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TheSpiritofGodinBiblicalLiterature 10149808
TheSpiritofGodinBiblicalLiterature 10149808
J O HN
POUN DB D BY
D . R O C KE FEL LER
T h e S p i r i t o f G o d in Bib l i c a l
L it e ra t u r e
A S T U D Y I N T H E H I ST O R Y O F
R E LI G I O N
Submi
tt ed t
in
a ul ty
a di da y f
o th e
or
c n
D
a rt m e n t
e
( p
D I SSER T A TIO N
f th Grad te S h o l f Arts
t h d gr
f D t r f Phi l
e
ua
oc o
ee o
f Bi b l i c a l
an d
an d
Lit tu
e ra
re
oso ph y
P a tri s t i c Gr e e k)
By
I R VI N G F R A N C I S
wo o g
N EW Y ORK
A C A R M S T R O N G 8t S O N
3 an d 5 W e st Eigh te e n th Str e et
.
1 9 04
TH E N EW Y OR K
PUBLIC LIBRARY
AS TO R , LENO " AND
T L D E N F O U N DAT IO NS
19
06
T O N G 8 SO N
N
r 1 904
t
C O N TEN TS
PA R T I
T h e S p ir it
f G o d i n He b r e w T h o u g h t
PA GE
C b a i te r
W ri ti n g s b efo r e t h e E xi l e
T h e O ri g in o f th e C on ception
T h e C a n o ni c a l W ri tin g s a f te r t h e
T h e Pa l e stin i a n J e wi sh W ri tin g s
Th e A l e x a n d r i a n Jewish Wri tin g s
Th e
I
II
I II
IV
26
E xi
PA R T
T h e S p ir i t
C h a pt e
of
60
86
117
124
15 1
198
o n clu sio n
BI
3 8
Go d i n N e w T e s t a m e n t T h o u g h t
II
In tro d ucti o n
I I Th e S yn o pti c G o sp e l s
I I I Th e P ri m itiv e C hri sti a n C on c e p ti o n
I V Th e P a u l i ne W ri tin g s
V Th e J o h a nne a n W ri tings
I
le
23 3
PA R T I I I
2 61
BL IO G R A P H Y
271
I N D E"
275
v ii
PA R T I
T H E S P I R I T O F G O D I N H EBR EW
T H O U GH T
CH AP TER I
Th e
Wr i t in g s
be fo r e th e Ex i le
God
I f pursued until it can become somewha t
understood in its histori cal relations it i s found
to b e intimately connected with cert a in concep tions
o f early He b rew thought like th a t o f the angel o f
Jehovah and w ith ce r tain experien c es o f Semiti c
l i f e like that o f prophecy the underst a nding o f
W hose early s igni cance still remains o b scure to us
even a fter scholarsh ip has given us all the help in
its power O nly a long and c are ful study can cle a r
up its most obvious di fculties T he d a t a f or com
p l e te explanation are di f cult t o read or in some
cases wholly lacking
The su b j ect however i s not o f such slight i m
portance as i s sometimes assumed It mi ght be a
su fcient claim on the attention o f the biblical
student that the New Testament conception o f the
Spi rit rests on the O ld T estam ent conception as
i t s basis and does not admit o f explanation wi thout
O ld Testament aid But the subj ect has a value
entirely within itsel f ; i t f urnishes a d e nite con
t r ibu t io n to our u nderst a ndin g of the Hebrew con
.
TH E
c ep t i o n
S PI R IT O F
GOD
WR ITI NGS B EF O RE TH E E X IL E
TH E
In
as In
a u se n
a,
as
ac
so
S P I R IT O F GOD
TH E
( b)
17
Gen
41
3 8;
Isa 2 8 6
( c ) Prowess in war : j ud g 6 3 4 ; I 3 2 5 ; I 4
1 9 ; I Sam
II 6
( d ) Bodily stren gt h : Jud g I 3 2 5 ( P) ; 1 4 6 ;
15
1 4 ( all o f Samson )
1
Skill
in
interpretation
of
dreams
e
e
n
:
G
4
( )
3 8
( f ) Without designation o f purp ose : I S a m 1 6
.
13
1 4a
g
s ( y m l f B bl i L i
) clas i es the re ferences to
the
sp r t wh ch came upon S aul under ecstati c prophec
S am i b eaks
o f a sp ri t from G d All other connected pas
f J ahveh
sa ges
S
p r t of d
T
hi s one va i ati on remai ns to b e
accounted f or The concep ti on i certai nly somew hat d fferent i the tw o
sets o f passa ges A spi r t from G d seems to b e a later I dea than A
k mo f G d
I may b e that the text w as ori gi nally
an ev l Spi ri t of
Jgh h and that an e d tor i the i nterest o f later orthodoxy has chan g ed
Ii t to an 1i Sp r t fromi J ahvehi b i nserti ng NND P ossi bly he also
nserted a accord w th the dea that the S p ri t w as a di vi ne endowm ent
for ki n g shi p S uch i d he m i ht i n fer from 6 I I and 6
That the text has rece ved emendati ons i generally acknowledged H
S mGthd ( C m m
p ) sa s B oth 3 3 HD HBN n h [ an evi l spi ri t
o f ] and m m {1 11
[ an evi l spi ri t o f J ahveh] seem to me to b e
ung rammati cal and I suspect that the ori inal w as si mply D HBN
h A si mi lar chan e i the
[ a m o f G d ] throug hout th s
IntereI st of orthodox i that f rom <g d ( am
) to S atan g Chron
)
B ri
ev i
ou
sa y
"
v e
ev 1
an
ea
I O.
e n ta r y
1 0;
6:
49
'
'
sp
"
00
"
"
or
ter a tu r e ,
ca
a r a gr a
o
2 1.
"
2 4.
WR ITI N GS B EF O RE TH E E X IL E
TH E
'
S PI R IT O F GOD
TH E
TH E
WR I T I NG S B EF O RE T H E E X IL E
TH E
S PI R IT O F GOD
'
10
TH E
WR ITI NGS B EF O RE TH E E X IL E
I I
S PI R IT O F
TH E
GOD
or black magic
Possibly this is partly th e ex
planation o f the c ult o f the famili ar spirit (3 m)
in Israel at the time o f Saul But the care o f the
god for his people furnishes a ground of private
relation be tween them to which men have never
been quite oblivious however little their literat ure
has recognized it O ne cannot feel at all sure that
the pe asant su ffer ing from a di seas e kindred to
t hat of King Saul would not have bee n supposed
b y his nei g h b ors to b e aficted by the Spiri t o f God
-
'
12
TH E WR ITI NGS B EF O RE TH E E X IL E
13
TH E
S P IRI T O F
GOD
Di e
Wi r ku n gen
de s he i l i g en Gei s tes .
89 9 , p
2 2.
WR I T I NG S B EF O RE TH E E X IL E
TH E
18
There is a compulsion in it
The
19
S PI R I T O F
TH E
GOD
16
B EF O RE TH E E X IL E
TH E WR ITI NGS
a religious si gnicance
Gunkel who says that
gestel lt ( page
cites for i t Wendt P e i d e r e r
K leinert in the J a h r b
d eu ts c h e Th e o l 1 86 7 and
S chult z T o these w e may add D avidson i n the
The
Ex p o si to r y Ti m e s O ct obe r 1 8 9 9 who s ays
Spi rit given to men such a s Gi deon J ep h th a Sam
uel and others was this theocratic redemptive Spirit
perhaps
even
S
a
son
s
inspi
ration
may
b
e
brought
m
[
in here ] ; it was Jehovah operating i n men for t e
TH E
S PI RI T O F
GOD
18
TH E
W RITI N G S B EF OR E T H E E X IL E
TH E
S PIRIT O F
GOD
st r a t i o n
Ar t i c l e
alaa m
"
i n Enc y c lo p e d i a Bi b l i c a
20
WR ITI N GS B EF O RE TH E E X IL E
TH E
him m et B alaam ( 2 3 4 )
E lohim came unto
mouth ( 2 3
Jahveh met Balaam an d put a
2 1
TH E
S PI R IT O F GOD
2
1 1 1 8 does not us e the term but says that
Jah
up a saviour
I
3 9
5 ) al so comes from the editor
22
WR ITI NGS B EF O RE TH E E X IL E
TH E
evil m m)
1 Sam
18
1 0 : An evil spirit o f E loh im came
strongly upon Saul and he prophesied
1 S am
19
9 : An evil spi rit o f Jahveh came on
Saul and he attempted to k ll D avid ( Budde
W e l l h a u se n D river and Smith agree in emending
to
,
'
TH E
S PI R IT O F GOD
6;
24
TH E
WR ITI NG S B EF O RE TH E E X IL E
CHAP TER II
Th e O r i g i n
of
t h e C o n ce p ti o n
AN Y
O R IGI N O F T H E C O N C E PTION
TH E
J e v ons I n tr o duc ti o n
.
to the
Hwtor y o f Re l i g i o n
19.
TH E
S PI R IT O F
GOD
so
Ki
es
er
e
3
es
B r m t o n . Re h g wn s
of
P r i m i ti ve P e o p le s p
,
"
'
5 0 . ti
TH E
O R IGI N O F TH E C O N C E PTI O N
2 1
5 . En g
tr .
TH E
S PI R IT O F GOD
O R IGIN O F TH E C O N C E PTI O N
TH E
TH E
S PI R IT O F
GOD
a nd
Ge i s t)
a a
en s a
vi
a.
O R IGI N O F T H E C O N C E PTI O N
TH E
i s in Gen 4 1 0
The voice o f thy brother s blood
(3 )
3 3
TH E
S PI R IT O F
GOD
3 4
TH E
O R IGI N O F TH E C O N C E PTI O N
Spi rit
At the same time this psychical conception with
its roots in anthropomorphism wa s stren g thened
b y a religious conception with its roots i n p o l y d e
monism S ubordinate divin e beings were messen
gers of God and might b e sent hither and yon o n
his b idding
AS J a h v e h s personality b ecome s
more clear thei rs b ecome more S hadowy until
nally they almost disappear from view and all thei r
f unctions b ecome a b sorbed b y this expression fo r
the active God And s o two forces workin g inde
pendently unite to lay the foundations f o r a semi
hypostasis of the activity of God It i s not sur
prising if this double origin causes ce rtai n elements
o f vagueness i n the later structure o f Hebre w
though t
Thus we a c count f or the conception o f the Spirit
as God active in those extraordinary phenomena o f
h u man li fe which constituted e a rly propheti c ex
This was doubtless the earlies t phase o f
p e r i en c e
the ide a But there i s another element which seems
to have lain i n He b rew thought in the pre literary
period It is that o f the Spirit a s the basis o f th e
enti re rational li fe What were the steps whi ch led
to this stage o f tho u ght ? They were exam ples o f
early philosophizing Men soon found that the e x
:
'
'
3 5
TH E
S PI R IT O F
GOD
t r a o r d in a r y
needed explanation
Li fe itsel f as well as the
strange ecstasy o f prophecy needed a cause The
sam e course of thought was in progress in all gr o w
ing civilizations
The bes t example outside o f
Hebrew thought is that o f India The H indu and
the Hebrew alike were led to the conclusion that the
li fe of man with all its phenomena both ordinary
and extraordinary was due to the activity o f God
The Hebrew had what the Hind u had not a term
which expressed the active God and which was
already closely connected w ith that activity as
S hown in the psychi c life o f man I t was e asy for
him by the use of this term to af rm that Go d
was the caus e o f the li fe o f man even that the li f e
o f man was itsel f the breath of God thus mak in g
the closest possible connection b etween God and
man that could be made without the assumption o f
i dentity and yet not to a frm that God was m an
or that man was God The temptation to panthe
ism was thus avoided even had t he H ebr e w b een
more inclined to philosophize than h e was The
H indu had no such convenient distinction He wa s
feeling after the same truth o f a close relation o f
God to man He could only s ay however that the
l i fe o f man was the li fe o f God ; which a f ter all
is exactly what the Hebrew said but in di ff erent
language
That di fference of l anguage makes
much di fference i n the history of thought The
H indu could logically reach by his expression noth
in g b u t pa n theism with its inevitable outcome o f
,
6
3
TH E
O R IGI N O F TH E C O N C E PTI O N
3 7
Wr iti n g s
th e Ex i l e
a f er
The followi ng cla ssi cation f ollow s as far as p ossi ble the f orm of that
f the pre e xd e wr t n g s g en on p
if
,
i i
iv
5,
8
3
C A N ONI CAL WR I T I N G S A F T ER E X IL E
A Spirit used of God acting i n the sphere o f i n
divi dual rational li fe :
I F o r endowment of individ u als wit h c haris
mati c gi fts :
2
Prophecy
:
Num
I
I
P
Ez
ek
a
2
2 ;
;
( )
9 ( )
.
12
Neh
I
4;
I I
3 ;
I Chron
0;
I sa 48
20;
3 7
18
5;
Chron 1 5 I ; 2 0
( perhaps ) ; 6 1 1 ( i f refe r
12
16
; 2
ring to a prophet )
( b ) Skill in ruling : Num I I 1 7 ; 2 7 1 8 ( P )
Skill
in
artisan
work
E
xod
c
28
:
( )
3 ; 3 1 3 ;
3 5 3 1 ( P ) ( all refer to one person Bezal eel )
d
Prowess
i
n
war
Judg
I
I
:
29
( )
( e ) W isdom : D en t 3 4 9 ( P ) ; Job 3 2 8 ; 3 3
P
4 ( )
2
As the b as i s o f human li fe This lis t i s made
to include bo th the rational an d the physi c al li fe
In many cas es it is impossi bl e to distinguish b e
tween them The He b rew writers o f this perio d
often treate d m an as a unit and con c eive d o f t he
S pirit as the b asis o f his li f e quite without refer
ence to the distinction o f physi cal and mental : Isa
42 5 ; Jo b 2 7 3 ; 3 3 4 ; 3 4 1 4 ; Z ech I 2 I ; M al
2
P
2
I 5 ( ) ;
Num I 6 2 2 ; 2 7 I 6 ; E ccles 3 2 1
comp
1
2
(
B Spirit u sed for God a c ting in the physical
world and in the development o f human h isto r y :
.
C o rn i ll
For
oo
e i sc
un
3 9
ro
e ve
e s.
ro
e e
I s
S PI R IT O F GOD
TH E
3 7 I4; 3 9
Z ech 4 6 ;
comp
P
sa
(
.
9 ; I sa
12
11
Joel
10;
4 4; 3
1 43
15 ;
3 4
3 ;
E
ng
(
1, 2
8,
9)
Thi
ge
t h e d o u b e m ea n
de ot the po wer o f G d u d e
mg f
ll wm g th
n
es
i s u se .
40
t h e g
re o f t h e
b r ea th
C AN O NI C AL WR ITI NGS A F T ER E X IL E
a u se though only once I n Ps a I 3 9 7 the Spirit
; 3 3
6)
41
S PI R IT O F GOD
TH E
42
C AN ON I C AL WR ITI NGS A F T ER E X IL E
certain experiences an d e m o t io n s that strongly a f
fe c te d those who were subj ect to them
In post
exili c literature the i dea of indivi dual endowment
was as we have seen above not s o prominent The
cruder conceptions tended to disappear No case of
bodily strength was assigned to the Spi rit as in
t h e stories o f Samson
The instance appa rently
most nearly parallel to this is the as cription of the
skill o f Bezaleel to the Spirit ( E xod 2 8 3 e t a l )
b ut this as will be seen later represented a national
rather than an individual relation to the Spirit
The same is true o f Joshua s ski ll in ruling ( Num
27
There is left only wisdom and prophecy
Wisdom is an endowment of the Spi rit only in the
Wisdom literature and in connection with the con
The only
c e p t io n O f wisdom as divine in essence
you shows
I will utte r mysel f to you ( Toy
i n lo c o )
The phrase an d the i dea are both directly
b orrowed from prophecy While the endowment is
clearly wisdom the method o f endowment is ex
pressed i n a way entirely analogous to prophetic
usage
The peculiar phys ic a l accompaniments o f pro
p h e t i c inspiration had disappeared from the work o f
at least the more valued prophets o f Is rael b ut the
tradition o f the presence and power o f the Spi rit
had remained It is certain that even in the pre
exili c time the prophets whose writings were pre
.
43
S PI R IT O F GOD
TH E
prophets
They had a perception which consti
Th e clearness o f thi s
t u t e d for them a message
perception was the proof to them that it cam e f rom
the Spirit o f Jehovah Its ch a r a cter as a percep
tion of truths lying mainly in the eld of the i a
44
C AN O NI C AL WR ITI NG S A F T ER E X IL E
origin It i s worthy o f note that the Spiri t was
still conned to experien ces o f strongly emotional
content expressed i n traditional terms o f bo d i ly
meanin g
The Spiri t falls upon the prophet
2
a
E
zek
I
I
enters
into
him
t
kes
(
(
h im up ( 3
carries him away ( 3
but never speaks God speaks In the New Testa
ment this distinction is lost and the Spiri t is r e
garded as speaking through the pro p het ( for ex am
ple Acts 1
It will be noted that all the p a s
sages above are drawn from E zekiel H e is the last
prophet who expressed his emotional experience in
this form and in this respect he b elongs to the
period o f pre exi li c rather than o f post exili c r e
l i g i o u s thought
With the exile b egan the period o f reectio n u po n
the nation s past Now the olde r historic writin gs
were reedited in the spiri t o f a reective moral cri t
i c i sm
The traditional thought that God h a d
gui ded the nation now came with new f orce It i s
not su rprising that the Spirit was us ed of that g uid
ance It was the stronges t term the H ebrew pos
sessed for the activity o f God Another e lemen t
tending to this use is that the reection o n the pas t
national history was all passed through the lter
o f propheti c thought
E ven the editors o f the
priestly codes were indebted to the pre exili c p r o p h
ets fo r their general i deas o f God s relation to
Israel i n the past E ven the most priestly w riter s
were there fore in a measure the disciples Of the
prophets Now to all disciples o f the prophet s God s
its
45
S P IRIT O F
TH E
GOD
t s pa
If hi
c e p ti o n
1
ss ag
46
is
no
ex
FT ER E X I L E
47
TH E
S P I R IT O F
GOD
on
e c tu e s
on
3 3
e c u es ,
48
is
C AN O NI C AL WR ITING S A F T ER E X IL E
that he a s also the author o f Psa 1 43 uses the
gu res of individual li fe in which to clot he his
thought The subj ect of the poems is conscious of
his spiri t faints his soul longs for God as a
s in
weary land he ees to God he rej oices in forgive
ness Nothing in these ps a lms stands opposed to
a personal interpretation whether literal or g u r
ative The Psalms lie w ithi n the r a nge o f personal
experience and can only be explained as national
u nder th e supposition of a personal ex perience trans
ferred to the nation
Whether the Psalms are
national or not then does not a ffect the interpreta
tion o f the meaning o f the Spi rit That interpreta
tion remains personal
In a general way the transition to this ethical
religious conception is clear It follows inevitably
from the exilic cons ciousness such as E zek I 8 an d
reveal
o
f
a
person
l
r
lation
to
God
I
t
is
the
a
e
3 3
logical outcome in m inds strongly imbued with
religiou s thought o f the newly perc e ived idea of
personal worth But such a general s ta tement does
not satis fy th e demand for geneti c analysis When
we examine more closely four ways by whi c h the
ide a may have taken shape suggest themselves :
1 T he Spirit may have been used o f the origin of
physical li fe ; then as religious consciousness grew
it may have b een trans ferred f rom the origin o f
physical li fe to the ori g in o f religious li fe This
would b e growth by an alo g y
T here may h a ve b een a growin g tendency to
2
u s e the Spirit o f Go d only f or phenomena o f c learly
.
49
TH E
S PI R IT O F GOD
50
C AN ON I CAL WR ITI N GS
F T ER E X IL E
TH E
S PI R IT O F GOD
2
5
C AN O NI C AL WR I T INGS A F T ER E X IL E
the el d of individual cons ciousness or of national
li fe Already in the earlier p e riod it h a d begun to
reach beyond that into the re a lm of n a ture but as yet
only for the sake o f man In the time o f the exile
when new national experienc e s were yieldi ng so
many new religious i deas this idea of God in nature
also passed through a p e r io d o f v e r y r a p i d expansion
Then for the rst time cosmogony interested He
l
bre w thought
Here too God was conceived Of
as active What more n a tural than to say th a t the
agent o f this activity was the Spirit o f God ? I f
Jahveh was the God o f all the world not o f Israel
and Palestine only then all the o pe rations o f nature
were the working o f the Spi rit o f God The very
growth a n d decay o f the transient grass and o we r
proceeded from the Spirit ( Isa 40
N O op e ra
tion o f nature was too insignicant to be under the
gui dance o f the Spirit of God M an s connection
with natural operations now disappeared a s a reaso n
fo r the interest o f Go d s Spirit in them To God
the Creator nature is an end in itsel f not merely a
means
In this period Hebrew thought p a ssed
f rom the anthropocentri c t o the c o sm o c e n t r i c ph ase
and the change i n the usage o f the Spirit is one mar k
o f that transition
.
P sa 8
J ob 6 the ch e f cosmologi cal passages of the H e bre w
Si cr ptu es are all ex l c or later RH: ( create ) i used1 o f the creat on
pre ex l c w r t ng s onl i Amos
Deut
I P i i
)
( "
used t mes ll wm G 6 7 to stand apart R i S econd Is i ah
t mes P salms t mes T he ti tle o f G d as Creator ( N1 13 ) i wholly
8
post l ( I
E ccles
H113 3 ( make ) i used
o f creat on
h w
only J G
m
R
( E xod
dependent upon P ) ; Amos 3 5 8 I 7
6 J er
f
f
f
I
thus used i S econd Isa ah
;
t mes J ob 6 t mes I n P salms ti mes ( all pla nl y post x l i c from
8 6 to end f the b ook ) and i E cclesi astes
P
ti mes
1
Ge n
1 04
sa
in
en
exi i c
In
40
1 2
1 2
sa .
r e e x1
2 2
In
1 1C 7
2 2
as
5;
gs
7: 5
In
5.
I 7
en
1 1
20
15
1 1
; 3 7
,
.
i s
53
1 2
sa
10
i i
TH E
S P IRIT O F GOD
heaven s ( Psa 3 3
garnished them ( Job 2 6
withers the grass and the ower ( Isa 40
controls the oods of waters ( Ps a 1 8 I 5 ) endows
the beasts with li fe ( Psa 1 04
Nowhere d o
we have the as sertion o f any except the trans
c e n d e n t a l relatio n toward nature ap a rt f rom m an
It is interesting to note th a t the author o f Psa 1 04
0
avoids
s
aying
that
the
Spirit
of
God
which
is
3
sent out from him becomes th e spirit o f the beasts
The i de a is plainly that o f extern a l causation as
gave it
Note that this las t does not S peak of the
human spiri t as the Spirit o f God b ut the S pirit
which God gave Compare for the idea o f the r e
turn o f the Spirit of God Psa 1 04 2 9 f ; Z ech
.
54
C AN O NI C AL WR I T INGS A F T ER E X I L E
God forms the spirit of man w ithin him ;
1,
55
TH E
S PI R IT O F
GOD
56
C AN O NI C AL WR I T I N G S A F T ER E X IL E
tion betwee n Go d and the Spi rit ? It is still what
it was in the earlier literature that the Spirit i s
God active in the world The Hebrew now di f
fe r e n t i a te s between God and the world more sharply
and philosophically than in the earlier period
T here is a clearer sense o f the transcenden ce o f God
He is above the world acting upon i t from without
This is God considered as the philosophi z in g tend
ency dem a nded With the further growth o f r e
e c t io n still more emphasis was laid on the tran
It is the same tendency
sc e n d e n t a l character o f God
that culminated in the refus al to pronounce the
name of the D eity Had religion been only philos
o p h y the Spirit o f God would have become only a
transcendental power actin g on the worl d a n d h u
man li f e f rom without not di ffering from God
himsel f The term would h ave lost special me a nin g
and would pe rhaps have nally disappea red as in
the next period o f the literature it actually does
cease to b e used in this mea n ing
But religious feeling has ever made a di ff erent
deman d It has f elt the sense o f union with the
D eity h a s striven to make that union as clos e as
po ssible and h a s earnestly so u ght m e ans f o r its
expression
Th eology and ritual in early J u daism were put
tin g God away f rom man until in the second cen
tury be fore Christ the author o f D an iel gave as a
with man
But He b rew religion had a nother s ide
that o f reli gious f eeling and that s ide took re f uge
,
S7
TH E
S PI R IT O F GOD
'
:5 8
C AN O NI C AL WR ITINGS A F T ER E X IL E
o f the triumph o f s cholasticism was the age o f a
great outburst o f mysticism The period of great
activity in the purely deisti c Moh a mmeda n theol
In India a remark
o gy s a w the ris e of Susm
ably mechanical ritualisti c theolo gy developed and
also the strongest mysti cal quietism that the world
has seen ; and while we know s o little o f dates in
Indian history that we must speak with ca ution on
all matters involving them yet every thin g that c a n
be discovered favors the vi ew that the two devel
oped in direct relation to each other
Th e comparisons here suggested S how us that
the course which the conception o f the Spi ri t t ook
in early Judaism was in no wa v an isolated o r i n
explicable phen omenon but was subj ect to th e com
mon laws o f religious history
The only thin g
about it which is peculiar is that the He b rew h a d an
expression whi ch allowe d f or the full developmen t
o f the i dea o f man s union w ith God yet w itho u t
in any way violating the con c eption o f the tra n
sc e n d e n t a l character o f God
.
59
CHAP TER IV
Th e P a l estin i a n
Je wi sh Wr i tin g s
IT
God
( b ) Skill in j ud gm ent : Sus 4 5 Th e o d
raised up the holy spirit o f a young lad whos e name
Isai ah cried not nor
Ad d M art I
D uri n g the mart y rdom
5
4
wept but hi mouth di scoursed m i t he l gen Ge st ( B e r I n K t h
. .
Ap o c
.
.
sa
u.
P s e u dep eg r a p he n )
i i
6o
"
so
a u sc
TH E
was D aniel
The angel as he h a d been
4 2 L XX
commanded gave a sagacious spi rit to a young m an
1
namely to D aniel
( comp 64 L XX F or young
men are piously disposed and there will be in them
a spirit o f knowledge and sagacity
Wisdom
S
i
r
6
I
f
the
great
Lord
will
c
:
( )
3 9
18
12
14
( e) An ethical us e ( see C )
AS
as
ay
ll l
an.
61
13
TH E
Judith
For
a ll
GOD
I4 :
th y c r ea t
th e e
r e s ser v e
d t h e y c a m e i n t o b e in g
d i d s t s e n d fo r t h t h y S p i r i t , a n d i t fa s h i o n e d t h e m
F o r th o
Th o
16
S P I RI T O F
sp a k e s t , a n
this
may
include
animal
li
fe
as
well
i
f
so
i
t
i
s
;
(
probably a borrowing o f the common older idea
perhaps from Psa 1 04
Th e following passages belong here only by i n
ference They speak o f the human spirit a s cre
ated by God though not expli citly mentioning the
Spiri t of God as the active ag ent of creation :
2 Macc 7 2 2
f ; I [ the mother ] kn o w not h OW
you cam e into my womb nor did I give you spi rit
and li fe a n d di d not a rrange in order the c o n st i tu
ent parts o f each one Accordingly the Creator o f
the world who originated and formed man an d
found out the origin o f all things will in mercy
2 M acc
1 4 46 :
Calling upon the Lord o f li f e
1
2 Mac c
The Lord o f spirits o r of
3 24:
spirit
least i n interpolations
Its original meaning in
E noch seems to be the Lord of the spirits o f angels
p
F it
h rea d s
Sweet K amphausen ( K t h edi ti on )
;
,
z sc
tr a r
ov
62
a u sc
'
TH E
world
The p as sages on the basis o f whi ch Charles
makes the above suggestion are the following : ( a )
Me ta S yn o d i N i c a en II 2 0 an s y ap m ari na t e ; dy i a r
dv r o i) t ra m 6g xr i o njuev
( b ) An an ony m ous writ
.
'
6a
S PI R IT O F GOD
TH E
in g f rom Cremer s
1 60,
C a te n a i n Ep is t
To v r o r c 6 K pt o g
d m rrv e v nd r wv
Ira
C a th o l
? m i myg
page
o a pn g.
eo u sn e s s
64
TH E
might ( I 8 7 in K a u ts c h s edition )
upon him
All these pas sages seem to contain a r em i n is
cen c e O f Isa 1 1 2 a passage which evidently had
a great inuence on the Messiani c thought o f
Judaism
C O f the ethical li f e :
soul
the
S P I R IT O F
TH E
GOD
66
TH E
'
67
S P I R IT O F
TH E
GOD
fu
The
Messianic
the
Spirit
in
the
2
b
( )
ture 3 The psychological and religious the Spirit
as the basis of rational and ethical li fe 4 The the
ological the Spirit as God a b i n tr o None of these
uses a r e new with this period The ethical use how
ever is more fully developed than in the preceding
period but is used only of traditional gures in the
distant past except in Test X II Benj 4
The uses found in earlier periods but lacking
here are ( a ) the charismatic Spirit as productive
o f phys ical and strongly emotional results
the
Spirit as an active force in the external world
We have tried to translate the literature o f each
period into terms o f actual experience Let us see
i f we can discover what experience lay f or these
writers behind thei r use of the Spirit In order to
do this we must exclude from consideration certain
groups o f passage s
O n nearly all s u bj ects the
writings o f Judaism represent three c lasses o f
material :
1
That borrowed directly from the sacred writ
ings and used without assimilation or much e ffort
to nd its exact meaning This has little S ig n i
cance for the Jewish thought o f t his perio d
2
T hat which while not b orrowed directly is
yet so controlled by the usages o f the sacred writ
ings that it is merely traditional and cannot b e used
to rep resent the real thought o f the period
3 T hat which grows out o f livin g experience
and so forms an integral part o f the b ody o f
tho u gh t
68
TH E
The
a great spirit
c r ip t i o n o f prophetic vision to
69
TH E
S PI R IT O F GOD
ing
2
The basis o f the ethical li f e
The Messianic hope
3
T o this period the words of Wendt apply when
he says that in the sense of a certain bodily ecstasy
or to an ideal
tiqu i ty garnished with tradition
fu ture ( F l e is c h u n d Ge i s t page
W e ndt seems
70
TH E
1
7
S PI R IT O F GOD
TH E
2
7
TH E
d igni fyi ng
points out
a certain w armth o f colorin g in
the representation o f God s relation to the
1
world
This died away with the decline
o f the poeti c impulse i n th e later and less ori g
inal psalmody as the consciousness o f God s
presence had di ed away with the decline o f p r o p h
and nothing had risen to take its place Th e
e cy
Psalms o f Solomon contain nothing o f it nor do
the psalms which can with certainty be assigned to
2
t h e Macca b ean period
God was no longer i m
manent in nature Tha t was b eneath the di gnity
o f the God o f heaven It is true that the logical
outcome o f God s overlo rdship o f the world could
be nothing less than the care o f all his creatures
The germ o f this always lay in the und e veloped
possi b ilities o f Jewish thought When Christ used
God s care for the sparrows to illustrate God s care
for men we do not learn that he met with any o h
i
In f act one may
e
c
t
o n as one who degraded Go d
j
believe that he would neve r h a ve used this picture
of the S parrow at all had it not met with a ready
response i n Jewish popular thought f or he was too
.
r
p 8
ven Duhm who perhaps assi gns as larg e a pro
to M acca b ean tim es as does y recent w r te exclu
placi g them i the P e an p eri od
1
ud a i s m
and
C h i s ti a n i ty
0.
an
rsi
73
o f the P salter
the nature poems
o rt I o n
es
TH E
S PI R IT O F GOD
74
TH E
75
S PI R IT O F GOD
TH E
6
7
TH E
P AL E STINIAN
77
TH E
S PI R IT O F GOD
'
8
7
TH E P AL E STI NIAN
8
He is unspo tted of heart
O f a good S pirit
79
1.
TH E
S PI R IT O F GOD
E noch 49 3
In him dwells the spirit o f wisdom
80
TH E
P AL E S TINI A N JE WI S H WRITIN GS
-
TH E
S PI R IT O F
GOD
82
P A L E S TI N I A N JE W I S H WR I T I NGS
TH E
H o w att acti ve thi s rel i gi ous philosophy o f the E ast i to some m i nds
of the h g hest order m y b e seen i the f ollowi n g q uotati on f rom the A t
b g r p h y f M ax Mii ll
The k no w thysel f ascri b ed to Ch lon
(p 4 )
d other sa g es o f anci ent G reece g ai ns a deeper mean i n g wi th every
1 11 at last the I w h ch w e looked upon as the most certai n and undou b ted
i ous
fact vani shes f rom our grasp to b ecome the S el f free from the var
ac i dents and l i mi tati ons wh i ch make up the I and there fore one wi th the
S el f that underli es all i ndi vi dual and theref ore vani shi ng I i What thatI
common S el f m y b e i q uesti on to b e reser ed f or later t mes thoug h
l
io
er
an
u o
n
"
y ea r
21
s a
83
S P I R IT O F GOD
TH E
'
m ay
"
84
P AL E S TI NIA N JE W I S H WR I T ING S
TH E
85
CHAP TER V
Th e Al ex a n d r i a n J e wish
-
Wr itin g s
86
A L EX AN D R IAN JE WI S H W RITI N GS
TH E
87
T H E S P I R IT
GOD
OF
88
THE
og
Wisdom (o o cpi a ) and Word
n i ty of
( y )
with Greek ph ilosophy ; second the very f act that
'
89
T H E S PIRI T O F GOD
work ( D e Gigant
90
standing ( Wi s Sol I
I prayed and u n
d e r s t a n d i n g wa s given m e : I called upon God and
a b ove ? ( 9 I 7 )
On
the tex t
se e
rummond
91
P h t lo ?
u d a eu s ,
II
2 1
6,
T HE S PI R IT O F GOD
en
2
9
TH E
wd v r a
the all ] hath knowledge o f the voice ( Wi s
Sol I
spirits ( Wis S ol 7 2 2
mi o w ]
Wis
Sol
1
2
I
(
)
GfOr r e r has pointed out that the Spi rit i s used
in Philo only where it is brou ght over from the O ld
.
93
T H E S PI RI T O F
GOD
In
'
is
eara n ce
u a es
so u s z
is
v e tJ t a r a
is
is
94
TH E
work
O nce again returning to the same incident
95
T H E S P IRI T O F GOD
An u nderstanding spirit is in
W is Sol 7 2 2
96
A L EX AN DR IAN JE WI S H WR ITINGS
TH E
ll e th the
dom oversees all th ings ( 7
earth ( I
and i s an incorr u ptible Spirit in
'
(7)
97
T HE
S PI R IT O F Go D
is in all things
Th e loving care o f God over his
creation is due t o the fact that i t embo di e s his
Spi rit This is quite plainly a statemen t o f the
doctrine o f immanence The cosmos is God s own ;
it contains h is own expression ; his Spirit not only
created it but is in it Th is is the philosophi cal
s ide o f that conception o f relationship which h as its
ethical expression in the Hebrew notion o f holi
ness There it was the relation o f ownership based
on creation ; here it i s the relation o f ownership
based on consubstantiality ; but in both the e m ph a
sis is o n the relation not on its ground The prin
c i p l e of th e permanence of the cosmos is b ased upon
the idea of th e indwelling Spirit That Spirit is
deathless
Therefore since i t is i n the
.
8
9
99
TH E
S PI R IT O F GOD
1 00
TH E
1 01
THE
S PI R IT O F
GOD
s ai d
God breathed into h is face the brea th o f
li fe
D rummond ( I page 3 2 0 f ) maintains that
the meaning o f n v ena here is air and that the con
t in u a n c e o f the fragment in Armenian proves it
It is certainly in f avor of this interpretation that we
have n v ep a used in the sense o f ai r in a cosmi c rela
tion ; but compare D e Special L e g ibu s Concerning
1 02
T H E A L EX AN D RIA N JE WI S H W RITI N GS
-
came ( Q u a e st II I
S ouls are sent down from
1 03
TH E
S PI R IT O F GOD
u n de le d
( Wis Sol 8
The di fference between Philo and the O ld Testa
ment thought is interesting In the O ld Testament
the Spirit is the trans cendental part o f man and o f
beast as well It is not in itsel f personal and could
never be called a soul It is not a separate entity
It is the power of God expressing itsel f in li fe
Without this power o f God there is no li fe When
that is withdrawn l i fe dis appears
In Phil o the
Spirit is not an impersonal power of God dependent
for i ts operation upon the divine will but a distinct
entity It is spiritual in its natur e that is it b e
longs to a class o f beings w hose essential quality is
that they partake o f the characteristi cs of the divine
Logos or Wisdom Q uite in accord with the gen
eral trend o f Alexand rian thought the emphasis is
no longer lai d on the direct communion o f God w ith
men but on the series o f gradations from God to
men
To represent it graphi cally Hebre w thought
makes the steps o f relation thus : God
Spirit )
men Alexandrian thought thus : God
Logos
Spirit )
souls
m en
In the later po rtions of the O ld Testament the
Spi ri t plays a vital part as the expression o f God
in creation Here that function is performed b y
the Logos and the Spirit in the c osmi c sen se is a
,
1 04
TH E
1 05
S P I R IT O F GOD
TH E
temporary
The Spiri t comes upon men but does
not cont i nue or abide in them
b ecause they
are esh ( Q u a es t I
A passage already
quoted on page 9 0 would seem to suggest that
Philo may have regarded the charismatic Spirit as
a temporary substitute for the permanent possession
o f the Spirit w hich would have been man s priv
ilege had he continued without sin It is temporary
because o f the impossibility of the permanent con
n e c t i o n betwee n the Spirit and the esh
Possibly
1 06
T HE A L EX A N D RIA N JE WI S H WR ITI N G S
-
O IS
et a v ,
1 07
se e
TH E
S PI R IT O F GOD
is
This is not dogm a but life
It is possible to make a psychological analysis o f
this experience It has several elements o f origin
The rst is i ntellectual The experience came at
moments when the mind was extremely active and
closely attentive to the subj ects o f its thought so
absor b ed in them that it b ecame oblivious to all
a b out
T he second element is one of feeling Ac
c ompan ying the stress o f attention was an emotion
which he recognized under the name o f enthusiasm
1
(uo pv a v r t d v ) W hile the su b j ective result was also
an emotion whi ch he seems to distinguish very
c i te
en
is
ni
1 08
1 09
T H E S PI R IT O F GOD
N o wi cke d
mand for righteousness in the prophet
I IO
TH E
tellin g ( comp
S i by l li n e Or a c l e s
II I 8 1 6 f 2 9 7
ff 1 6 3
It nds its appropriate representa
"
Oth e r s
am
a Sib y
an
sa y
f C ir c e b o rn
An d fa t h e r Gn o s t o s r a v i n g m a d a n d fa se
Bu t a t t h e t i m e wh e n a l l t h i n g s c o m e t o p a s s
Y e wi m a k e m e n t i o n o f m e ; n o o n e m o r e
,
Wi ll
ll
ca
ll m
m a d b u t Go d
,
g r e a t p r o p h e t e ss
I I I
T HE S PI R IT O F GOD
'
1 12
(8 )
1 13
PA R T I I
T H E S P I R I T O F GO D I N N EW
T E S TA M E N T T H O U G H T
CHAP TER I
In tro du c t io n
1 17
THE
S PI R IT O F GOD
1 18
I NT R O D U C T I ON
tia n church com b ine in the shaping o f this i dea
F or the rest the idea depends largely on c ontempo
rary Palestinian Jewish ideas
The chie f points of the Palestinian Jewish con
c e p t i o n of the Spirit were
as we have seen the
withdrawal o f the activity o f the Spirit from phys
ical nature the limitation of its oper a tion to the
range o f human activities the use o f i t to explai n
the ancient national history and literature the de
nial o f its activity in contemporary li fe and the
expectation that it would once more operate i n the
future Messianic kingdom A l l thes e assumptions
lie in the background o f the earlies t New T esta
ment thought on the subj ect Here to o it is used
only o f man never of nature Its applicatio n to
the history and wri tings o f ancient Israel is one o f
the mos t fre q uent New Testament usages while the
idea o f the working o f the Spirit as a part o f the
M essianic program is the m ain taproot from wh ich
springs the entire growth o f the peculiar New
Testament doctrine o f the Spi rit Two elements o f
Jewish conception w hi ch may seem at rst sight
contradictory to the New Testament doctrine are
the moral and religious work o f the Spi rit and the
denial o f the Spirit s operation in present li fe The
last however is only a seeming dis crepan cy fo r
the Christian b elief that the Messiani c age had come
carried with it on the presupposition o f Judaism
the idea o f the present operation o f the Spirit The
Spirit as working in the purely ethi cal and religious
realm was not a tho u ght that was parti c ularly dom
.
1 19
T HE
S PI R IT O F GOD
in a n t
'
120
I NT R O D U C TI O N
di ff erent f orm and would have had a very di ff erent
history This was the warp into which the woo f
o f traditional concepts from whatever source they
came was woven This experience is worthy o f
the most care ful study The neglect of this study
of actual li fe has been one reason for so much i n
t e r p r e t a t io n of this doctrine which has been me
c h a n i c a l and unpsychological and which h as re f used
to lend itself to the demands of pro g ress ive theolo g
ical thought
The term for the Spirit whi ch has b ecome almos t
the peculiar characteristi c o f the Christi a n litera
ture namely
Holy Spirit ((3 w rrv e p a ) i s a
direct bo rrowing from Judaism The contribution
o f Christianity to the thought o f Go d is not h is
holiness b ut his F atherhood The peculiarly Ch ris
Ch rist
Holy as t h e quali fyin g adj ective o f
12 1
T H E S PI R IT O F GOD
1
forms to a well marked type
That Holy
was chosen as the quali fying adj ective is in accor d
w ith the Jewish exaltation of holiness as the chie f
characteristic of God It is a part o f the large u m
conscious tribute o f Judaism to the work and
inuence of the prophets The second re a so n for
Uq
R11 5 }: n th
n ot
ve
is
an
1 2
an
or
s o
10
es us .
2 0,
122
av
'
I NT R O D U C TI O N
is so u nheard o f to speak o f the Spirit VIM T when
the Spirit o f Go d is meant that the single word
Spirit would much rather be taken to mean a
12
CHAP TER II
Th e Sy n o p ti c Go sp e ls
I T HE TE A C HI N G O F JE S U S
I T is necessary to distinguish i n the synopti c
gospels between the teaching o f Jesus and the con
c e p t i o n s o f the writers of the gospels or o f the
sources which they used E ven in subj ects regard
ing which the teaching of Jesus was entirely or even
largely original t h is problem of distinction i s not
always easy In those regarding which early Chris
tian thought contained a large infusion o f inherited
Jewish ideas the problem becomes very important
and sometimes very di fcult Nor can this dis
tinction always b e the same as that drawn between
the words of Jesus and the narration o f the evan
l
i
e
s
It
is
always
possible
that
in
the
transmiss
ion
t
g
of the words of Jesus some infusion of Christian
interpretation or of Jewish inheritance may color
the impression w hic h the words leave upon the
reader even i f it has not modied in some measure
the record of the words themselves
The words o f Jesus recorded in the synoptists
I 24
S Y N O PTI C G O SP E LS
TH E
s cribin g th e Servant
I will put my Spirit u pon
him
o f the
Spirit
A ttention is immediately drawn to th e two p a s
sages where men tion is not m ade o f the Spi rit in
the parallels : M att 1 2 2 8 and Luk e 1 1 1 3
M att
12
2 8 as c ri b es the power t o c ast o u t demons to
God
There are n o other cases in which Christ
ascri b es the miraculous elements in his ministry to
the Spirit Th e S pirit as the divine gu i din g powe r
'
12
T H E S PI R IT O F GOD
Spirit of God
That Christ does not elsewhere
lay stress upon the Spirit as the source o f the power
o f his mi raculous works makes the probability yet
stronger
The second text in which the parallel passage
does not sustain the u s e of the Spirit is Luke 1 I 1 3
na i
u se
12
"
ex
is
as
u se
r e ss
in
ns
S Y N O PTI C
TH E
Go s P EL s
things
This cas e seems to be less doubtful than
the one j ust considered It is a promise of the Holy
Spirit to the disciples ; yet not t o the disciples in
any time o f great future need or for the advan c e
o f the M essianic kingdom but at any time and for
the behoo f o f the personal relation between the b e
liever and God a use not made o f the conception o f
the Spirit elsewhere in the teaching o f Christ and
hardly in the literature representing the primitive
Christian idea o f the Spirit Bes ides the gi ft o f the
Spirit i n response to the prayers o f the disciples is
more akin t o later Ch ristian i deas than to the teach
ing o f Christ In that teaching the expression has
no parallel In John 1 4 1 6 w hich is most nearly
akin the Spirit is promised in response to the prayer
o f Christ We conclude then that the insertion o f
ov
a vov
iau
12
T H E S P IRIT O F GOD
It
is
used
of
the
divine
po
w
er
w
hich
will
here
3
a f t er help the disciples in their labor and i n thei r
witness for the Messiani c kingdom ( Mark 1 3
S o far the representation is entirely Palestinian
Jewish The Spirit is not regarded as the origin
o f the external world It is limited enti rely to the
divine inuence upon human activity It is a tem
ra r
gi
ft
for
special
needs
not
a
permanent
pos
o
p
y
s ess ion I t is not the b asis o f a moral or mystical
new li f e
All thes e are m arks of the Palestinian
Jew ish phase o f thought Christ neither introduced
original interpretations into this conception nor di d
he go back to those O ld Testament elem e nts which
had d ropped out o f the Jewish usage H is expres
sion was quite that o f contemporaneous thought
It i s n o tab le however that i f we lay aside M att
12
2 8 his teaching never ascribes the unusual the
os
'
u i
on
n s.
12
S Y N O PTI C
TH E
Go s p E L s
S P I R IT O F
TH E
GOD
l b ert ( Th R l ti f
p 9 7 ) supposes the teach n g to have
and Luke
seem to
b een g ven on t w occas ons but M att
7
bHeoltparallel
W th Mark 3
and to b e a doublet o f M att 4 9 4 (
z mann i l ) Only the occasi on suggested i the latter passage
fourn
shes a p roper h stor cal b f or the teach ng g eneral The prom se
f the S pi r t also p m t to a t me when the M essi an c nat re o f Chr st s
m ssi on w well understood b y the apostles
1
Gi
es u s ,
1 0
1 2
2 2
1 2
se e
o co
on
eve a
a Si s
in
as
13 o
'
T HE SY N O PTI C G OSP E LS
e cy
e ac
esu s ,
T HE S PI R IT O F GOD
T H E S Y N OPTI C G OS P E LS
28
19 :
Into the name o f the F ather and o f the
'
es s e n s c
in
e a re
on
ou
3 3
ev e
ur
is
9 04 ,
er
e i sc
in
TH E
S PIRIT O F
GOD
13
T H E SY N O P TI C G O S P E L S
t i a n i ty
2
ment writers as speaking in the Spi rit
Matt
the
12
3 1 3 2 ( parallels Luke 1 2 I I ; Mark 3
sin against the Holy Spirit 3 Luke 4 1 8 the Mes
1
1
uoted
from
Isa
connecting
6
s i a n i c Spirit
q
the Spirit with the mission o f the Messiah
4
Matt 1 0 2 0 ( parallels M ark 1 3 1 1 ; Luke 1 2
-
13
TH E
S PIRI T O F
GOD
13
TH E
S Y N O PT I C G OS P E LS
h
a
n
e
d
I will come unto you
It is i n line with
p
this that Luke sub stitutes f or the promise o f the
.
3 7
S PI R IT O F GOD
TH E
II T H E S Y NO P TI C N A RR ATI VE
There is one section of the gospel narrative which
represents entirely Jewish thought except as it may
h a ve been colored by the Christian medium through
whic h it has passed T h i s is the preaching of John
the Baptist Th e Jewish element is seen in all the
concepts o f John s te a ching The Messiah as the
purier o f his people ( Mark I 8 ) the need of r e
n c e as the preparation for his coming ( Matt
n
t
a
e
p
i
n
the
Messiah
as
being
present
but
hidden
8
)
3
obscurity until the time o f his man i festation ( John
2 6 ) are all common Jewish id e as
The one ref
1
erence to the Spirit w hich the tradition of John s
preaching has preserved in the gospels is also who l ly
13
T H E S Y N O P T I C G O SP E LS
his followers
I baptize you with water : but he
shall ba ptize you with the Holy Spirit and with
re
The gure o f baptism in the Spi rit ( v
Wt e p a r t ) i s not to be carried too fa r
as though
the Spi rit were an element by means of which the
,
13
T HE S PIRIT O F GOD
tent
Y our baptism expresses your own purpose
T h e Messiah will o ffer you a baptism in which
God s power shall meet with your purpose The
I 40
T HE S Y NOPTI C G OSP E LS
There
is
i i
Vi
an
in
T HE S P I R IT O F GOD
1 42
T H E S Y NOPTI C G O SP E LS
S i nce the account of the temptati on must i f i has hi stori cal biasi s
at all have come i some form f rom Chri st h msel f there a poss b l t
that thi s re ference to the S pi r t i also to b e ascr b ed to hi m Al l the pro b
ab l i t es ho wever are otherw se The pauc t o f the re ferences o f h i
w acti vi t
to the S p r t un tes W th the great i mprob ab l t that he
w ould assi g th s event to the S p ri t when he does not so ass g ni h i g reat
w orks of grace and teach ng s o f mercy iO the other
hand noth n g w oul d
b e more prob able than that early Chri st an tradi t on should attr b ute th s
event stran ge so
the career o f the M ess ah to the d rect
d
act on o f the S pi r t of G under the feel i n that i stood i pec l ar need
o f an element o f de fense
1
i i
so
u n ex
ec te
43
in
is
an
u i
T HE S P IRIT O F GOD
or
ir
02
"
on a
ic an
na
eo o
is
iv
1 44
in
is
40
"
'
T H E S Y NO PTI C G OSP E LS
'
is
in
nc a n a t o n
02
in
is
i
ue,
in
o eti c a
ni
"
ts
t e
ry
an
in
is
ti n ct y
e st a
en
u
i
na
y,
is
re p re
"
iz
It
i on
TH E
S PIRI T O F GOD
i ve
ic
1 46
i on
TH E
S Y N O PTI C G O SP E LS
D i e S y n o p ti s c he F r a g e
I 47
89 9
TH E
S P I R IT O F
GOD
26
S imeon ) The Holy S p irit was upon him
2
2 27
He came in the Spirit into the temple
These are all the references to the Spirit in the
infancy passages aside from the one common to the
two accounts To these may be added the Luca n
phrases inserted in the Christian tradition : 4 1
r
e
Jesus full o f the Holy Spirit
Jesus
1
4
4
2 1
Jesus rej oiced in the Holy Spirit
Whether in the infancy narratives the insertio n
o f the references which we call Lucan was made
by the editor o f the writings is a question w hich
belongs to criticism rather than to biblical theolo g y
It may be that the Lucan story o f t h e infancy was
a part of the document which furnished the material
f or the rst part o f Acts I f so the likeness o f
.
1 48
S Y NOPTI C G OSP E LS
TH E
7 9
nl
o e i g or 111 77
F
ull
o
f
the
Spirit
I
1
9
7
( n
p ) 4 3
m ze i i iu a r o g) occurs in Luke 4 I ; Acts 4 8 ; 6 3 ; 7
2
I
I
Some
o
f
these
however
1
I
;
;
;
4
55 9
7
3 9
as Acts I 3 9 cannot belong to the source common
to Luke and Acts i f indeed such a source is to
be assumed but must be the work o f the Lucan edi
tor R eferences to the Spirit are far more abundant
in the earlier portion o f Acts than in the later
and they are akin in c hara c te r to those in the i n
fancy accounts They are mostly statements that
indivi duals were possessed o f t h e power o f the
Spirit or acted either h a bitually or on occasion
under the Spi rit s impulse O f the same sort are
all the references in the infancy accounts which are
peculiar to Luke T h ese give no new material for
the history o f the concept in general They simply
add further instances of the common Christian idea
o f the charismatic Spirit which we have already
seen sparingly expressed b y Jesus and w hich we
shall nd abundantly used in the literature r e e ct
ing the thought o f the early church
The only
peculiarity is that they ascribe the propheti c Spiri t
to individuals in the pre Christian period ; but this
is limited to those who had to do with the fulllment
o f God s plans for the Messi a h John E lisabeth
S imeon The passages could not have originated
in Judaism for in Jewish literature as our st u dy
.
1 49
TH E
S PI R IT O F
GOD
50
CH AP TER III
Th e P ri m i t i v e C h r is ti a n C on ce p tio n
'
S P I R IT O F GOD
TH E
1 52
TH E
Th e
ff
10
2 1
( c ) Wisdom : Acts 6 1 0
( d ) Power to perform miracles : Acts 1 3
( e ) V ision : Acts 7 5 5 ; Rev 1 1 0 ; 4
3 ;
17
o f individuals
F ull o f the Spirit used only by
Luke o f the indivi dual as a mark o f character but
not resulting in any spe cied charismatic power
An approach t o the ethical meanin g possibly i n
u e n c e d by the Pauline us e : Acts 6 3
5 ; 9 17 ;
I I 2 4 ( comp Heb 6 4 ; see also corresponding
Lucan usage in Luke I 1 5 4 1 ; 4 I )
B The Spi rit used o f God a ctive in the church
Thi s li st o f p assages i f rom the extra P l i e p t i o f the N w
T estament outs de the g ospels F the correspon d ng P aul ne us g e
p
.
2 02
or
1 53
au
or
ons
i
se e
T H E S P I R IT O F GOD
14
2 1
; 4
5 6
54
PR IM I T I VE C H R I S T IA N C ON C E PTION
TH E
55
T HE
S PI R IT O F
GOD
1 56
TH E
S7
TH E
S P IRIT O F
GOD
58
TH E
59
TH E
S PI R IT O F GOD
1 60
TH E
P RI MI T I VE C H R IS T I A N C O N C E PTI O N
tion
that is for the good o f the chur c h b ut a l so
TH E
S P IRIT O F
GOD
r
i
e
n
c
w
h
ich
New
Testament
writers
call
speak
e
e
p
the spiritual
so that those who had it were called
as in medi aeval Christianity w ith its idea o f
monasticism as the reli gious life pa r ex c e l l e n c e
I 62
P RI MI T I VE C H RI S T I A N C O N C E PTI O N
TH E
p
The gi ft consi sted
ecstat c utterance not necessar l y i any recogni z ed lang ua g e and not
usually ntelli gi b le to hearers
T he speaker w not master o f
h msel f ; he w carr ed headlon g as if d en b y a m i ghty wi nd ; he w as
subj ect to stron g emoti ons wh ch must nd vent somehow b ut w hi ch
could not b e made to n
also E y l
y accustomed channel
(
B bl art cle S p tual
p d
1
in
B u e (S
r
Paul
'
C o n c e p ti o n
f C hr i s ti a n i ty
i
as
as
u y
ia
ic a
ru
in
"
an
ir i
1 63
se e
nc
c o
TH E
S PIRIT O F
GO D
Pr o phets
Presen tly after she leaned back in her
chai r and seemed to have strong workings in h er
breast with deep s i g h i n g s intermixed Her head
and hands and by turns every part o f her body
d d
Wi rk g d G i t
G i t r p 7 3 if
,
'
un
en
es
e s es u n
1 64
er
e s e
T HE P RI MI T I VE C H RI S T I A N C O N C E P TI O N
street ( J o u r n a ls March 8
A few months
strange agony
The violent convulsions all o ver
their bo dies were such as w o rds cannot descri b e
1 65
'
T H E S PI R IT O F GOD
ren Ad H aer I I I
I III
5
speak W th tong ues re ferr g to the d
1
"
1 2
in
66
1 2
ay
ae
TH E
PR IMITI VE C H RI S T IA N C O N C E PTI O N
1 67
T H E S P I R IT O F GOD
1 68
the Allah Al l ah
Hassan Hosein Hosein Has
S iva S iva
R am R am
Hara Hari
sa n
of the Mohammedan and H i n du dev o tees
The
more extreme forms produce naturally m eaning
less expressions where the intense emotion com
l
banishes
the
desire
and
sometimes
ev
n
the
l
t
e
e
e
p
y
O
Ah or such repetitions o f consonantal voca
1
bles as the organs most easily produce
There is every reason to Suppose that as indeed
usually happens the early Christia n glossolalia
combined both these elements 1 Cor 1 2 3 sug
F l o u rn e
ia
ane
ar s,
1 69
ri
'
an
a r i en .
TH E
S P IRIT O F
GOD
Amen
It is also easier to explain the origin
o f the story about other languages i n Acts 2 i f
we assume the phenomenon to include meaningless
sounds than i f we only assume signicant exclama
tions Such indications as we possess then lead
to the same conclusion to which the analogi es o f
comparative study point namely that both kinds o f
phenomena were found in the glossolalia
There is one narrative o f the New Testament
that has long been recognized as containing factors
impossible to harmonize with the uni form r e p r e
se n t a t i o n o f speaking with tongues elsewhere
I
refer to the account o f the Pentecost in Acts 2
T he comparative study which we have instituted
leads to the same suspicions o f the accuracy o f the
account which have long found expression in the
works o f New Testament critics The implications
o f the narrative are perfectly obvious The editor
o f the b ook or o f the source used sees in this event
,
0
7
PR I M ITI VE C H R I S T IA N C O N C E P T IO N
TH E
171
THE
S PI R IT O F GOD
1 72
13
73
Ad v
M arc
V 8
.
TH E
S PI R IT O F
GOD
o f God
T he one miracle for which an explana
tion is given in Acts the healing of the lame
man at the gate is ascri b ed by Peter not to the
Nazareth ( 4
It accords w ith this that a
8
Act
h
power
o
f
Acts
I
prom
1
0
T
s
e
(
1 74
TH E
o f Jesus
And yet the Spi rit is so o ften mentioned
in connection with them that there must have been
in the mind o f the early church some relation The
early church uses the Spiri t for the mani festation
o f God in subj ective experience like vis ions and
i n the immediate outcome o f that m ani festation in
personal expression like prophecy and tongues
T he facts with regard to m i racles would seem to
S how that when the results passed into the realm
o f li fe outside o f the perso n the event was not
thought of as due to the action o f the Spi rit even
though as in the case o f Paul s word to Bar j es u s
it to o k place as the result o f an experience which
was ascribed to the Spirit
This careful limita
tion o f the Spirit to the personal experience is a n
other mark o f the f reshness power and intensity
o f the early Christian religious li fe T he limitation
di d not last very long T he distinction is a ne one
and yet the New Testament writers seem to draw it
somewhat clearly
The power to per form the
miracle and the impulse to use that power were the
working o f the Spirit T he mi racle itsel f the actual
external event was the work n o t o f th e Spirit b ut
of God
,
7S
TH E
GOD
S PI R IT O F
c onsidere d
TH E
77
T HE
S PI R IT O F GOD
or
a ssu m e d
l ie
to
em o
s tr o n g
e x tr a
th e d i v i n e
n ame
th o s e
e l e m en t
o r ig i n ,
hu m a n
wa s th e
be n e a th
ti o n a l
wh i c h th e
c a use
ex
c hu r c h
p e r i e n c es
wh o s e
s e em ed
th e i r
mark
to
p r o v i d e n ti a l
wh o s e
an d
e a r ly
en d
M e ss i a n i c lei n g d o m
f
The two essential elements o f this denition are :
Compare G k l de ni ti on The w orki ng s o f the H ol y S pi i t are
certa n myster ous po wers operat ng the ran ge o f the l fe o f men w h ch
stand i a certa n de n te relat on to the l fe o f the Chr st an cong re g ati on
wtheh chnam nno
case work damage to men wh ch t q t l y take place under
g of G d or Chr st and all cases b elong only to such men as
are t unw orth y o f a connect on W t h G d ( p
T h s i ncludes the
tw o essent al elements noted
the f l l wm g paragraph b ut seems to
nclude ce ta n nonessent al
m p mm
t as w ell
a d v a n c em en
un
in
n o
in
re
u en
a cco
1 78
en
in
in
th e
'
TH E
79
T HE S P I R I T O F
GOD
the pri nc i ple here expressed of l i ke results from l ike psy cholog i cal
causes had a l w ay s b een adhered to t w ould have saved a vast amount o f
frui tless lab or the eld of rel g ous h story The fut le attempt to trace
h stori c con ecti ons b etween W dely scattered myths l ke that o f a ood
or o f a rst man or f the d v n ty o f the sun or o f r tes l ke totem sm
or sacr ce has b een a w ork o f supererogati on L ke ca ses produce l i ke
results the m nds o f prehi sto i c men well as those o f later ag es
1
If
in
as
1 80
in
in
TH E
PR I MITI VE C H R I S TIAN C O N C E P T I O N
TH E
S PI R IT O F
GOD
1 82
TH E
1 83
THE
S PI R IT O F GOD
"
'
i vi
1 84
occurred
The knowledge that three men had
presented themselves in search of h im lies so near
the surface that one cannot claim its supernatural
impartation to Peter as any part o f the necessa r y
interpr etation o f the story What is essential in
b oth these cases is an impulse s o strong that it
seemed to those who received it to possess a divin e
force It came from God It was a voice o f the
Whether that interpretation would hav e
S pi rit
b een given to the experience had it not resulted in
C h ristian progress is a q uestion which we have no
data to answer
Hpi m o ev ( caught
end o f the interview
which implies a hasty or violent sn a tchin g away
.
1 85
T HE S PI R IT O F GOD
faith and the Spi rit S hows The Spirit was never
regarded in the pre Pauline church a s an essential
,
1 86
TH E
fullness
o f the Spi rit seems sometimes
to be only an emphati c way o f expressing the action
o f the Spirit in various charismatic gi fts T h ere
is no reason to suppose that these parti cular gi fts
seemed to Ch ristian tradition to be o f more power
or strangeness in themselves or o f any greater i m
portance in the development o f the characte r than
,
1 87
TH E
S PI R IT O F GOD
full o f wisdom and the Spirit
a good man and
no t
Thi s w ould poi nt tow ard an author wh k e w Paul ine terms but was
thorou hl m b ued W th Paul i ne thought
n
1 88
T H E PR I MITI VE C H R I S T I A N C O N C E PTI O N
10
Acts 1 2 after he had given command
1 89
S P IRI T O F
TH E
GOD
s i o n a l ly the writers s a y
the Holy Spi rit spake
and at other times assign authorship
( Acts 2 8
to Jahveh ( I 3 47 ) yet at still other times a
writing is ascribed to D avid ( 2 2 5 ) or a pro p het
2
All these are condensed expressions
(
When the writers become denite they specically
recognize the three elements o f the O ld Testament
revelation : God the Spirit o f God as inspiring
the writers the writers themselves Compare Acts
,
in
"
ea
er
is
re
o r
is
sa
in
1 90
1 0
2 0
TH E
4,
7 023
n a r og i7
d
i d i r v e ii a o g
father didst say
p
v
n
1
With this
d y i o v a oua o g Aa v e i d wa l d o; a o u s i rrd w)
'
Or
aro
'
ass s
c a
o s o a ra
i ru
n
oco
19 1
S P IRIT O F
TH E
GOD
used
thou hast not lied unto men but unto Go d
It hardly a frms s o conscious a theology as is i m
plied by the equation the Holy Spirit
God a b
i n tr a
The thought is still m o v m g l n the realm o f
the Spirit as the Messiani c activity of God and does
not go beyond it The identity of the Spirit with
God is not neces sarily an identity o f essence but
of operation and interest
The introduction to the decision o f the council
t o us
bears essentially the same signicance I t
is a recognition o f the Spirit s active operation in
the church Its special interest lies not in the i d e n ti
c a t i o n o f th e Spirit and God but of the Spirit and
the thought o f the church in the condence with
Spirit
O ne questions whether it doe s not imply
the experience o f some prophetic impulse or other
mani fested phenomenon in the assembly o f the
church which authenticated to them their decis ion
as th a t also of the Spirit It is not certain that thus
early in the church the mere unanimous decision of
a Christian assembly without prophetic or other
veri cation would be so pointedly identied with
1
that o f the Spi rit
The older commentators inter
I f as W i k
and others suppose t h deci si on must b e put at a later
m h Chr sti ans seem to assume
time ( comp
t i sa d the
5 w here
that Paul has not heard o f the decree ) t statement w ould st ll b e true
I t w ould need modi cati on only i f the text i the product o f post P aul ne
Chri sti ani ty E ven then i t w ould b e an unusual f orm i W t h to state
the b el e f that a mere d i o f j udgm ent w made under the g u dance
H ol y S pi ri t I t parallel i f t h b e the m m g
not k now n
th
ef were
,
e zs
2 1
er
18
e c rs o n
as
se
=
192
ea
15
1
Y
e
always
resist
the
Holy
Spirit
as
your
5
fathers so also ye
In this we have plainly the
prophetic Messianic use linking together the word
o f the Spirit through the prophets and the word
through the Messiani c activity of the church In
neither case is there an i dentication o f the Spi rit
with God in any di fferent sense than in all propheti c
charism
That the Spi rit was divine goes without saying
The entire signicance of all the experience we have
been studying was that its subj ects be lieved that
they were directly moved upon by God himself The
experience was thei r closest personal relation to
r
t
d
e
e
,
p
S P I R IT O F GOD
TH E
I 94
TH E
9S
TH E
S P I R IT O F GOD
196
TH E
PR I M ITI VE C H R ISTIAN C O N C E P TI O N
97
CHAPTER IV
Th e Pa u l in e
Wr i ti n g s
1 98
TH E
P A U LI N E WR ITINGS
C o m m e n ta r y
Ro ma ns
on
Th e ssa l o n i a n s
Ga la ti a n s
and
99
TH E
S P I R IT O F
GOD
one ( page 1 0 1
In a general way this principle o f exegesis is
sound but in the application o f it certai n modi fying
facts must be borne in mind F irst not every writer
thinks so clearly as never to mingle t wo shades of
meaning in one instance of the use o f a word Cer
Z OO
TH E
P A U LI N E WR ITINGS
dom o f God
The meaning is both moral and
eschatological yet not as distinct from each other
but as both included in a more complete conception
than either alone represents We d o not speak in
such cases of vagueness but o f comprehensiveness
Whether there is any such higher unity back o f
Paul s uses o f the Spi rit it will b e our duty later
t o inquire
Y et again modern distinctions o ften the result
o f ages o f philosophical thinking and long courses
O f thought
did not always exist for th e ancient
thinker The modern interpreter will not i f he
wishes to become a true interpreter carry back mod
ern distinctions and a ttempt to make them apply
to ancient l iterature H e will bear in mind the
simpler stage o f thought that his author represents
O ften the thought o f an ancient writer was vague
as is that of childhood and words were used upon
which w e now sometimes put distinctions o f mean
ing not present to those who rst spoke them F or
example it is q uite possi b le that to Philo strange
as the i dea may be to us the Logos may have been
neither personal nor impersonal because the con
c e p t i o n o f personality had not yet clearly dened
itsel f A modern case in point would be the p o pu
2 01
S P I R IT O F GOD
TH E
18
Cor
f
( j ) Charismata without more specic d e n i
tion : I Th e ss I 5 ; 4 8 ; R om 1 5 1 9 ; I Cor 2
Cor I 2 2 ; 5 5 ; I I 4 ; Gal 3 2 5 ; E ph 1 1 3
B The Spi rit used o f God as th e originating
force of the Christian li fe and as mani fest in its
ethi cal and religious development : I Thess I 6 ;
2 Thess
2
1 3 ; R om 5
5 ; 8 2 6 9 I I I4 f
16
Cor 2 1 0
1 7,
2 02
P A U LI N E WR ITINGS
TH E
19
6;
12
8;
13
14
Cor
Gal 3
;
;
22
14
; 3
; 4
8,
6; 5
f ;
1 6h ;
1 7,
5,
E ph 2 1 8 2 2 ; 3 1 6 ; 4 3 f 3 0 ; 5 1 8 ; 6
I ; 3 3 ; Col 1 8 ; 2 Tim
19 ; 2
1 7 ; Phil I
Titus 3 5
I f we as before compare th is use with earlier
periods o f H ebrew thought we nd that a s ide from
the one great new feature o f use the ethical usage
the former tendencies have continued to develop
1 The use o f the Spirit for God a b i n tr a has now
completely disappeared E ven such identications
as Acts 5 where a lie t o God is a lie to the Spirit
are not found in Paul s writings Clear thinkin g
has taken a step forward There was a possi b ility
in early Hebrew post exilic literature that God act
ing would come to be so i dentied with Go d in e s
sence that the advantage which He b rew thought pos
sessed in a distingu ishing term might be lost This
di d not take place In the Pauline thought the sep
aration wa s made so plain that the danger p assed
entirely b eyond the horizon In H indu thought the
procedure was in the opposite di re c tion
F irst
there was a monotheistic i denti cation o f all divine
power T his included within itsel f b oth the rst
cause and its mani fested activity ; in Hebrew
terms both God and Spirit Then S ince result is
an essential part o f mani festation and since as in
dreams the essence whi ch is also the active power
is the sole cause of the seeming material product
cause actor and result were all identied and pan
theism was the outcome This pantheism b e c am e
6 8;
2 03
TH E
S P I R IT O F GOD
fe s t a t i o n
'
2 04
TH E
P A U LI N E WR ITI NGS
2 05
S P I R IT O F GOD
TH E
2 06
TH E
P A U LI N E WR ITINGS
( P hi l o s o p h y
P e i d e r e r
page 1 6 1 )
f
nds the origin in the A l exandrian dualism o f esh
and Spirit the heavenly and the earthly world and
compares in proo f 1 Cor 2 and Wis Sol 8 and 9 ;
R e l ig i o n
so
P e i d e r e r
2 07
'
62)
f or
THE
be
st at ed
in
o r d er
to
S P IR I T
be
OP
a o ce p t er
GC D
a ul
oo n si
TH E
er ed
th e
ki n g
th e
C hri s
spea
th e
t h e r s t
P A U LI N E
c:
se c o n
es
u
g
ea r
\ s a rr n r os
be
to
to n
n e i t h er
r
an
wi t h
sn n a t es
cer t a in t h a t
o
'
: 9
Chm
P a i r:
no
d g en
ph e
t en m u c h o f a
r st
an
se c c rx i ca us es
f e ri n
o th er
as
ci
g LC
was
he
o t h er
13
sn a n
m a d e hi s p r l oa
A; th e
era t i o n s
H e b r ew
tn
sna n
f t h e S p i r i t : 1: a n y s a sh
i
w
ers
c
o m en a o f l f e w er e
p
was
di s n
r
Op il jf o
n
i r a cu l c u s
f Go d
"
P au l
b e w ee n
an
to
f d e r ir
a ri o n
Ol d
om
T es ta m en t
h r l o g i ca l p r o c es se s i s fl a t su g g es oed h r Be r
( B i h l i m i Th o l n g y, H 2 08 f , E n g tr
s chl a g
i d ea
Th e h u m a n pn en in a L: t o h i m [ P err i ] : r i g i n a ll r an
i
i n d ri i n a i i z ed sp a k c f t h e d i v i n e w i c h h o w er er
r
ce u
an
n ew
an
is
o f th e
p r essi n
li fe w h i c h
.
S p ir i t
b e ca us e i t i s
he c n in es
Ol d
l if e
S p ir it
w o ul d t r a ce th e
t h eo r y
t r in e t o t h e
as
be c a u s e
?
i t h e m in;
Bi n t h er e co m es
es h
i t th e po w er o f t h a t T err Spi r i t fr x n w hi ch i t
h
a
d
t
h
e
s
m
o
ki
n
w
i
t
a t e l em e n t 1 :
k
i
n
c
g
g
d th e
Thi s
rn i n a n c e :
d d:
up on
sp ra
bu r s t i n t o a m e
: ot
f Go d is h o l y
of
sa n c t ifi ca ti o n
o rig n
i aea
cf
Pa ul
d oc
f t h e sp i r i t o f ma n
c o mi n g fr o m Go d
Th e gr ea t o b j ec ti o n t o t hi s
tha t i t l e a r es o ut o f a cco n n t t h e ce n ti n n i t v o f
Tes t am
en t
co n ce p t io ns
i
o f h s o wn da r t o t ur n ba ck t o o l d er i d ea s w h o se
po w er an d ev en w h o s e pr es en ce ca n n o t be t r a c ed
i n th e li t e ra tu r e whi c h r e ect s hi s i mm ed i a t e m e n tal
2 09
( 14)
an
as s u m es
th a t P a u l
a a nd o n e
th e
S P I R IT O F
TH E
heritage
GOD
D i e B e g r i e F l e i sc h
2 IO
an
d Ge i s t
TH E
P A U LI N E WR ITI N GS
'
Re
er
An
a
n o
au
on e
or a r
Z I I
i s
ou
S P I R IT O F
TH E
GOD
'
2 12
P A U LI N E W R ITINGS
TH E
2 13
S P I R IT O F GOD
TH E
Is
V s
as
sr o n
gi
as
in
in
in
o o
2
i ca
.
se e
as
SS S
sa
Vi
2 14
ni
v i si o n s
1 2
"
P A U LI N E WR I T I N GS
TH E
2 1
S P I R IT O F
TH E
GOD
f
ossible
as
in
the
case
the
maid
at
Philip
i
o
p
p
Acts
16
16
to
precipitate
a
direct
conict
o
f
(
strength between the spirits It was also external
There was something profounder something more
in accord with the emphasis which Christ laid upon
the internal rather than the external This was
brought t o light in the second test that of value
and result To this test we nd Paul pas sing Any
event or experience which served to further the
interests of the Messiani c movement might prop
erly be explained by the Spirit even though it were
not unusual nor extraordinary The entire discus
sion o f gi fts of the Spirit in I Cor 1 2 to 1 4 with its
emphasis on the various values o f the gi fts its i n
sistence upon ranking these gi fts according to thei r
use in e dic a tio n shows a complete abandonment
o f the Ol d Jewish test and a denite acceptance o f
a ground which so far as we know was new among
the Christian churches
The application of such a test however made a
further departure from the O lder application of the
Spi rit to the range o f experience It made the gi fts
o f teachin g o r of administration or o f any other
things b y which the church might prot part o f
the S piritual charismata standing by the side o f
the charismata o f prophecy and the glossolalia and
claiming equal rank and dignity with them
But among all these elements of the Christian li fe
what was Of the highest value ? Not external gi fts
however important they might be for the churches
but the religious li f e with its outcome in the ethical
,
2 16
TH E
P A U LIN E WR I T I NGS
2 17
S P I R IT O F GOD
TH E
2 18
TH E
P A U LI N E WR I T I N G S
ation
Ti des o f strong emotion that could only
come from God had set through his soul and turned
its channels in new directions They were tempo
rary prophetic ecstasies but back of them there was
an abiding force which not only made his li fe new
but was itsel f that new li fe l iving itsel f out in his
li fe A man o f less intense experience might have
b alanced the elements o f this li fe so much d i v i n e s o
much human Paul could not do this The li fe was
too much o f a unit for that and his sense O f God in
it was too large It could not be divided except
s o far as elements o f temptation and s i n showed
2 19
TH E
S P I R IT O F GOD
220
P A U LI N E W R ITI NGS
TH E
'
22 1
TH E
S PI RI T O F
GOD
222
P A U LI N E W R ITINGS
TH E
22
S P I R IT O F GOD
TH E
te r i a l
Gunkel ( page 5 9 ) compares the psychical
body
As the body is the natural organ O f the
soul so the spiritual b ody is the natural organ o f
the spirit b ut that does not imply that the S pi rit
,
lS e e Gl o e l D er He i l i ge Ge i st
,
224
3 72
TH E
TH E
S P I R IT O F
GOD
2 26
TH E
P A U LIN E W R ITI N GS
m st p ot st g i st h t h omm o ss mp t io t h t if
x g t d o s t d t h m o d sh p t h ol ogi l di st i t i o s
bib
li l
w it t b s of hi s d ll ss Th phil osoph m k s o sp o d
d t h i t p t t i o of Pl t o
th
st d t of lig o
g d m
i t p t t io of t h V di hym s W
ot t oft p t t h t
th
1
in
On e
e
er
is
an
er
re
n o
ecau
in
a n
er
ar
ern
ne
re
er
ra
22
n or
e cann
nc
ca
er
en
oo
in
no
rr e
ca
re
en
an
re
ea
in
S P I R IT O F
TH E
GOD
'
nc
c an n
i
e a
ra
e ac
rn
n a
ure
n
a
is
ca
r a
an
race in
ca
en
er
ra
ure
an
ar
an
ere
ere
ar
22
un
in
is
ua
een
uc
rea
un
as
a c
ra
ze
an
e en
era
in
e ri
as ac
rec
en
as
no
ru c
so i e n
ze
an
ro
an
in
as
er
ran c
an
en
c en ce
or i
an
ur
ea r
n ze
uen e
rec
ro
ca
oa
io n s i n
na
in
cr
r e a so
ec
are
au
ur c e
r
.
as
u rc e
ne
"
is
P A U LI N E WR ITI N GS
TH E
i n
in
e n
na
re
ge
c, n o
ea
o n
an
n o
in
er
ri
e
c
en
re
e re .
2 29
ar
an
in
e n
e re
e r
as
un
"
TH E
S PIRIT O F
GOD
or in the Spirit
Both Sp i rit and Christ are con
n e c t e d w i t h t h e l i fe ( comp Co l 3
4 w i t h Gal 5
f
i
i
i
T
h
e
Sp
r
t
C
h
rist
R
om
This
s
o
8
3
(
ho w e v er i s true because t h e Spirit is t h e e n e r g i z
ing of God for the de v e l opment of the Mess i anic
k i ngdom
4 T h is ident i cation o f working is not abso l ute
Paul o ften dist i ngu i s h es t h e t w o It is on l y loose l y
TH E
P A U LI N E WR I T I N GS
TH E
S P I R IT O F GOD
C HAPTER V
Th e J o h a n n ea n
Writ in g s
'
3 3
S P I R IT O F GOD
TH E
Spirit
D The Spirit as the b asis O f Christian li fe : John
.
5 6
,
s
s
w i i g s of
1
No
t n
ca
or
a re
th e
un
th e
a b i n tr a
as
3 4
'
is
e st a m e n
(4
4)
is
TH E
o ig h
of Go d ff i g hh m h o d of
wo shi p
o i g h S p i i of Go d Th h o gh of p ss g is
h God b i g s pi
l h h m i l m s b p o h d by
wo ship wh os o l i spi i l h h m i p Th p ss
d o s t p op l y f l d
s bj
a i r m a t i o n
an
at
n ot
e n
no
n cern n
er
n c ern n
tu a
n ten t
ri
un
n a tu re
er
t
t
tu a
rat
e r o ur
as
e
a ter a
an
rat
ect.
3 5
er
an
ect n
a t er a
et
ac
a.
age
S P I R IT O F
TH E
GOD
en
u rse
e e
no
eac
"
c an c e o
2 02
u r ce
ca
r.
ar
re
ra cu
an
su
e re
re
ar
ur e
tt m 106 0)
6
3
er,
en n o
re
e,
re
er ,
"
as an
n
an
e
rr e
"
an
en
ere
ac
se
n
e
) ro
as
ar
ons
reca
ou
an
no
re a
en
os e
ua
se e
TH E
Th e
ur
p p os
rea
,
an
d wi ll
er
is no
ll t h t t h is wo d m s
t li m i t d t t h m i
lo s
reca
ra c u
3 7
ea n
any
di vi
ne
ift f
or a
sp i l
ec a
S PIRIT O F
TH E
GOD
l i fe
It is not impossibl e that the form o f expres
3 8
TH E
'
13
20
22
6, 8
5,
3 9
S PI RI T O F
TH E
GOD
'
en
on
an
rue
rre
e ern a
ar
so u r c e
ere
as in
40
ca
no
ca
TH E
J O H AN N E AN WR ITI NGS
S P I R IT O F
TH E
GOD
42
TH E
43
TH E
S PI RI T O F
GOD
44
TH E
J O HA N N E AN WR ITI NGS
0
II
Th e full j oy o f be l ievers is not as
4
(
9 ) says
w ith Paul a work o f the Sp i rit but a resu l t o f abid
ing in Christ ( 1 5
o f thei r own prayers being
heard ( 1 6
and o f Christ s intercession ( I 7
T his is the true mysti c position Weiss
draws the distincti o n bet ween the outpouring o f
the Spirit in 3 5 as the s ta r ti n g po in t o f the moral
n e w birth
and the Pauline conception o f the Spirit
as the pr i n c i pl e o f the ne w moral li fe But wh e r
ever the Spirit occurs in early Christian thought it
i s not treated as occasion but as cause It stands
in a causal relation to w hatever phenomenon is
ascribed to it whether that b e a temporary gi ft or
a permanent li fe O ne can hardly conceive that in
the Je w ish b ackground o f Christian thought it
should not always have been regarded as a cause
When it came to be applied to Christian li fe it could
hardly have been regarded otherw ise than as the
cause O f that l i fe Such w ou l d also be the most
natural meaning o f 6 6 3
My w ords are Spirit and
45
S PIRIT O F
TH E
GOD
k f
v ws of 3 5 B y h l g g d s
P li
oh
P l t h Ii l y S pi it i s t h p
J oh s id
f
o
m th t l
p l of t h li f f o m Go d w hi h di st i g is h s t h C h s t i
l w ly
W i ss s y s Th Hol y S pi it i
v
m
(I I
W it h P
g d d t h p i i pl of t h w m o l li f i ( I I h
ot )
l
w b s d t h id t i t y of t h S p i t wwt h t hgl o itt d
B y hl g
W i ss sh pl y d i st i g i sh s b t w
t
T
l
C h i st w hil
th
si m IsIt hi t ot d o bl otwioh olofidt h bof sisb iofgCbo
h i st i li f t h foll ow
of Got d i s p m ll y
A th
t )
(
3 75
so t h i d o i g i t h p h s of C h s oft h b g bo
J oh
of w t d t h S pi i t ( 3 5 ) is owh f I t h
li d b y
p ost l
W iss is h
di st i g shi g b t w wh t h v ll d t h my st i
of i mm di t l t i o of t h b li v t h Go d Sd t ht J d i
pt
P li o pt io of t h t l t i o m di t d by t Holy pi it W iss
h ow v do s t
f t h I t f ll og i i o s m s
t h t di st i
t io
xpl i t h p l o t di t i o J oh
t
b th o ly w y t
1
W e iss a n d
Cl
an
'
ea
sc
an n ean
a
er
ion
ne c
ui
an
n o
re a
u se
a n
eec
ur
n as
ur
46
"
er
er.
ra
re c
n in
rn
"
ca
er
an
ei n
ze
ca
e in
ri
an
4 09
u ra
exc u s
as
ri
r ea
ri n
e na
er
ar
rn
ecu i ar c
ne
een
er
an
re
ra
e n
e re
nc
een
re a
ere
ea
c cu rr n
ri
en
sc
e ne
ea
er,
on
e n
n ce
ar
r nc
an
au
as
is
Vi e
ar
ee
re
ce
"
au
B e y s c h l a g t a e di f e r e n t i e
n e
n
In J
a s in
au
as
au
co n
a c
ee
J O H A N N E AN WR ITI NGS
TH E
O ne element
47
S P I R IT O F GOD
TH E
2 48
TH E
J O HA N N E AN WR ITINGS
2 49
TH E
S P I R IT O F GOD
50
TH E
He
press the same idea ( Acts 1 2 5 8 ; 2
a l s o ho l ds that a l though t h e Messiah had the Spirit
r s till a fter
it
w
as
not
given
to
the
be
l
ieve
3
Christ s resurrection ( I 4 1 6 f ; 1 6 7 ; 2 0
I t could not then be t h e causal principle o f the
C hristian li fe for t h at l i fe of union w ith God whi ch
TH E
S P I R IT O F GOD
e
e
s
pp osi v i w H do s d h f l l
h
p osi io h h S pi i o
s h C h s i li f h
m i
ss s h i I J oh
h
)
(p
B e y s c hl a g ( I I 4 5 2 ) t ak e
xp ssi o of t h
p ist l s b t h
re
ert
t e
n t at t
t at n
52
te
t
2
ri g i n a t e
2o
7 t
an o
no
ri
an
t ng
e in
a'u a
TH E
as forms o f representation
Th e co ntradiction c a n
o f necessity ho w eve r be only one o f form ; the u n
d e r ly i n g i de a must be a unity The H o ly Spi rit i n
t h e believer an d Christ in him must be one and the
same thin g
He is the S p irit and the li fe o f Christ
in the believer ; he is and this is the solution o f
the whole ri ddl e the Ch rist in us ( R om 8 9 ;
comp vers e
The S pi rit cannot c o me until
C h rist has departed b ecause th e Spirit is the glori
,
fi f s h S p i i d h
h o si mpl y p s pp os s h s
h
id of h p oss ssio of h S pi i
W hy m k him h
B
hl
os
w
h
h
ow
h
l
s
pi
s
l
xp
ss
s
k
s
h
?
p oi i g
h C h is i
m
of
lf b
h S pi i
h so
h
i d i s h S pi i d h gl o i d C h i s I f h i d i i o
p d B hl
i p
io f ll s wi h i
to
re er
yi
ng
to
t
t,
an
t n
e
en t
e
n o t acce te
an
at
t
r t
ea n
e y sc
t
t
ere
at
an
ag s
in
t
t
t e
n ter
as
au t
t e
r et a t
53
re
at
an c
ere
r e su p
e y sc
u rce
re u
r
"
ag
t an
ta
i e
en t
th e
ec a u
cat
se
is
TH E
e d C hrist
S P I R IT O F GOD
54
TH E
55
S P I RI T O F
TH E
GOD
6
5
TH E
TH E
S P I R IT
OF
GOD
58
PART III
TH E key to th e
61
TH E
S P I R IT
GOD
OF
62
C O N C L U SI O N
63
TH E
S P I R IT O F
GOD
Spirit
The later prophets used the Spi rit less as
the explanation o f thei r propheti c activity so that
in the D euteronom i c literature the term has quite
1
disappeared in this sense
But meantime a n e w
emphasis has been thrown u p on it w hich intr o
duces another factor in the development of the idea
The idea h as been on the human side emotion
A h
b show b y D S h o m k i Th U of f h i t h Ol d
T st m t d of i p i t h N w T st m t S m l f B bl i l
.
as
en
e en
an
i rv s i
r.
er
64
en
se
"
ou
ca
C O N C L U SI O N
reli g iously interpreted But it is also possible to
look at i t from the divine s ide Here it is and
this is the t h i rd factor God active in the human
l i fe When h o w ever the idea be gan to be used
less o ften for the exp l anation o f individual e ffort
i t was natural that the limitation o f its meaning
t o the human li fe shou l d disappear and that it
shou l d be thought o f as God active in any sphere
o f h is creation This is what took place in t h e
exi l i c period : The Spirit o f God brooded o v er
chaos and made creation
God sends forth his
Spirit and the beasts o f the eld live ; h e withdra w s
it and they di e All the history o f Israel has been
under the guidance o f the Spirit The Spirit led
them i n the wilderness The Spirit will be with
the Messiah at his coming and in that Messiani c
age God will give the Spirit to all
By the time o f the post exili c period the e m p h a
s i s o f the i dea had passed quite denitely from the
notion o f emotional experiences to the notion o f God
acting ; and s ince there had also been a gro w th o f
rever ence for God w hich had resulted in p ra c t i
cally putting him a far Off from man it now b e
came impossible to interpret present e x periences as
from the Spirit Even w hen the deep springs o f
religious and patriotic heroism were touched as
in the Macca b ean revolt the Spirit was not used of
their origin Thus widely had th e term departed
from its original use On e might well suppose that
it had entered upon a new eld s o rem o te fro m th e
Ol d that it would never return
.
65
TH E
S P I R IT
OF
GOD
66
C O N C LU SI O N
thou ght Of only in connectio n with G od s actio n on
men
Now comes Christianity with i ts clai m o f Jesus
as the Messiah With it ther e is a new wealth o f
emotional experiences
S ince the Messiah has
come all these experiences may once more be inter
r e te d as from the Spi rit
m
ay
all
e
x
periences
S
O
p
wh ich advance th e purpos es o f God in the new
Messianic movement Theoretically this opens the
way for the assignment to the Spirit o f much
b esides the emotional Practically it would seem
that in the rst few years o f Christian history the
Spirit was kept some w hat closely for the explana
tion o f those experiences of the Christian church in
which there was at least an elemen t o f emotion
Still such factors o f e x perienc e as wisdom and
j ud gment were occasionally assi gned to the Spirit
T he tendency to e x pansion wa s present There is
however no hint in our literature that any tend
ency e x isted toward a form o f e x pans ion upon which
Hebrew thought had once entered and then drawn
b ack that o f the explanation o f the cosmic process
as the work o f th e Spirit
The thought o f th e
C hristian church connected the Spirit t o o closely
w ith human e x perience to allow o f this
The
thou ght o f the Spirit in the world outside o f m an
can only a rise under one o f two condition s : eith e r
when the connection O f the Spi ri t with e x perience
has b een lost and the ide a h a s b ecom e a name
for God acting as wa s the cas e i n the e x ilic and
p o st e x ili c He b rew pe riod ; or when the d ist in c
67
S P I R IT O F GOD
TH E
68
C O N C L U SION
e x perienc e T he test o f the Spirit o f Go d in a m a n
is n o lon g er subj ective emotion but the Obj ectiv e
value o f his li fe for the progress o f the will o f Go d
Emotional
as w o rkin g itsel f out in the church
experiences do not indeed lose thei r value ; they a r e
still g i fts o f th e Spirit b ut are not to b e reckone d
as o f rs t importance
T he place o f prime im
portan c e is held by the religious ethical li fe in its
unity conceived as divinely originated and g uided
The unication o f all the religious li fe under t h e
Spirit is the last sta g e in the b iblical development o f
the idea It is the last stage that ever can com e i n
its development unless there b e retro g ression ; fo r
nothin g more complete in the relation o f Go d t o
the human soul can b e conceived than the i dea tha t
the entire reli g ious l i fe originates from and is
gui ded b y Go d actin g immediately on th e hum an
spirit In b i b lical literature itself then the c o n c ep
tion o f the Spirit reaches its perfect end
Bu t what O f the theological doctrine of the
Spi rit ? What o f the personality o f the Spirit in
the Godhead and the procession o f the Spirit ? W ith
these things this study has nothin g to do I t leaves
them to historical and speculative theolo gy They
b elon g to the ages a fter the bibli cal writings hav e
closed
Pro fessor Clarke begins his Ou tl in es o f
the study
T he subj ect with which we have be en
concerned in this b ook is religi o n not speculativ e
.
69
TH E
S P I RIT
GOD
OF
"
0
7
BI BL I O G RAPHY
S PEC I AL
BO O KS T R E A T I N G
OF
S PI RI T
THE
OF GO D
GOtti n g e n ,
1 89 9
im
n a c h a p o s to l i s c h en
Z eitalter
I r e n au s
b is au f
F reibur g I 8 9 9
W endt D ie Begri ffe F leisch und G eist i m b i b lische n
Sprachgebrauch Gotha 1 8 7 8
Sokolowski D ie Begri ffe Gei st und Le b en b e i
Paulus GOtt in g e n 1 9 03
Gl o l D er heilige Ge ist in der He il sv e r kii n d i g u n g
des Paulus H alle I 8 88
Denio T he Supreme Leader B oston 1 9 00
W alker The Spi rit a n d t he In carnation Edin
burgh 1 89 9
Di c k son St Paul s U s e o f the Ter m s Fl esh a n d
S pirit G las g ow 1 88 3
.
'
1
7
'
S P I R IT O F GOD
TH E
Edi n
I I M O R E GE N E RAL BO O K S T R E A T I N G OF
S PI R I T OF GO D
THE
S c h u l t z, Ol d
1 g9 2
E dinburgh ,
g
,
1 9
1 901
Christianity
New
ART I C L ES
in the O l d Tes ta ment
III
B ri ggs U s e o f r un
Journal
of Biblical Literature vol xix
72
B I BLI O G RA P H Y
Articles i n Hastings s B ible D ictionary ; En cy c l o
p ae d i a
IV
BI B I OG
RA P HI ES
H i sto r i ca l
D o ctrinal
and
Pr a ctical
,
ii
s tS
73
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PA G E
si s
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11
b yl o i
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on
I ND E"
PAGE
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