Πνεῦμα (spirit) is often referred to as God’s presence. Exegetes often interpret this phrase in one of two ways. The first is that there is no difference between πνεῦμα and God because πνεῦμα is merely a manifestation of God in action. The other hypothesis is that πνεῦμα is an entity distinct from God—it acts as an agent of God but is not, in itself, divine. This paper will demonstrate that both hypotheses are flawed descriptions of πνεῦμα vis-a-vis God.
To understand how Paul thought about πνεῦμα within his Hebrew and Jewish monotheism, it is essential to look at the identity of רוח (wind, breath, spirit) in the Old Testament Scriptures since the Hebrew religion was a significant influencer of Pauline thought. In this paper, I will examine if רוח in the Old Testament Scriptures is identifiable with the entity Paul refers to when using the Greek term πνεῦμα. We will analyze רוח in terms of the continuity patterns of its usage throughout the Old Testament Scriptures, the contexts in which it appears particularly in the areas of creator, ruler, and worship, and their progression from the Pentateuch to Second Temple Judaism to the Pauline Epistles.
I will argue from a multitude of text, a sample being from the Old Testament Scriptures: Gen 1:1-2:3, Psalm 33:6; 104:29-30, Isaiah 40:13; Second Temple Judaism: the Wisdom of Solomon 1:5, 7; 9:17; 12:1, Jewish Scholars Philo and Josephus: Opif. 1.7, Leg. 1:33; Gig. 22; Ant. 1.555, The Hellenistic Jewish Sage Ben Sira: Sir, 24:1-12, Qumran community: 1QS XI, 3-5 and the Pauline Epistles: 1 Thess 1:5, 6; 4:8; 1 Cor 6:19; 12:3; 2 Cor 6:6; 13:13; Rom 5:5; 9:1.
The conclusion of the data will bring us to our desired point, which is analyzing the πνεῦμα vis-a-vis God in Paul’s writing. In Paul’s primary usage of πνεῦμα, he shows an integral relation to God himself and thereby is consistent with his Jewish heritage. These findings are able to first determine further the plausibility that Paul conceived of πνεῦμα as a personal entity. Furthermore, this investigation will substantiate the expansion of the identity of πνεῦμα in Paul’s writing. Paul’s recognition of the unique activities of πνεῦμα will lead toward determining πνεῦμα as a personal agent, distinguishable from God the Father.