Introduction
This article deals with the
Pneumatology of Paul and the influence of the understanding of the Spirit in
the Old Testament on Pauline pneumatological understanding. In addition, the
paper will explore the interrelationship between Pauline Pneumatology and other
aspect of his theology specifically with Christology, soteriology and his
understanding of the Christian community.
A.
Pneumatology: Correlations Between Paul and Judaism
Scholars observed at least three
strands of influence on Paul in developing his pneumatology: Jewish
understanding of the Spirit, Hellenistic understanding particularly Stoic
influence and early Christian understanding on Holy Spirit. Schweizer gives
more weight for the Hellenistic influence on Paul with respect to the
development of Pauline Pneumatology.[1]
Davies rejects Hellenistic influence on Pauline Pneumatology and acknowledges
the Jewish particularly the rabbinic influence. The scope of this paper here is
to explore the possible influence of the
Old Testament understanding of the Spirit on Pauline Pneumatology.
1. The word, ruÆah\ used in the Old Testament for the Spirit.
It means “wind,
moving air,” and “breath.” In
the Old Testament, the Spirit of God called “holy,” only three times
(1Sam19.19-24; Is 63:10–11; Ps 51:13) but this qualification became common in
the intertestamental period. The term spirit (Heb ruÆah\, Gk pneuma) is
more commonly used in the later Jewish writing for angels or demons (usually in
the plural) at Qumran, in rabbinic and apocalyptic literature.[2] In the Old Testament, ruÆah\
used to denote
both breath in humans (Ez. 37.5-8) and the Spirit of God. Anthropologically,
it denotes breath (Jer 2:24; Job 8:2) and psychic states (Ps 76:13; Ezek 3:14).
In such context, ruÆah\
often overlaps leµb, “heart,
mind” (Josh 2:11; Ezek 21:12). The LXX translates ruÆah\ predominantly
as pneuma.[3] This twofold usage can be seen in Paul,
though there is no consistency in use of term pneuma in Paul. From Gal
6.18; I Cor. 2.11 and Rom. 8.16, one may understand that pneuma (human
spirit) is in everyone.[4]
Further, Paul also used pneuma to denote the supernatural influence of
God upon humans (Gal. 4.6). Thus, like in the Old Testament Paul also used the
word pneuma in relation with both human and God, that is, human spirit
and the Spirit of God.
2. Paul talks
about the individual and communal aspects of the work of the Holy Spirit.[5]
The individual aspects may trace out in concepts such as: people delivered from
law by the power of the Spirit (Rom.8.2), the Spirit enables people to accept
message of gospel (1 Thess. 1.6) and the Spirit gave to individuals; so that
their body will become a temple of God
(1Cor 6.10). The communal aspects of the Spirit may trace out in following Pauline
concepts: Spirit is the source of Christian fellowship and unity (Eph. 2.18f),
gifts of the Spirit bestowed upon the individuals to edify the Christian
society (1 Cor. 12.14f) and so on. Davies notices that the individual and
communal reference to the Spirit is evident in the Old Testament because the
judges, kings, national leaders and prophets were bestowed with Holy Spirit for
national (Israel) benefits; they appealed and handled national affairs.[6]
The communal connotation to the activity of the Spirit is very much clear in
Isaiah 44.3 and Joel 2.28-29. Further, communal nature of the Spirit is
acknowledged in the rabbinic thoughts too.[7]
Thus, the communal dimension of the Spirit in Pauline writing might have
influenced by the Old Testament understanding of the communal dimension of
the Spirit.
3. Paul associates the Spirit with
God’s wisdom in 1 Cor 2:10–11.
Spirit reveals the wisdom of God to humans. The same idea can be found in the Old
Testament (Ex 31:3; 35:31; Num 11:16–17; Job 32:8; Is 11:2; 42:1–4) and later
Judaism (Wis 7:22–8:1; 1QH 9; 12:11–12, 31–35; Leg. All. 1.42). Philo calls the divine πνεύμα as 'the spirit of
wisdom', denoting that the πνεύμα gives or mediates wisdom. Here, the divine
πνεύμα is the mediator of revelatory wisdom that leads to the knowledge of God.
The Spirit-centered wisdom tradition is found in Diaspora Judaism that
perceives that following and receiving Wisdom leads to blessing, right ethical
conduct and 'salvation' (immortality) and the ultimate goal of one's would be
the relationship with God which is achieved or mediated through union with
Wisdom.[8]
In
1 Cor 2:10–16, God’s wisdom communicates to the human heart through the
Spirit. Here Paul links the Spirit, the cross and wisdom. The crucified and risen Jesus Christ is the content of
God’s mysterious wisdom that cannot be perceived apart from the Spirit (1 Cor
1:23–24; 2:2, 6–12).[9] Therefore,
the Spirit remains as the only possible bridge to knowing God and to accepting
the gospel. In 1 Corinthians 2:16, Paul quotes Isaiah 40:13a from the LXX: “Who
has known the mind [nous]
of the Lord?” Though the Hebrew text has the word “spirit” (Heb ruÆah\),
Paul used the word “mind” for spirit. The whole concern is here is that the
Wisdom of God that is the risen Jesus can be understood in the human heart
through the work of the Spirit. It is essential for salvation. Thus, there is similarity
between the understanding of the Spirit in relation to the wisdom in the Old
Testament and Pauline thought.
4. The
Old Testament and the Second Temple period perceived that the Spirit will be a
feature of the future messianic age of blessing (Is 32:15; 44:3; Ezek 36:25–27;
39:28–29; Joel 2:28–29; Pss. Sol.
17:37; 18:7; T. Levi 18:7; T. Judah 24:2). The Spirit was portrayed
as the power of the eschatological transformation of Israel.[10]
Ezekiel envisioned that YHWH would restore the covenantal intimacy with Israel
with gifts of the Spirit and spiritual rejuvenation of Israel with equipping
them with the Spirit to keep the commandments of YHWH (Ez.36.25-27). Further, Isaiah and Joel expect outpouring of
the Spirit as part of restoration of Israel. However, both Deutero-Isaiah and
Joel seem to be expected outpouring of the Holy Spirit on both Israel and
others.[11] Gordon
D. Fee notices, “The Spirit is the evidence that the eschatological promises of
Paul’s Jewish heritage have been fulfilled.”[12] The
metaphors such as Spirit as seal, guarantee and first fruits have
eschatological implications (2 Cor.1.21-22; 5.5; Rom8.23). Paul understood the
Spirit as guarantee for God’s eschatological faithfulness. The Spirit may have
a role in the transition into postmoral pneumatic mode of existence of
believers (1 Cor.15.44-45) and the bestowal of eternal life (Gal. 6.8).[13] Another
Pauline implication of Jewish eschatological hope may be traced out in the
phrase “promise of the Spirit” (Gal 3:14; cf. Eph 1:13). Galatians acknowledges
the fact that the gift of Spirit given to the Gentiles without circumcision and
thereby the promise to Abraham, he would be a blessing to the nations, was
being fulfilled (Gal. 3.8,14). Further, Dunn opines that Paul echoes (1
Cor.12.13; Rom.5.5; Tit.3.6) the Jewish tradition especially based on Joel
2.28-29 which expects the eschatological outpouring of the Spirit.[14]
Moreover,
the resurrection is connected to the Spirit in Ezek 37:5, 9–10. The same idea
can be seen in Paul who relates the resurrection of Jesus and eschatological
resurrection of the believers to the Spirit (1 Thess 1:10; Gal 1:1; 1 Cor 6:14;
Rom 4:24; 8:11; 1 Cor 6:14; 15:45)
5. The Old Testament
motifs such as new heart, new covenant (Jer. 31.31-33) and new spirit (Ez.36.27)
may find expression in 2 Cor.3.1-6, where Paul talks about new covenant
inscribed by “the Spirit of the living God” on the “tablets of human heart.”[15] Paul
might have used the motif, “my Spirit in you…you will live” (Ez. 37.14) in 2Cor
.3.5-6, where Paul says the Spirit of the
living God will give life to
people in the context of new covenant. The concern here may be the indwelling
Spirit of God in the people of God (1 Thes.4.81; 1 Cor.6.19; 14.24-25; 2
Cor.1.22; 3.3 and so on). Moreover, Paul cites Isaiah 45.14 and Lev.26.12 and
Jer.32.38 in 1 Cor.14.25 and 2 Cor.6.16 respectively to indicate the presence of
God. Paul attributes God’s indwelling presence to the presence of Holy Spirit.[16]
Same concept he indicates in the metaphor of temple with the Old Testament
antecedents (1Cor.3.16; 2Cor.6.16; Eph.2.22). Thus, Paul might have developed
the Old Testament theme of God’s indwelling presence.
6. In the Old Testament, Spirit is
associated with ethics. (Is 4:4; 28:5–6; 59:21; 63:10; Ezek 36:26–27; 39:27–29;
Ps 51:10–11; 143:10). The prophetical literature portrays that the Spirit
is associated with justice, moral character, judgment and living in
covenant (Is 4:4; 28:5–6; 59:21; 63:10; Ezek 36:26–27; 39:27–29; Ps 51:10–11;
143:10). The same line of thinking can be found in Pauline thought. The
association of the Holy Spirit with the ethics can be seen in Pauline concepts
such as fruits of the Spirit (Gal.5.22-23) and walking in/by Spirit
(Gal.5.13-6.10).
7.Another aspect of the Old Testament
thought about Spirit is its association with prophecy (Num 11:29; 1 Sam 10:6;
19:20–24; Mic 3:8; Ezek 11:5; Joel 2:28–29; Sir 48:12, 24). The prophets
uttered prophecy through the inspiration of the Spirit. Paul also connects Spirit with prophecy in 1
Thess 5:19–20; 1 Cor 12:7–11. For Paul, prophecy is Spirit inspired spontaneous
utterance delivered to an assembly in order to encourage and edify them.[17]
8. Paul cites Isa. 28.11-12 in
1Cor.14.20; where the context is discussion of other tongues.[18] In
Isa. 28.11-12, strange tongues by foreigners refer the judgment against those
who listen God’s voice.[19] However, there are various interpretations
for this Pauline citation,[20]
Fee points out following aspects of Pauline usage of Isa. 28.11-12:[21]
(a) To emphasis Pauline concern of other tongues, Paul inverts Isaiahnic order
of “foreign lips” and “strange tongues.” (b) Paul changed “stammering lip” in
Isaiah to “other tongues” and here the “other” might be the Corinthians whose
other tongue might have an effect on nonbelievers. (c) Paul concludes the
citation with the formula “says the Lord” probably to increase the authority of
the text. (d) Paul skips a considerable portion of Isa.28.12 and takes the end
of the same verse with modification. Fee interprets that unbelievers would
understand Corinthian Christians as mad on hearing their other tongues and Paul
responds to such reaction of unbelievers pointing the fulfillment of prophetic
utterance.
In short, the above discussion shows
that the Pauline Pneumatology is very much
influenced by the Old Testament understanding of the Holy Spirit. One may
notice that Paul used the Old Testament quotations and concepts about the
Spirit; often he develops such concepts.
B.
Pauline Pneumatology and its Interconnections
The Spirit is integral part of
Pauline theology. Schnelle rightly points out that the importance of
Pneumatology in Pauline theology is result of “its internal connectional role
interrelating theology proper (the doctrine of God), Christology, soteriology,
anthropology, ethics and eschatology.”[22] Here
the paper limits discussion to the correlation of pneumatology in relation with
soteriology, Christology and Christian community.
1.
Christology
In Pauline thought, Christology and
Pneumatology are inseparable. The Spirit does not work independently of Christ
but only with him and for him. Paul
thinks the risen Christ is present in the believers through the Spirit. The
expressions ‘in Christ’ and ‘in Spirit’ seem to be interchangeable and thereby
pointing the identification of the Spirit with Christ, though these expressions
have difference in certain instances (Eg. Rom 8).[23]
However, the Spirit mediates the experience of the risen Christ into people.
Being in Christ and being in the Spirit are intertwined experience.[24]
Therefore, it seems that Paul does not make rigid distinction between Christ,
the source and agent of the Spirit and the Spirit.[25]
Nevertheless, he makes the functional difference between the Spirit and Christ.
Romans 1.3-4 combine Paul’s
stereological antithesis such as flesh and the Spirit with Christology which
seemed to indicate the successive and distinct life of Jesus which is separated
by resurrection. Dunn opines that this combination indicates two-stage
Christology, that is, historical Jesus and resurrected Jesus.[26]
Moreover, it also indicates the pre-resurrected life of Jesus, which was
according to flesh and according to the Spirit. In both the stages, Jesus is
understood as Son, which is determined by the relationship of Jesus to the
Spirit. It means Jesus who lived in this earth as a man directed by the Spirit,
as the Son of God become the Son of God in full power of his Sonship, in the
full power of the Sprit.[27]
Thus, Spirit is known as “the Spirit of Christ” (Rom.8.9), “the Spirit of Son”
(Gal.4.6) and “the Spirit of Jesus Christ” (Phil.1.19). Further, Dunn thinks
that these phrases indicate the “character of Jesus’ ministry which had become
the defining character of the Spirit.” Therefore, these phrases imply the
unique relationship between Christ and Spirit. Now the Spirit is equivalent to
Christ (1Cor. 3.17).
Dunn opines that Paul identified
risen Christ as the life-giving Spirit of God (1 Cor. 15.45).[28] The
phrase “the last Adam, life-giving Spirit” in 1 Cor. 15.45 may understand as
Christ is life-giving Spirit who will make alive the believers at the
resurrection of the dead in Christ. The new humanity that stems from the
resurrection of Jesus can be experienced only
through the participation
with risen Christ through the Spirit. Therefore, Christ can be experienced as
Spirit.[29] Further,
Paul speaks about the life giving function of the Spirit (Rom.8.11). It means
that the Spirit conveys the resurrected life of Christ to believers and this is
an assurance to believers that God will raise their mortal bodies.[30]
Further, this concept is underlined by other eschatological concept of the
Spirit such as the Spirit as the first fruit (Rom.8.23), the seal and guarantee
(2 Cor. 1.22;5.5).
Jesus was raised from the death
through the Spirit of God (Rom.1.3b-4a; Rom.6.4; 2 Cor.13.4). Paul considers the resurrection of Jesus as
the pattern of the end time resurrection (1 Cor.15.48-49). The end time
resurrection is attributed to the Spirit (Rom.8.11) and risen Jesus is the
first resurrected man of the Spirit.[31]
2. Soteriology
Role of the
Spirit in Conversion: Pauline
stereological theology is very much linked to the Spirit. Dunn thinks that Paul
understood conversion process as “but whenever anyone turns to the Lord the
veil is removed” (2 Cor. 3.16).[32] It
happens through the intervention of the Spirit (2Cor.3.17). Moreover, Paul
talks about circumcision of the heart by the Spirit and it is a part of
conversion. The new life is in Christ through the Spirit. The Spirit gives life
to believers while law abused by sin brings death.[33] “What
the law could not do because of sin was stronger than Law, Christ and the
Spirit have now done.”[34] “The law of the Spirit of life in Christ Jesus
has set you free from the law of sin and death” (Rom.8.2). “Where the Spirit of
the Lord, there is freedom” (1 Cor3.17). These verses imply the liberative
power of the Spirit. Further, the liberation of the entire creation is also connected
to the Spirit (Rom 8.). Thus, work of the Spirit is the essential part of the
beginning of the salvation process. Further, Dunn concludes that the initial
work of the Spirit stands as the central aspect of conversion-initiation.[35] The
spirit empowered proclamation of the gospel (1Thess 1.5;1 Cor2.1-5) , the
Spirit given conviction (1 Cor. 14.24-25), the transforming work of the Spirit
(Gal.3; Tit 3.4-7;1 Cor2.12;6.11;2 Cor.11.4)
and the Spirit given assurance of sonship are included in the salvation
process.[36]
Spirit and Sonship:
The coming of the
Holy Spirit means ending of the time of law and the Spirit makes people as sons
of God. Paul says that God sends Holy Spirit to the hearts of the believers
(Gal.4.6). Thereby they are recognized as God’s sons. One became the son of God because s/he
received the Spirit of adoption (Rom. 8). The membership of God’s family
determines the Spirit (Rom 8.14). Thus, receiving the Spirit means that one
became a Christian[37] and
the Spirit dwells in them. This has ethical implication, that is, one needs to
produce the fruits of the Spirit.
Spirit and Resurrection: The process of salvation culminates in the resurrection
of the body. Further, it implies that the Spirit has given as down payment or
first installment-means salvation process already has started and it will
culminate eschatologically. Thus, Paul appears to
see resurrection to new creation life as the final great saving act of the
Spirit. Moo summarizes the role of the Spirit in the soteriology on the basis
of Romans 8 “the Spirit of life confers the life both in the present
and-through liberating the believers from both the penalty (justification) and
power of sin (sanctification)-by raising the mortal body from the dead. Yet
this life is not attained without the believers’ active participation in the
Spirit’s progressive work of mortification.”[38]
Spirit and Flesh: Dunn further exposes Pauline soteriology as follows: “the
humanity in itself, in Adam is sa,rx….A
person becomes a Christian, “in Christ,” by receiving the Spirit of Christ, the
Holy Spirit. But this does not mean that the person thereby ceases to be sa,rx and evvn sarki,.”[39] Further,
Paul understands Christian living in the “overlap of the ages,”[40] where
Christians have influence of both flesh and the Spirit. The Christians will not
break their association with sa,rx until the completion of the redemption, that is, redemption of body and entering into sw/ma pneumatiko,n. This means Christians are in battle between kata, sa,rka and kara, pneu/ma. Thus, Dunn points out about three stage soteriology: flesh, flesh and
spirit and Spirit.[41] Moreover,
the Spirit will assist those who belong to Christ in this war between the Spirit
and flesh.[42]
So that, they may be able to crucify their fleshly desires. This is living in
the Spirit by producing the fruits of the Spirit and sowing in the Spirit and
consequently they may reap the eternal life. Further, the Spirit is also
connected with the sanctification process (1Cor.6.11). The
work of the Holy Spirit brings the
Jewish believer out of bondage to liberty, and transforms all believers,
Gentiles as well as Jews, into God’s pattern, that is, the archetype of perfect
humanity, Christ Jesus, as a progressive experience and by communion with the
living God (Rom 8:29; Gal 4:19; Phil 3:21).[43] The
work of the Spirit is to transform believers into Christ likeness (2 Cor3.18;
4.4). Therefore, the Spirit will help every Christian to conform
to Christ in their life by overcoming the flesh.
3. Christian
Community
Paul perceives that
the body of Christ in its diversity of members but united in a common life as
fellow–members body, with the Spirit as the source and principle of its
corporate existence and its bond of unity. The basis of community is the shared
experience of the Spirit. The koinonia of the Spirit (2 Cor.13.13-14; Phil.2.1)
means the participation on the Spirit. Their unity was influenced by this
shared experience of the Spirit. The oneness of the body is derived from the
oneness in the Spirit and the unity of the body is thus derived from the common
experience of the same Spirit (1 Cor.1213). The Jews, Greek or anyone in the
church are one in Christ through the Spirit. Thus, the unity of the Spirit is the base and
starting point for communal life of the Christians.[44]
Further, the role of
the Spirit in maintaining the unity within the church is dealt in Eph 4.1-6.
The exhortation here is that Christians need to
make every effort to preserve the unity already given by the Spirit.[45] The
Church is one body that consists of Jews and Gentiles (Eph. 2:16; 3:6), and
this one body lives and works the one Spirit by whom all were initiated into
the body and are given access to the Father (Eph. 1:13; 2:18). Such unity
within which the Christian life in the Spirit is to be led is an analogue of
the unity of Christ, the unity of faith, of baptism and unity of God.[46] It
is also a paradigm for the diversity of gifts that exists within the
church-apostles, prophets, pastors, teachers and evangelists particularly in
the context of Ephesians. Further, this diversity in unity indicates that the
Spirit is also in work to organize the institutional side of the community.[47]
The ongoing life
of the community is charismatic in character. The manifestation of the Spirit
provides life and growth to the community as a Body of Christ and the
Charismata (Charismata denotes the words and deeds which manifest the grace to
another.) of the Spirit is provided to the Body of Christ.[48]
Moreover, all the members discharge their responsibility (charisma) for the
benefits of the community with the help of the empowerment of the Spirit (1 Cor
12.7).[49] The
diversity of the ministry functions in unity. Further, body metaphor indicates
that each must respect his/her own gifts (1Cor12.14-17) and others (1
Cor14.18-21). The discharge of the gifts of the Spirit by fellow believers need
to be tested by the community (1 Cor.2.12,15; 1 Thess.5.20-21). Otherwise, the gifts could be incomplete if
they had not been evaluated and received (1 Cor.12.10; 14.27-29).
The work of the
Spirit in the community is to edify the church. However, the use of such
activities of the Spirit need an absolute intelligibility in the assembly. In
addition, it needs absolute order.[50] Further,
love is the essential ingredient for the expression of all the spiritual gifts
in a community setting. The reason for the gifts is the edification of the church,
that the love aims, but uninterpreted tongue may not
achieve it.[51]
At this juncture, it might be right to point out Pauline response to the
charismatic chaos in the Corinthian Church such as link between glossolalia and
interpretation of the tongue in the corporate worship and discernment of
prophecy (1 Cor14.13;27-29; 12.10). Further, in 1 Thess 5.19-22, he points out
the inspirational nature of the prophecy while accepting the validity of the prophetic
word that depends on the community’s acceptance of it.[52]
Evaluation
and Conclusion
Pauline Pneumatology
is very much influenced by the Old Testament understanding of the Spirit. He
used such concept to develop his Pneumatology and in that process, he developed
the Old Testament concepts further in the light of Christ event. The important
feature of the Pauline Pneumatology is its connections with other aspects of Pauline
theology particularly Christology, soteriology and ecclesiology. He does not seem
to make distinction between Christ and the Spirit, though he makes functional
difference between Christ and the Spirit. The spirit mediates the presence of the risen
Christ into people. The role of the
Spirit in the initiation-conversion process and transformation of the humans as
son of god in the process of salvation is well portrayed in the Pneumatology of
Paul. The Spirit helps believers to sanctify themselves and transform
themselves in Christ likeness by enabling them to overcome the battle with
flesh. The unity and ongoing life of the
Christian community is based on the activity of the Spirit. The function of the
Spirit in the community includes the diversity in charismata. The communitarian
use of charismata of the Holy Spirit need order, intelligibility and
acceptability from the community. The whole concern is to build up a healthy
community in Christ likeness.
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Martin,
Ralph P., Word Biblical Commentary 2 Corinthians, edited by David A
Hubbard, et al (Texas: Word Books Publisher, 1981),74.
McIntyre,
John. The Shape of Pneumatology Studies
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J. The Epistle to the Roman New International Commentary on the New
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Pathrapankal,
Joseph. Foundational Perspectives in the
New Testament. Bangalore:Dharmaram Publications,2004.
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.Tubingen: Mohr Siebeck,2005.
Satyavarta,
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[1] Schweizer,
“pneu/ma ," TDNT, edited by Geofferey
W.Grehard, vol. VI (Michigan: William B Erdmann Publishing Company, 1961),
332-455.
[2] Ibid., 375-376.
[3] Joseph Pathrapankal, Foundational Perspectives in the New
Testament (Bangalore: Dharmaram Publications,2004),113.
[4] W.D.
Davies, Paul and Rabbinic Judaism
(New York and Evanston:Harper and Row Publishers,1948),185.
[5] Ibid.,202.
[6] Ibid.,203.
[7] Ibid.,206.
[8] Cornells Bennema, “The Strands of Wisdom
Tradition in Intertestamental Judaism: Origins, Developments and
Characteristics,” Tyndale Bulletin
52/1 (2001),79.
[9] T.
Paige, “Holy Spirit,” Dictionary of Paul and His Letters, edited by Hawthorne, Gerald F.; Martin, Ralph P.; and
Reid, Daniel G (Illinois: Inter Varsity Press,1993),406.
[10] Finny Philip, The Origins of Pauline Pneumatology
(Tubingen: Mohr Siebeck,2005),75.
[11] Ibid.,76.
[12]Gordon D. Fee, God’s Empowering Presence The Holy Spirit in
the Letters of Paul (Peabody: Hendrickson Publishers,1994), 808.
[13] Udo Schnelle, Apostle Paul His Life and Theology,
translated by M. Eugene Boring (Michigan: Baker Academic, 2005),490.
[14] James D.G. Dunn, The Theology of Paul the Apostle
(Michigan: William B Erdmann Publishing Company, 1998),418.
[15] Fee, God’s
Empowering Presence...,843. Martin, Ralph P., Word Biblical
Commentary 2 Corinthians, edited by David A Hubbard, et al (Texas: Word
Books Publisher, 1981),74.
[16] Fee., God’s Empowering Presence….,844.
[17] Fee., God’s Empowering Presence….,891.
[18] Paul follows neither
the Hebrew text nor the LXX. Hans Conzelmann, 1 Corinthians, translated by James W. Leitch (Pliladelphia:
Fortress Press,1975),242.
[19] D.A Carson, Showing the Spirit A Theological Exposition
of 1 Corinthians 12-14 (Michigan: Baker Books,1987),114.
[20] Thiessen argues that
the Corinthian church might have tried to keep tongues as a criteria for
membership and Paul replies that such criteria is inappropriate because tongues
are not a sign for believers, just as in Isa. 28. Robertson identified the
covenantal curse in Dt.28.49-50 behind Isa.28.11 and based on this along with
tongues in Pentecost, he argues that tongues serve as sign for transfer of
scope of God’s redemptive activity from Jewish centeredness to all nations.
[21] Fee., God’s Empowering Presence….,239.
[22] Schnelle, op.cit.,486.
[23] Ivan Satyavarta, The Holy Spirit Lord and Life-Giver, edited
b David Smith and John Stott (Nottingham:IVP,2009),78.
[24] Michael Green, I Believe in the Holy Spirit (Michigan:
William B Erdmann Publishing Company,1975),76.
[25] Marie E. Issacs, The Concept of Spirit (London:Heythrop
College,1976),133.
[26] James D.G. Dunn, The Christ and the Spirit Christology,
vol.1 (Michigan: William B Erdmann Publishing Company, 1998),152.
[27] Ibid., 142.
[28] Dunn, The Theology of Paul …..,262.
[30] F.F Bruce, Paul: Apostle of the Free Spirit
(Exeter: The Paternoster Press,1977)209.
[31] James D.G. Dunn, The Christ and the Spirit Pneumatology,
vol.2 (Michigan: William B Erdmann Publishing Company, 1998),78.
[32] Dunn, The Theology of Paul …..,422.
[33] Dunn, The Theology of Paul…..,423.
[34] Fee, God’s Empowering Presence…..,516.
[35] Dunn, The Christ and the Spirit, vol.2….,62.
[36] Satyavarta,
op.cit.,114-116.
[37] Dunn, The Theology of Paul.…,423.
[38] Douglas
J. Moo, The Epistle to the Roman New International Commentary on the New
Testament (Grand Rapids: Eerdmans, 2009),468.
[39] Dunn, The Theology of Paul…..,137.
[40] Ibid.,138.
[41] Ibid.,139.
[42] John McIntyre, The Shape of Pneumatology Studies in the
Doctrine of the Holy Spirit (Edinburgh: T&T Clark,1997),63.
[43] Martin,
Ralph P., Word Biblical Commentary 2 Corinthians, edited by David A
Hubbard, et al (Texas: Word Books Publisher, 1981),74.
[44] Dunn, The Christ and the Spirit Pneumatology,
vol.2.,346.
[45] Andrew T. Lincoln, Word
Biblical Commentary Ephesians,
edited by David A Hubbard, et al (Texas:
Word Books Publisher,1990),264.
[46] McIntyre,op.cit.,62.
[47] Hendrikus Berkhof, The Doctrine of the Holy Spirit (London:The
Epworth Press,1965),58.
[48] Dunn, The Christ and the Spirit Pneumatology,
vol.2.,249.
[49] Bruce,op.cit.,210.
[50] Gordon D Fee, The First
Epistle to the Corinthians New
International Commentary
on the New Testament. (Grand Rapids: Eerdmans, 1987),571.
[51] Fee, The
First Epistle to the Corinthians….,572.
[52] Dunn, The Christ and the Spirit, vol.2…,70.