A Brief (and Incomplete) Survey of Texts on the Spirit
The first text we shall look to as we seek to build an understanding of Spirit is Genesis 1:1-2: �In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters� (NRSV). This is the text that opens the Bible as we now have it, even though it probably did not take its final form until after the exile. Therefore, it provides a foundation to how we shall understand Spirit as the Bible unfolds page by page. Initially, it is important to note that this verse has a number of translational issues, the most important of which is how to translate the phrase which the NRSV renders �a wind from God,� the Hebrew phrase ruah elohim. Although a number of possibilities do exist, with Montague we would assert that a reference is being made to the Spirit of God. By this reading, we can see that God�s Spirit is present at creation, moving over the chaos. Montague picks up on the relationship between Spirit and chaos, and asserts that the Spirit is instrumental in creation by disposing �the chaos to hear in obedience the word of God.� Spirit is intimately involved in creation, and is also closely connected with God�s word. From this first text, we see a depiction of Spirit as being present at creation, active in creation, and operative with God�s word.
The second text in the Old Testament which we shall look to is Micah 3:8: �But as for me, I am filled with power, with the spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin.� This text comes from a speech by the prophet Micah to the political and religious leaders of Israel, in which he indicts prophets and leaders for injustice. In verse 8, Micah claims to be filled with the spirit of the Lord. We first take notice of the fact that Micah is filled with the Spirit. Thus, we have a testimony to the prophetic and declaratory nature of the Spirit, which speaks through the prophet Micah. Micah first connects this indwelling spirit with power, asserting that God�s spirit gives power. Secondly, Micah directly connects this inspiration with justice. God�s spirit is thus a �Holy� spirit. He furthers this point, by declaring that what he is declaring by this spirit is transgression and sin. This spirit, through him, speaks words of conviction and judgment, making sin known. Thus, through this text in Micah we get a depiction of the Spirit as a prophetic Spirit, speaking through the Prophet Micah, a Spirit of power, and a Spirit of holiness, closely connected with Israel�s ethical life, as it makes sin known.
A third text that we shall look at as we seek to develop a Biblical understanding of the Spirit, Luke 4:14-21, bridges the two testaments, and emphasizes the close connection between the Spirit and the Messiah. We begin by looking at the passages quoted from Isaiah 61:1-2, and 58:6. In Isaiah 61, we are presented with the proclamation of good news, through the Spirit of the Lord. The Spirit is upon God�s prophet to proclaim deliverance for the oppressed, and to proclaim �the year of the Lord�s favor.� Again, we see the Spirit as being on a prophet, upon one whom the Lord has anointed, and thus see the prophetic element of the Spirit. We also are presented with the Spirit as liberator of the oppressed and captive, as the agent of salvation and bringer of the Lord�s favor. The passage in Isaiah 58 speaks of loosing the bonds of injustice, and is connected with the way Israel is to live, not merely observing rituals, but instead serving God. Thus, these Old Testament passages give us a picture of the Spirit as the prophetic Spirit, who again speaks of the ethical element of Israel�s life, but who also proclaims salvation and deliverance. We shall now turn to Jesus� appropriation of this passage to describe himself.
In Luke 4, Jesus quotes these Old Testament verses and asserts, �Today this scripture has been fulfilled in your hearing� (verse 21). Jesus is making that claim that the Spirit of the Lord is upon him, and that he is the bringer of good news and salvation for Israel. Thus, we see that the Spirit is very closely connected with Jesus Christ, who here claims to have the Spirit. Anointed by the spirit, Jesus is the one who will liberate the oppressed. Thus, from Jesus� quoting of Isaiah, we see that the Spirit is closely connected with Jesus, and is in fact upon him (as we see in his baptism). Interestingly, in Luke 4:18 Jesus says that he has been sent by the Spirit to proclaim release. Thus, even as we hold that Jesus sends the Holy Spirit, we must remember that Jesus was anointed with and sent by this same Spirit.
The final passage we shall look to as we seek to lay the foundation for a Biblical understanding of the Spirit is 1 John 4:1-4. In this passage, John admonishes his readers to test the spirits, for there are many spirits that are not from God. The test, he tells them, is whether the Spirit confesses that Jesus Christ came in the flesh, for only a spirit from God will confess this. Then, in verse four, John asserts, �the one who is in you is greater than the one who is in the world.� In this passage, we again see that the Spirit is closely connected with Jesus, and can be tested by whether it points to Jesus. Further, this passage asserts that God�s Spirit is greater than the spirits of the world. God�s Spirit is one of power and authority over false prophets and false spirits. Lastly, this passage makes the glorious assertion that this Spirit, which testifies to Christ, and which is one of great power, lives in those who are children of God. Thus, in this short passage, we see that the Spirit of God is one who always confesses Jesus Christ, and that this Spirit lives in those who are children of God.
Through these four passages, we have sought to begin laying the groundwork for a Biblical understanding of the Spirit. To do this, we have sought to show the trajectory of the Biblical witness to the Spirit�s identity and activity, from creation, through the prophets, to the Messiah, and in the Church. This picture has certainly been limited by the brevity of this survey, and certain major themes, such as the equating of the Spirit with God�s presence (e.g. Ps. 139:7), the relationship between Spirit and life (e.g. Ez 37:5), or the more explicit Trinitarian understanding of the Spirit (e.g. Matthew 28:19). We have also neglected major portions of the Bible, such as Wisdom literature, or Paul�s letters, and thus have seen only a portion of the development of Spirit throughout the Bible. Yet, through the texts we have looked at, we can begin to demonstrate the plurality of the roles of the Spirit, while at the same time showing the unity of the Spirit with God�s purposes in the world, laying the groundwork for a Biblically based theology of the Holy Spirit.
