Showing posts with label Ruach. Show all posts
Showing posts with label Ruach. Show all posts

Wednesday, November 3, 2010

Does Isis Understand The Spirit of God?


Nut, the sky goddess, was the spouse of Ra, the sun god, who begot Osiris. By dallying with Thoth, the divine messenger, she gave birth to Isis, and by dallying again with Seb, the earth-god, to Set. Isis and Osiris so instinctively loved each other that they had relations with each other, unwittingly in the divine mother’s womb. Osiris and Isis were therefore brother and sister but, after the fashion of the Pharaohs they married. Osiris became ruler of Egypt, which he civilized, and he then set out to civilize the world.

The loving pair annoyed the prince of darkness, Set, whose father, Seb, is the equivalent of the Roman Saturn. Osiris was murdered by Set, who enticed Osiris to enter a handsome chest, fastened it down with molten lead, and had it flung into the Nile. The desolated Isis sought her brother and lover high and low. This search for the missing god or goddess is a common feature, and was dramatically represented in all the old mysteries. The chest was washed up on the coast of Syria and became lodged in the trunk of a tree which grew to such proportions that it was eventually cut down and used in as a column of the palace at Byblos with the coffin inside the trunk. Isis eventually found it there. After an interlude that smacks of the Demeter and Brimos story, she took the chest and set the tree in a temple swathed in linen like the tree of Attis.

Back in Egypt, Isis lay in the form of a hawk upon the dead body of Osiris and thus miraculously conceived her son Horus. Or she left the coffin at a place in Egypt while she went to see Horus. The evil Set found the body of Osiris and tore it into fourteen pieces, and scatted them. Isis painstakingly sought the parts of Osiris’s body and Isis and Horus put them together. As the wings of Isis fluttered over the corpse, Ra then reanimated him, and Osiris was resurrected. But, to confuse Set, Isis effected to have each part buried where she found it, which is why there were fourteen graves of Osiris in Egypt. But she could not find a penis which the fishes had swallowed, and had to make a synthetic one to conceive, in this version, their child Horus. Osiris then reigned as the king of the dead while Horus reigned on earth. At the core of this myth is a doctrine of a beneficent god slain by the powers of darkness and rising again from the dead.

The search took Isis to Phoenicia where she met Queen Astarte. Astarte didn't recognize the goddess and hired her as a nursemaid to the infant prince.

Fond of the young boy, Isis decided to bestow immortality on him. As she was holding the royal infant over the fire as part of the ritual, the Queen entered the room. Seeing her son smoldering in the middle of the fire, Astarte instinctively (but naively) grabbed the child out of the flames, undoing the magic of Isis that would have made her son a god.

When the Queen demanded an explanation, Isis revealed her identity and told Astarte of her quest to recover her husband's body. As she listened to the story, Astarte realized that the body was hidden in the fragrant tree in the center of the palace and told Isis where to find it.

Sheltering his broken body in her arms, the goddess Isis carried the body of Osiris back to Egypt for proper burial. There she hid it in the swamps on the delta of the Nile river.

Unfortunately, Set came across the box one night when he was out hunting. Infuriated by this turn of events and determined not to be outdone, he murdered Osiris once again . . . this time hacking his body into 14 pieces and throwing them in different directions knowing that they would be eaten by the crocodiles.

The goddess Isis searched and searched, accompanied by seven scorpions who assisted and protected her. Each time she found new pieces she rejoined them to re-form his body.

But Isis could only recover thirteen of the pieces. The fourteenth, his penis, had been swallowed by a crab, so she fashioned one from gold and wax. Then inventing the rites of embalming, and speaking some words of magic, Isis brought her husband back to life.

Magically, Isis then conceived a child with Osiris, and gave birth to Horus, who later became the Sun God. Assured that having the infant would now relieve Isis' grief, Osiris was free to descend to become the King of the Underworld, ruling over the dead and the sleeping.

His spirit, however, frequently returned to be with Isis and the young Horus who both remained under his watchful and loving eye.

The Breath of God


The work of the Holy Spirit in the Old Testament
Julian Spriggs, M.A.

Through the centuries of history recorded in the Old Testament, we can see a progressive
development of understanding of the identity and work of God’s Spirit. This revelation leaves
room for the fuller doctrine of the Trinity that would be revealed in the N.T., where the Spirit
continues to perform the same activity and work as found in the O.T.

The Hebrew word for spirit

The Hebrew word for spirit, “ruach” is used nearly four hundred times in the O.T. It has a variety of meanings, which have a large measure of overlap. Sometimes the meaning can be determined with reasonable certainty by the context of the passage, but in other places the meaning is not so distinct.

(i) Wind
Over a quarter of the uses of “ruach” is to describe the wind, the powerful but invisible physical force of moving air. After the flood, God made a wind blow and the waters subsided (Gen 8:1). Also, during the plagues of Egypt, God sent the east wind which brought the locusts and the west wind removed them (Ex 10:13,19). Often it describes a strong, or even violent and frightening wind. God sent a strong east wind that divided the Red Sea (Ex 14:21), and Elijah witnessed the strong wind that broke rocks on Sinai (1 Kg 19:11). The Psalmist speaks about escaping from the raging wind (Ps 55:8). In many of these passages, the wind is described as coming from God, or being sent by God, so it can be understood as more than merely a physical wind. Jesus also drew a parallel between the wind and those born of the Spirit when he spoke to Nicodemus (Jn 3:8), as the Greek word for spirit, “pneuma”, also has a similar breadth of meanings.

(ii) Breath
Sometimes ruach describes the smaller quantity of moving air from human nostrils, or poetically, from God’s nostrils, like “the blast of the breath of God’s nostrils” (2 Sam 22:16), or “the breath of God’s mouth” (Ps 33:6). This can overlap with the following meaning, the breath of life.

(iii) Human life.
The spirit, meaning human or animal life. God sent the flood to destroy everything with the breath (ruach) of life (Gen 6:17). The Psalmist speaks of committing his spirit into the hands of God (Ps 31:5), thereby entrusting his life to God. Jesus quoted these words as his last words on the cross, when he gave up his life (Lk 23:46). Jeremiah stated that idols have no breath (ruach) in them (Jer 10:14). They have no life, especially when compared with the living God.

This spirit can be troubled, like Pharaoh after his dream (Gen 41:8), jealous (Num 5:14), angry (Ju 8:3), sullen (1 Kg 21:5), or stirred by God (1 Chr 5:26). In these cases, “ruach” is being used to describe an emotional response in a person.

(iv) The divine Spirit
In the O.T., this is often described as the Spirit of the LORD. In the N.T., he is the personal third member of the Trinity, together with the Father and the Son, Jesus.

Determining the meaning of “ruach”

In most cases it is not difficult to determine the intended meaning of ruach, whether it describes the wind, the human spirit or God’s Spirit. However, in some passages, the exact meaning can be debated. For example, in the creation account, the more familiar translation is of the Spirit of God hovering over the waters (Gen 1:2), as in the KJV or NIV. But some versions translate ruach as the wind of God (NRSV, NEB), which seems to reduce the supernatural aspect of the creation account.

In the earlier books of the O.T. revelation, little or no distinction is made between the divine and human spirit. Job states that as long as the spirit of God is in his nostrils he will not speak lies (Job 27:3), a poetic way of saying that while he was still alive he will speak the truth.

Ezekiel may have intentionally used all three meanings using a clever play on words in his vision of the dry bones (Ezek 37:1-14) . So the “ruach” was the Spirit of God who carried Ezekiel into the valley of dry bones (v1), and who will revive the house of Israel (v14). But it is also the breath that will enter the bones and give them life (v5, 10), as well as the four winds from where the breath will come from (v9).

The development in understanding of “ruach” through the O.T.

The doctrine and teaching of the Holy Spirit shows clearly the progressive nature of revelation through the Old Testament. In the early centuries, the Spirit was mostly seen as the power of God working in his creation and through his people. For example, the artistic and technical skills of Bezalel who made the tabernacle furnishings was described as him being “filled with the divine spirit” (Ex 31:3). This was because all wisdom and skill was understood to come from God. As the revelation through the O.T. progressed, God’s Spirit was described as being holy and having moral and even personal qualities.

When Ezra looked back over Israel’s history from the perspective of the return from exile, he referred twice to the working of the spirit of God. He stated that God gave his good spirit to instruct them in the wilderness (Neh 9:20), and that God had warned them by his spirit through his prophets (9:30). In the original account in the Pentateuch, there is no mention that the Spirit instructed the people. Normally it was Moses who instructed the people with the words that God had spoken to him (eg. Lev 18:1-2). This teaching role of the Spirit was not understood at the time. That revelation came later. This is similar to the role of the Spirit in the N.T. to teach and remind us of what Jesus said (John 14:26).

The Spirit’s work in creation

One important work of the Spirit in the O.T. was in creation (Gen 1:2). God’s spirit was active in the creation and in the sustaining of physical life. Elihu stated that if God should take back his Spirit then all flesh would perish and return to dust (Job 34:14-15). Without God’s spirit, there would be no life at all. The N.T. reveals that Jesus was also involved in creation (Col 1:16, Heb 1:2, Jn 1:3).

The picture in Genesis is of the Spirit of God hovering over the water (Gen 1:2), probably imparting God’s energy, order and design into the empty and formless world. This would indicate that Spirit did not create the world out of nothing, but worked with what the Son had already created, bringing order out of chaos and life from non-living matter. The creative role of the Spirit is also stated elsewhere in the O.T: The Psalmist states that “By the word of the Lord the heavens were made, and all their host by the breath (ruach) of his mouth” (Ps 33:6).

The Spirit was particularly involved in the creation of mankind. After God formed Adam out of dust, he breathed into him the breath of life, and he became a living soul (Gen 2:7). Elihu said the same, “The spirit of God had made me, and the breath of the Almighty gives me life” (Job 33:4). When put together, the revelation is of all three persons of the Trinity being directly involved in the creation of the world and especially of mankind in God’s image.

Take a scientific approach to understanding the breath of God: