HOLY
SPIRIT
between
them
is
ttiat
between
the
breath
and
the
voice,
the
latter
being
the
articulate
expression
of
thought,
the
former
the
force
by
which
the
word
is
made
living.
The
Spirit
is
the
lite
of
God,
and,
as
such,
is
life-giving.
The
account
of
creation
in
Genesis
puts
us
in
possession
of
the
root
idea
(l^-
").
'It
was
no
blind
force
inherent
in
nature
which
produced
this
beautiful
world,
but
a
divine
Thinlcer'
(Cheyne,
OP,
p.
322).
The
Spirit
is
the
life
of
God
communicated
by
a
'word'
(cf.
Ps
33"
SI"
104"
139').
This
creative
principle,
which
ani-mates
the
universe,
finds
a
special
sphere
of
activity
in
man
(On
2',
Job
27'
33'),
who
by
its
operation
be-comes
not
only
a
living
soul,
but
a
rational
being
created
in
the
image
of
God
and
reproducing
the
Divine
life
(Gn
1^').
Thus
the
Spirit
is
the
source
of
the
higher
qualities
which
manhood
develops
—
administrative
capacity
in
Joseph
(Gn
41"),
military
genius
in
Joshua
(Nu
27"),
judicial
powers
in
the
seventy
elders
(Nu
ll")i
the
craftsman's
art
in
Bezalel
and
Oholiab
(Ex
ZV-
«).
So
far
there
is
nothing
directly
moral
in
its
influence.
But
above
all
it
is
the
Spirit
that
reproduces
in
man
the
moral
character
of
God
(Ps
51"
143"',
Is
30',
Neh
9^°),
though
this
aspect
is
by
no
means
so
clearly
presented
as
might
have
been
expected.
Wickedness
grieves
His
Spirit
(Is
63'°),
which
strives
with
the
re-belUous
(Gn
6',
Neh
9™).
This
comprehensive
dealing,
affecting
alike
intellect,
affections,
and
will,
arises
out
of
the
central
conception,
stated
in
the
Book
of
Wisdom,
that
God
made
man
'an
image
of
tiis
own
proper
being'
(223).
(2)
The
Chosen
Race.
The
epithet
'holy'
as
appUed
In
the
OT
to
the
Spirit,
though
it
may
include
positive
righteousness
and
purity,
arises
in
the
first
instance
out
of
the
negative
meaning
primarily
attaching
to
holiness
in
Scripture;
namely,
separation
to
Him
whose
being
is
not
compassed
by
human
infirmity
and
mortal
limita-tions.
The
Spirit,
therefore,
in
its
more
general
bearing,
Is
the
indwelling
influence
which
consecrates
all
things
to
the
fulfilment
of
the
universal
purpose.
But
Israel
believed
that
God
had
a
particular
purpose,
which
would
be
accomplished
through
His
presence
in
the
Chosen
Nation.
A
special
consecration
rested
upon
Jacob,
in
view
of
which
the
Gentiles
might
be
regarded
as
aliens,
sinners,
who
were
outside
the
purpose
(Gal
2",
Eph
2'2
4'*).
Thus
the
presence
of
God's
good
or
holy
Spirit
is
the
peculiar
endowment
of
the
Hebrew
people
(Neh
92»,
Is
63"),
which
becomes
the
organ
of
the
Divine
self-manifestation,
the
prophetic
nation
(Ps
lOS's,
cf.
Is
44'
etc.).
The
term
'prophet'
is
also
applied
to
those
who
were
representative
leaders
—
to
Abraham
(Gn
20'),
Moses
(Dt
18"),
Miriam
(Ex
162»),
Deborah
(Jg
4'),
and
Samuel.
The
Spirit
'came
upon'
David
not
only
as
the
psalmist
(2
S
23^)
but
as
the
ideal
king
(1
S
16").
The
instruments
of
God's
'preferential
action'
—
Israel,
and
those
who
guided
its
destiny
—
became
the
channel
of
revelation,
the
'mouth'
(Ex
4")
through
which
the
message
was
delivered.
More
directly
still,
God
'spake
by
the
mouth
of
his
holy
prophets'
(Lk
1'°;
cf.
Is
51'6,
Jer
1»),
who
hear
the
word
at
His
mouth
(Ezk
3",
1
S
3").
(3)
Prophecy.
This
brings
us
to
the
yet
more
definite
sphere
of
the
Spirit's
action
in
the
OT.
'It
appears
to
the
earUer
ages
mainly
as
the
spirit
of
prophecy'
(Schultz).
Among
the
later
Jews
also
the
Holy
Spirit
was
equivalent
to
the
spirit
of
prophecy
(Cheyne).
From
Samuel
onwards
prophecy
takes
its
place
along-side
the
monarchy
as
an
organized
function
of
the
national
life.
From
the
visions
of
seers
(1
S
9»,
2
S
24",
2
Ch
92»)
and
the
ecstatic
utterance
of
the
earlier
nebi'im
(1
S
10»-'»
19a-
a,
2
K
3";
cf.
Nu
11«)
to
the
finished
literature
of
Isaiah
and
Jeremiah,
revelation
is
essentially
a
direct
and
living
communication
of
the
Spirit
to
the
individual
prophet
(Dt
34'»,
Am
3',
Mic
3').
Though
the
Spirit
is
still
an
influence
rather
than
a
personality,
yet
as
we
rise
to
the
higher
plane
of
prophecy,
where
the
essential
thought
is
that
of
God
working,
speaking,
358
HOLY
SPIRIT
manifesting
Himself
personally,
we
approach
the
NT
revelation.
'The
Lord
God
hath
sent
me,
and
his
spirit'
(Is
48",
cf.
Mt
lO^").
(4)
The
Spirit
and
Messiah.
The
point
of
contact
between
the
OT
and
NT
is
the
expectation
of
a
special
outpouring
of
the
Spirit
in
connexion
with
the
establish-ment
of
Messiah's
Kingdom
(Ezk
392',
Jl
228-
m.
Zee
12'";
ct.
Is
35,
Jer
31'-»).
This
was
to
distribute
itself
over
the
whole
nation,
which
was
no
longer
to
be
by
repre-sentation
from
among
its
members
the
prophetic
medium
of
Jehovah's
messages,
but
universally
the
organ
of
the
Spirit.
The
diffusion
of
the
gift
to
'aU
flesh
'
corresponds
with
that
extension
of
the
Kingdom
to
include
all
nations
in
the
people
of
God
which
is
characteristic
of
later
Hebrew
prophecy
(Is
56'
etc.,
Ps
87,
Lk
2«2).
But
it
is
on
Messiah
Himself
that
the
Spirit
is
to
rest
in
its
fulness
(Is
11'-').
Its
presence
is
His
anointing
(Is
61').
This
is
the
connexion
in
which
the
relation
of
the
Spirit
to
the
mamfestation
of
righteousness
is
most
clearly
shown
(Is
11',
Ps
45*-').
So
when
Jesus
of
Nazareth
begins
His
work
as
the
Anointed
One
of
Hebrew
expectation,
there
lights
upon
Him
what
to
the
outward
eye
appears
as
a
dove
(Mk
1"
II),
emblem
of
that
brooding
presence
(cf.
Gn
1^)
which
was
to
find
its
home
in
the
Messiah
(Jn
1''
'abiding');
in
the
power
of
which
He
was
to
'fulfil
all
righteousness
'
(Mt
3")
;
to
be
driven
into
the
wilder-ness
for
His
fight
with
temptation
(4');
to
return
to
His
ministry
in
Galilee
(Lk
4");
to
work
as
by
the
finger
of
God
(Lk
11™,
cf
.
||
);
and
to
accomplish
His
destiny
in
making
the
Atonement
(He
9").
Spirit
=
The
life
of
God.
Manifested
in
nature.
.
Mani/^ted
in
man.
3.
Theology
o£
the
Holy
Spirit.—
These
two
elements,
namely,
the
promise
of
a
Paraclete
to
the
disciples,
based
on
their
experience
of
Himself,
and
the
identifica-tion
of
that
Paraclete
with
the
Spirit
of
God,
based
on
the
older
revelation,
combine
to
produce
that
language
In
which
Jesus
expressed
the
Divine
Personality
of
the
Holy
Spirit,
and
upon
which
the
Christian
theology
of
the
subject
is
founded.
When
first
the
Holy
Spirit
is
mentioned,
Jesus
says
'
whom
the
Father
will
send
in
my
name'
(Jn
14»).
At
the
next
stage
of
the
revela-tion
of
the
Comforter,
it
is
'
whom
I
will
send
unto
you
from
the
Father'
(15»).
Then
it
is
the
Spirit
Himself
coming
(16'-
"),
guiding
(v."),
declaring
truth
(v."),
and
glorifying
the
Son
(v.").
(1)
He
is
from
the
Father.
The
revelation
of
Jesus
Christ
is
primarily
a
showing
of
the
Father
(14«-
').
The
principle
of
Jehovah's
Ufe
thus
becomes
in
the
NT
the
Holy
Spirit
who
proceeds
from
the
Father
(15").
This
relation
is
consistently
preserved
even
when
the
Spirit
is
represented
as
Christ's
own
gift
(16")
.
Just
as
the
Son
is
spoken
of
as
God
only
in
relation
to
the
Father,
and
as
subordinate
to,
in
the
sense
of
deriving
His
being
from.
Him,
so
there
is
no
independent
existence
or
even
revelation
of
the
Spirit.
The
technical
term
'
proceed-ing,"
as
adopted
in
the
creeds,
is
taken
from
15«,
which,
while
it
refers
immediately
to
the
coming
of
the
Spirit
into
the
world,
is
seen,
when
the
proportions
of
Scripture
are
considered,
to
follow
a
natural
order
inherent
in
the
Divine
Being
(cf.
Rev
22').
Already
in
His
teach-ing
the
Lord
had
spoken
of
the
'
Spirit
of
your
Father
(Mt
102").
And
the
special
relation
of
the
Spirit
to
the
Father
is
prominent
in
St.
Paul.
By
the
Spirit
