"Spirit of your Holiness" in Psalm 51:13

Trinity Journal, Spring 1998 by Marlowe, W Creighton

W. CREIGHTON MARLOWE

I. INTRODUCTION

A. THE PROBLEM

If asked to provide a key verse or the first verse that comes to mind about the Holy Spirit in the OT or that shows how the Holy Spirit's ministry during the Old Covenant contrasts with the New, most Bible students would cite Ps 51:13 in its popular English version: "Cast me not away from thy presence; and take not thy Holy Spirit from me" (KJV).1 Traditional use of this verse among some evangelicals has provided a proof text for the doctrine that the Holy Spirit did not permanently indwell believers prior to his coming at Pentecost. Commentators differ over whether or not this verse directly supports this idea. If it were not about the person of the Holy Spirit, it would have no bearing whatsoever on this belief about the non-permanent influence of the Spirit in OT times. The problem is that the usual translation of this verse may present an erroneous exegesis-especially when "holy" and "spirit" are capitalized, which freezes the interpretational options. For example for St. Basil the Great all the descriptions of the "spirit" in Psalm 51 are titles for the Holy Spirit: "For He is called the Spirit of God, and the Spirit of Truth . . . the Upright Spirit, the Princely Spirit."2 The editor's footnote to this statement connects it to Psalm 51 and, at least in the editor's opinion, corrects it by saying:

Psa. li. 10, 12. Sept. Heb. A steadfast spirit, i.e., "a spirit steadfastly purposed to lead a new life," cf. lxxviii. 37, cx. 7, and a free, i.e., willing spirit. Whether the latter does not refer to the Holy Spirit (in this case, "Thy freely-bestowed Spirit") is disputed. It must be noted, however, that "the Holy Spirit" is not spoken of in the Hebrew Scriptures as a Person, but as an influence.3

This verse may not be about the person of the Holy Spirit. A closer look at the grammar and context allows for an alternative understanding; and if this proposal is accepted, then Ps 51:13 should not be used doctrinally regarding the nature of the Spirit's indwelling performance in OT times.

B. THE PROPOSAL

Scripture versions, sermons, sober commentaries, and songs have lone stated and studied the significance of the person of the Holy Spirit in Ps 51:13. This paper will reexamine the suitability of this interpretation and suggest alternatively that it is a spiritual attribute of holiness that David prays will not leave him rather than the actual presence of the Holy Spirit. In other words,(arabic text omitted), which literally rendered is "spirit of your holiness," refers to personal spirituality, not the person of the Spirit. In English translation, consequently, "spirit" should not be capitalized and "holy" should be "holiness" or at least understood that way. But this "human" explanation and exegesis of "spirit" in the OT canonical context does not eliminate the spiritual and theological significance of (arabic text omitted) for the NT believer as regards the Holy Spirit. Any spiritual fruit of holiness on the part of David or any human member of his spiritual lineage is the result of the influence of the Spirit. The question is: what is it that David fears he might have taken from him-the indwelling presence of the Holy Spirit per se or the inner presence of a spiritual power provided by God's Spirit? This paper will suggest the latter was the key issue for David in Psalm 51. His intended meaning was a request to maintain a holy life, separated from the folly of sin but not from fellowship with his Savior (cf. v. 13a). This is a prayer for Christians as well, who-having extended revelationknow more fully than David the requirement and role of the Holy Spirit in spiritual rebirth and renewal unto holiness.4

II. TWO INTERPRETIVE PROBLEMS

Two particular problems emerge in dealing with the translations and commentaries on Psalm 51. The first problem is that the choice to use lower- or upper-case letters in the phrase "your [i.e., God's] spirit of holiness"5 without commentary may imply something not intended by the translator. Lower-case letters, for example, may be employed for stylistic reasons while the understanding of the translator or interpreter is the meaning indicated by upper-case letters. While somewhat inherently and inescapably interpretive, even if very literal, a translation-especially a literal one-may or may not clearly reflect a specific interpretation. For example the capitalization of "spirit" in Luther's Die Heilige Schrift is due to the nature of German nouns. Luther's commentary on Psalm 51 will have to be consulted to find out if he interprets the three uses of "spirit" in vv. 12-14 as human or divine in each case. On the other hand Brenton's use of capital letters in his English version of the Septuagint clearly indicates his understanding of the Holy Spirit of God in vv. 13 and 14.6 The MT and versions like the LXX, Vulgate, and NEB that do not employ upper-case letters leave the reader in doubt about the exact meaning of "your spirit of holiness" or "your holy spirit." The second-person possessive pronoun ("Y/your; T/thy") in Ps 51:13b is clearly God. But that still leaves the question whether "spirit of holiness" is the Spirit of the triune Godhead or David's desire for holiness that is sourced in or sent by God.