Ii. The Apocrypha of OT and other Jewish Literature. — i. In the non-canonical literature of Palestine, references to the Divine Spirit are rare, and when they occur are little else than echoes — sometimes broken and imperfect echoes — of the canonical teaching. The religious man is filled with the sjiirit of understanding (Sir 39' ; cf. Is IP); on the ungodly God sends the spirit of error (Ps-Sol 8"; cf. Is 19"). The youth Daniel, seized by righteous indignation at the miscarriage of justice in tlie case of Susanna, is represented as having his holy spirit (tA iri-fOua t6 liyiov waiSaptoi') stirred within liini by the act of (Jod, or as suddenly endowed w itli the spirit of wisdom hy the angel of the Lord (Sus«, Theod., LXX). The son of David is to be mighty in the Holy Spirit [SivaTof iv TTfev/iaTi 6.yii(i, Ps-Sol 17'") ; but, as tlie Cambridge editors of the P.salms of Solomon point out, there is in this no approach to a belief in a personal Spirit of God, altlioiigh the use of ri rftO/m ri dvioK and TT.-. ayLOf (lirst in Ps 50 [51] ", Is 03", LXX) is interesting as an anticipation of NT phraseWogj-. The .above list nearly exh.austs the references to the Holy Spirit in the Palestinian books. The growingangelology of the Pliari.sees (see Edersheim, Life and Time.':, ii. p. 748) may possibly have obscured the biblical conception of the Divine Sjiirit as the operative force in nature and in man : thus in the liook of Enoch (UO'^-, ed. Charles, p. 156) the powers of nature are represented as wielded by created spirits, amongst whom they have been distributed ; God is the ' Lord of Spirits,' but of a ruling Spirit of God no mention is made. To the later .lews the Holy Spirit was chiefly the spirit of prophecy (Cheyne, Uriqin, p. 33H) : they recognized that David spake by tiie Holy Spirit (Mk 12-"'), while they attributed the works of Christ to the operation of a irxfC^a aKadapTov (Mk 3*). Of the inspiration of Scripture they entertained the strongest belief; althouf'h the Torah possessed unique authority, all the hooks of the Canon were sacred (al Upal plpXoi, t4 Ifpd ^tjiMa, Josephus, Philo ; see the refl'. in Kyle, Cano7t of the OT, p. 291) ; it was realized that the prophets were taught hy a divine ajjlatxis (Jos. c. Ap. i. 8, tCiv vpo<pip-C}i' to, fiir dfufTara Kal TraXai^rara Kara, ttjv iiriTrvoiOiV ttjc dird ToD 8(oij imfflifTuiv ; cf. Ant. IV. vi. 5, VI. viii. 2). But when prophecy ceased, it seemed as if the presence of the Divine Spirit had been suspended or withdrawn.
ii. At Alexandria, on the other hand, the old con- sciousness of the perpetual activity of the Spirit of God surWved, .associating itself with tlie philo- sophical thought of Hellenism ,and growing under its influence into new forms of belief. The Book of Wisdom recalls the teaching of the OT as to tlie omnipresence of the Spirit (1', irfdiia Kvplou TreirXrjpuKfv t6v Kitaixov, 12^ rit yap dcpBaprdv (Tov TrvfOfid i<TTi.v iv Traaip), its conservating and sustaining power in nature (1' tA avvix"" '"'i T'CLvra), its special relation to man, as the author of his spiritual nature (15"), and of his intellectual endowments and religious knowledge (7' iireKa\e<rin7ii' xal ^\8i»
HOLY SPIRIT
HOLY SPIRIT
4(.I3
fiot Tfevfia ffoiplas, 9*' ^ovXtjv S^ aou tIs iyvui^ el fii) cu iSujKas ffocpiav Kal iirffx^a^ rd fi7t6f cov wffufia aw6 ii^iaTwv ;). This connexion of Wisdom witli the Spirit appears in the canonical books, hut in Alexandrian Jewish thou;;ht it is carried further. The Spirit is sometimes identified with Wisdom (!*'• ^710*' 70/) TTt'eO/ia 7rai5tios , . . (piXdyOpuirop yiip TTveuna ffotpia . , , 6rt nvsu/xa Kvplov, where the linking of the clauses seems to leave no doubt as to the author's meaning ; cf. 9"), sometimes regarded as its indwelling power (7~'' lany yap if airj wveOfia voepdv, tiyioy, fiovoyiv^s , . . TravToSuvafioy, iravT^wiffKo- ■Kov). The Alexandrian doctrine of the Spirit linds its completion in Philo. The Spirit of^ Uud, he says, is 17 dKTjparos aocpia ^5 was 6 ixoipds eUdrus ;teT^x" {Gig. 5f.). Indivisible in itself, it can be distributed and communicvted like lire from torch to torch. In a sense the Spirit comes to all men, since even the worst of men have their moments of inspiration, their glimpses of better and higher things; with a few, the wisest and the best, the divine afflatus abides, and they become the ' hiero- phants' and instructors of trieir kind {Gig. 12). Philo's conception of the prophet reverts largely to the Platonic ivOowiaaiJilii (Tim. 71 D). The prophet is simply the interpreter of the divine voice, and so long as he is under divine inlluence he cannot exercise his reason, for he has maile over the citadel of his soul to the Divine Spirit, which is in full possession of it (De .ij)cc. legrj. 8, icad' iv xpi""" iv$ov<n^ . , . fieravnTTafjL^i'Ov fiiv rov Xoytafxou Kal vapaK^xtiipTlKi/ro^ tt}v ^v ^vxv^ d»rpti7roXtf, iirtTntfioi- TT]K6ros S^ Kal ivi^KT)KbTos rod detov Trfev/xcLTo^ : cf. Qui.<i rer. div. }icr. 53, and other passages quoted by Sanday, Inspiration, p. 74 f.). This mechanical inspiration was shared, according to Philo, even by the Alexandrian translators of the OT ( Vit. Mos. ii. 7, KaBa-mp iifdovaiujvTiS trpotcprfTivov), Of the ethical aspect of the Spirit's work in man, Philo has little to say, except that its function is to pnjmoto clearness of mental vision and capacity for the intellectual knowledge of God, and that it fulfils tliis mission either by purifying and elevatin<', or, as in the case of the prophet, by superseding the natural faculties. Of the Spirit as restoring the moral nature of man we hear nothing ; the writings of Philo contain no reference to Ps 51""- or Ezk SG'-'' (cf. Ryle, Philo and Holy Scripture, p. 29111'.). The omission may be partly due to the circum- stance that he employs himself chielly ahoiit the Pentateuch, but it is more probably to be traced to the predominance of the intellectual interest in Alexandrian thought. '