, not specifically as he being God himself, but then in the specific formation of Trinitarian identity, as one with God, but also as a distinct person having individuality. The full revelation of the one true God, Father, Son, and Holy Spirit, has not been granted as yet in the Old Testament. This is not to say Hints are absent even about this matter of the Trinity.

For example, the distinct and individual personality of the Holy Spirit is hinted at in this psalm which we read this evening, Psalm 51, and specifically verse 11, when David pleads that God not remove the Holy Spirit, his Holy Spirit, from him. The text seems to indicate a distinction between God in relationship to David’s appeal and the Holy Spirit in relationship to David’s person.

Thus, the individuality of the Holy Spirit, the distinct identity of the Holy Spirit, at the same time, of course, related dynamically to God himself. Overarching the text here is the conviction that the loss of the Holy Spirit’s presence is the loss of God’s presence. Therefore, you see, while there is the individuality of the Holy Spirit’s person there is also the identity of the Holy Spirit with the person of God.

It is a complex way of expression. Still, we are in shadows, and when we come out of those shadows, it will be more clear to us as to what the fullness of the biblical revelation is. The great prophet Joel, moving on, The great prophet Joel, in his prophecy, you recall, at the end of Joel chapter 2, underscores the individual personage of the Holy Spirit. In this text, God promises to pour out his Spirit on all flesh, as God himself distinguishes the Spirit in a special service, a special ministry for his people. At the same time, in that Joel prophecy, that wonderful and familiar Joel prophecy, the impression given by the text is that those receiving the Spirit have, in fact, received God, and that, in a most unique fashion, in fact, in a conclusive fashion. Therefore, the Spirit, in these texts that we have considered thus far, is both individual, that is, able to proceed from God, to use our language from the Confession, able to proceed from God, yet he conveys the very presence of God Himself.

Moving along this line a little further, we are even able to find Old Testament texts that hint at the Trinity in its fullness. while, of course, falling short of statements that are as expressive and as full as we might find in the New Testament, like at the end of Matthew’s Gospel, where Jesus gives command to his disciples that they are to baptize in the name of the Father and the Son and of the Holy Spirit. But in the Old Testament, you have such hints at the Trinity, a rather full expression or realization of the fullness of the deity.

One such verse is Psalm 33, verse 6. Psalm 33, verse 6. Here we read, By the word of the Lord the heavens were made. By the word of the Lord the heavens were made. Now, keep in mind that the language of the Old Testament will, in fact, have this shadow quality to it. But yet, looking at what is stated here, we, from our vantage point in the New Testament, are able to perceive something here rather distinct. So, the statement in the psalm is, by the word of the Lord, the heavens were made.

What persons of the Trinity might be in view in that statement? Think about it. By the word of the Lord, the heavens were made, and by the breath of His mouth, all their host. What person of the Trinity? might be imbued by the conclusion of that statement.

It is suggested that here, in this psalm, at this particular point, we have, in fact, referenced however veiled to the three Persons of the Trinity. The Word, namely the Eternal Son, the Lord Himself, and by reference through the image of breath, the Spirit, the Spirit of God. The Lord himself, then, together with his word and his breath, his word and breath being figures in which we are able to see the Son and the Spirit. Another text that is suggested to us of the Trinity is the famous prophecy of Isaiah, chapter 61, verse 1.

You may want to look at that passage. It’s certainly familiar, but it may be helpful to have it in front of you. It reads, the spirit of the Lord God is upon me because the Lord has anointed me to bring good news to the afflicted. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners. Isaiah 61 verse 1, in which the Messianic servant figure speaks about his endowment the endowment which he has received, namely the spirit of the Lord God, because the Lord himself has anointed him.”

Again, it is suggested that in this text there is reference, however veiled, to the triune character of the true God. We, from a Christian standpoint, enable to see that even very clearly. It would seem then that in the Old Testament the Holy Spirit is distinct and distinctively God, bound mysteriously to God in His singular yet diverse activities. But the Holy Spirit in the Old Testament is now presented to us in the diversity of His activities, and that was the second point that we laid out for you as we began the message tonight.

Right away, in the Bible, we come across the Spirit’s activity. Do you recall in what context, in what connection? Right away, in our Bibles, we come across the Spirit’s activity. Genesis 1, verse 2. Genesis 1, verse 2. And the earth was formless and void, and darkness was over the face of the deep, and the Spirit of God was moving over the surface of the water.”

Now, I hope by now that you realize the inadequacy of the traditional ecumenical priests. even though we recite those creeds in this church, even though we recite the Apostles’ Creed and also the Nicene Creed on occasion. Both of these creeds boast of a very simple order, as they deal in chronological sequence with the persons of the Godhead. I think that you’ve probably already figured that out in your surveying of those creeds, and there is even a certain redemptive historical logic to these creeds that appeals to me as we progress from the creation to redemption to the sanctified life of the Church of Jesus Christ.

But note the Trinitarian ordering of the creeds. Think of it once more. Creation, as it is introduced to you in those creeds, sets before you the Father, and the Father exclusively. Redemption sets before you the Son. The sanctified life of the Church sets before you the Holy Spirit, that’s the very simple and very convenient ordering of these creeds. Now, you realize that this is all a bit stylized.

Now, that is not to say that the creeds don’t have their value and their use, otherwise we wouldn’t be reciting them. But there is a certain stylized character, compressed character, to the creeds as we have them. After all, the New Testament makes it plain, does it not, and that repeatedly, that the Son was as much present and operative in the creation as the Father. Yet, the Son’s role in creation in these creeds is not even as much as mentioned.

Think of John chapter 1, for instance. Think of Colossians. Think of Hebrews. Think of texts that specifically speak about the presence and operative power and influence of the Son in creation, that as important as the Father. The same can be said for the Spirit. In fact, in Genesis, this is all the more explicit, since the Spirit is Himself expressly mentioned in Genesis 1 verse 2. Now, the Apostles’ Creed and the Nicene Creed have been the favorite ecumenical creeds for many in the Church.

We are told, are we not, again and again, that all we need do in Christendom is to get together on the basis of the simple summaries that these creeds present. I object. As fine as these creeds are, they are not adequate. As fine as they are, In fact, I prefer the statement that appears in chapter four, paragraph one of the Westminster Confession of Faith, as it speaks about creation. And maybe if you look at that statement, you will prefer it also. It pleased God the Father, Son, and Holy Spirit for the manifestation of the glory of His power, wisdom, and goodness in the beginning to create, or make of nothing, the world and all things therein, whether visible or invisible, in the space of six days, and all very good.” Now that’s a confession. There’s a statement for you.

The Holy Spirit, yes, the Son as well as the Father. All three are very much present at creation. Now, the Holy Spirit’s presence at creation is specifically tied to the ordering and form brought to a formlessness and an emptiness that characterizes the creation at that point. This gets into the specific character of the Spirit’s operations and ministry, what it is that he is all about. He is bringing order and form. Is it not appropriate, then, that in the New Testament we find out that the Holy Spirit is the person of the Trinity who is bringing order and form to the new creation of God. And that’s specifically as the Church is taking shape.

But there’s something else here that is very important, and this stated at the outset of biblical revelation. You see, the Holy Spirit is present here not simply for the sake of bringing order and form. He is here also for the sake of connecting his person to spatial considerations. Now, please, I know that this is a little bit deeper than you may be used to going, but I plead with you to hang with me at this point.

It is not simply the fact that the Holy Spirit here is operative in bringing order and form to the formlessness that the creation is thus thought, but it is the fact that the Holy Spirit in His person is being specifically connected to spatial considerations—environment, atmosphere, whole world.

It’s preparing you, you see, this revelation out of Genesis for what is coming eventually when the new environment of God will be described as spiritual, or of the Spirit, or in the Spirit. The atmospheric quality of the new world that is brought about by God through the Spirit. This is very important, for you see, our Savior has himself entered the realm of the Spirit. And it is the realm of the Spirit, yes, where the Holy Spirit is specifically in view, that we also shall enter.

Now, all of this is suggestive of further activity for the Holy Spirit in Old Testament considerations. We find the Holy Spirit much in view in the discussions of building enterprises, you might recall. We find the Holy Spirit very much in view in Old Testament discussions of building enterprises, both for endowment for architectural projects in Israel’s life, but also in the moral project of building character. Desirel, a figure from Bible history we don’t often speak of, Bezalel, Exodus 31, if you don’t know who he is, Bezalel, the craftsman endowed by God in the Spirit for work upon the tabernacle, a building enterprise. He is described in Exodus 31, verse 3, as a man filled with the Spirit of God and wisdom and understanding and knowledge and in all kinds of craftsmanship. So, the Holy Spirit’s operation and activity in building enterprise.

Again, if we turn to the New Testament, it is not strange that we find the Holy Spirit specifically spoken of in connection with the building of the temple of God. In fact, the Church is the temple of God in which the Spirit dwells, and in that temple we are all to live wisely.

Wisely. Wisdom’s ministry to the son of the father from Proverbs. Remember that Proverbs is set up as the father endeavors to give instruction to the son. Well, wisdom is personified as you open up those beginning chapters of Proverbs. And wisdom’s ministry promises to build character through the outpouring of the Spirit. Chapter 1 in Proverbs, verse 23. The building of character. Not just the building of building, but the building of character. The building of godliness. We move on.

Another activity of the Spirit is witnessed in the creation of life, the very creation of life, but also, and this necessarily, in the recreation of life, the Holy Spirit’s activity witnessed in the creation of human life and even in its recreation. We turn again to Genesis chapter 2 verse 7. You remember that text, God is forming Adam He forms him out of the dust of the ground, and then he breathes into this being whom he has created the breath of life.

This is an activity not unaccompanied by the presence of the Holy Spirit, whether or not he is specifically or strictly identified with that breath or not. that the Spirit is somehow imbued, is not only proved by the relationship of the breath to the Spirit and any number of other Old Testament texts, but by the relationship of Genesis 2.7 to John chapter 20, verse 22. You remember that scene? After Christ has been raised from the dead, he visits with his disciples in the upper room, and it is there that the risen Christ breathes upon his disciples and says to them, receive the Holy Spirit.

Jesus deliberately playing upon Genesis 2-7 as he now is himself standing at the beginning of the new creation and the formation of a new humanity. Recreation, I might add, is also the activity, yes, it’s clear to us, is it not, from that John text, But it is even suggested to us by the activity of the Holy Spirit. Regeneration is there, an activity of the Holy Spirit set before us in the pages of the Old Testament.

No more striking example of this is given than that found in Ezekiel 37. I think that you all know the story of the Valley of Dry Bones. You might even be able to sing a song about the Valley of Dry Bones. Here the prophet commands the womb, as you might recall, which comes as the spirit to give life to that which was dead. Recreation or regeneration is in view in Ezekiel 37. That which was dead lives. The bones are brought together by the word of the prophet, and then by the word of the prophet together with The breath of God, or His Spirit, life, new life, is given to that which was dead.

Another activity of the Holy Spirit, moving on, witnessing now the diversity of the activities of the Holy Spirit in the Old Testament. Another activity of the Spirit is the occasional bestowal of power for specific ministry. You remember the book of Judgment. how individuals presented to us there are temporarily equipped for service. One of the most striking examples out of that book of Judges is Samson, one upon whom the Spirit comes. And in the power of the Spirit, he does these mighty deeds. But the Spirit isn’t always with him, as you know the story. Of course, there is also, even in contrast to the temporary equipment, the permanent endowment from the Spirit for those who render continued service in standing office in the Old Testament.

Specifically in view here are the prophets. seeks the double portion of that spirit that rested upon Elijah. But also, in this regard, the permanency of the spirit’s ministry to certain individuals is prophetic in itself, for it anticipates a permanence that would be given to all of God’s people. I will repeat it tonight. Oh, that all of God’s people were prophets.

That which the Spirit, that which the prophet receives for his office, the endowment of the Spirit, becomes something in which we can see a permanent endowment to all who are the followers of the prophet. all who have received the word of the prophet and live by that word.

We wish, do we not, permanent endowment of the Spirit. In fact, are we not told that because of the ministry of Jesus Christ, We all have received the baptism of the Holy Spirit and have been sealed with the Holy Spirit. And that the Holy Spirit is permanently ours if we walk by faith. This then sets before us the Holy Spirit’s activity, which is inclusive of a permanent ministry in the hearts of the faithful.

David’s prayer, once more, Psalm 51, verse 11, makes this evident. It is not only as king or prophet that David prays his prayer, but as a believer, just as you are a believer. The spirit in the Old Testament is the presence of God to the believer for the purpose of continuing sanctification, for the purpose of further development in godliness.

Now we can’t go beyond these matters this evening, which we have set before you, there are two other matters that are outstanding yet. We will not be dealing then extensively with the issue of old, with the Old Testament understanding of the Holy Spirit in relationship to office, to the offices that arise in the life of Israel. But suffice it to say this evening, There is reflection of what we have said about the activities of the Spirit in his office, in the activities of those who have received office among the people. I will just make that observation at this point. I will repeat it.

There is the reflection of what we have said about the activities of the Holy Spirit in his office, in the activities of those who have office amongst the people of God. Those who have office are particularly energized or particularly called to pursue the pattern of activity that is observed in the spirit himself. By the spirit Office-bearers in the Church extend the Spirit into the life of the people of God. They bring to bear the Spirit Himself in the life of the people of God.

You must remember that yourselves. If you are an office-bearer, you must remember that. If you are not an office bearer, you must remember that, because you will be the objects of ministry by those office bearers, and that for your good. Listen to them. Listen to them. This is very serious business. We are dealing here with holy things. and our souls depend upon them.

As far as the Holy Spirit, finally, and the history of revelation is concerned, let me say that we are witness, we ourselves are witness to something of the fuller vision of the Spirit’s ministry as the Old Testament revelation progresses. Until that vision, unique to the Old Testament, peaks in the prophecies of Ezekiel and Zechariah, the two prophets in which the ministry of the Holy Spirit is most distinctively set out before us. But while there is this progression and this intensification of the Spirit’s manifestation as we move through the Old Testament and we move towards Ezekiel and Zechariah, at the same time we are compelled to witness the inadequacy and even the emptiness of the Old Testament revelation.

You must keep that in hand. For the Old Testament’s ministry will not peak in Ezekiel or in Zechariah, it will peak in John the Baptist, the one who says, I can only baptize you with water. That’s the best that the Old Testament can do, redemptively, historically. I can only baptize you with water, but there’s one coming after me who will baptize you with the Holy Spirit and with fire.” John the Baptist awaits that one. He baptizes, then, in the Holy Spirit and with fire. that one who, when he comes and provides such a baptism and such a fullness of the Holy Spirit, makes all that which preceded him to appear as if it were nothing. So glorious is it by comparison.

We, you say, have received of the Spirit’s fullness and of the conclusiveness and the finality of the Spirit’s ministry. The Holy Spirit, in this ministry to us, in the fullness of it, now blesses us with that spiritual ability to enter into the realm of the Spirit, even though we continue in this world of flesh. Thus we learn, redemptively historically, that the Old Testament, all that we have seen there, Everything that it is set before us with regard to the Holy Spirit is nearly preparatory unto this present time when we have begun to live in the fullness of the Spirit, the world of the Spirit, and the age of the Spirit.

Our Father, we would not slight the Spirit even though we have been charged with doing just that, slighting the Spirit. There are those in the Church presently who are making claim that the Holy Spirit is their unique possession. and that there are certain signs that accompany the reception of the Holy Spirit personally and individually. And these people would then suggest that we lacking the Spirit must ourselves gain the Spirit through such certification. But we object, Lord. We would give you your due as Father, Son, and Holy Spirit, by glorying in what you have accomplished. And that baptism of the Holy Spirit promised in Jesus Christ has come. The fullness of it is that into which

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