But by far the larger number of St. Paul's references to the Spirit in these Epistles are con- cerned with His operations on the spirit of man. Living in an age of physical manifestations, the apostle docs not ignore the miraculous gifts (Ro 12" 15'"-'", 1 Co 12. 14, Gal 3'), and in one place (1 Co I.e.) he treats of these at length ; they, too, are xap'i'Mora (Ko 1" 12«, 1 Co 1', cf. Lightfoot, Notes, etc. p. 148 f.), but not the chiefest or best (1 Co 12" 13'), or the most abiding. The ()er- manent results of the Spirit's coining are faith, Iiope, and love (1 Co IS'-*); its normal fruits are the virtues which make up the fulness of the Christian life (Gal 5"-"). The Holy Sj.irit con- secrates even the human body which has received the sacramental pledges of His presence, and has thus become the temple of God (1 Co 3'* 6'") ; and He will hereafter raise it up in the likeness of Christ's resurrection (l!o S"). a spiritual Uxly (I Co l.')*-'"), not lialilc to corniplion or death. Hut His special sjilu're is the human spirit. Here His in- dwelling ain'ady works a new life, answering to the life of the I'Jiscn Christ (Ko 8> 10"). This life of the S)iirit in man is pre-eminently a life of son- ship towards God : those who follow it possess the jirivileges of sons in the ilivine fjunily (Ko 8") ; they are joint heira of the Heir of all Ihingi
JIO
HOLY SPIRIT
HOLY SPIRIT
(Ko 8", cf. Mtai", He P), bretliien of the First- born of (Jod (Ko S-™). If the soiiship is seeured hy the Incnrniition and the Kesurrection, it is niiini- festcd iind sealed by tlie gift of the Spirit, wlio is the nriOfia vlo9«Tla.i (Ko 8'»- '*, Gal 4*-''). He creates in the adopted sons a charaeter corresponding to their new relation to God and to Christ (Ko S--'-*'), by a renewal of the mind which works a trans- formation in their lives (Uo 12^ n<Tafj.op<f>ovu0e tj draKainicrfi toD ko6s), and has the ell'eet of engrav- ing the divine will, once written on tables of Btone, uj)on hearts of flesh which will retain the impression and translate it into human life (°2 Co 3^). Vet all these operations of the Spirit are but tlie foretaste of greater things to come. The gift of the Spirit already received by the Church is the diropx'i (Ro 8-') — the lirst-fruits of the harvest yet to be reaped ; the present indwelling of the S|)irit in the heart is tlie appa^ihv (2 Co I" o'j^the fust instalment of the fuller life, and the earnest that it is to follow (on the word app. see Lightfoot, Notes, p. 323). Of;tlie Spirit's future work the resurrection of the body will form a true part, for the reanimation of man's physical nature is at once a proper function of the 'Giver of life' (Uo 8'-), and tlie manifestation of our adoption into the divine family (Ko 8"). But the resurrection itself is but a fresh departure in the history of the race ; beyond it there lies an immeasuiable life of progress unfettered by sin and death, ' the libertj' of tlie glory of the sons of God' (Ko 8'-') ; and of this also St. Paul regards the Holy Spirit as the motive power. In some of these contexts it is not easy to deter- mine whether by irKeC/ia the apostle means the Spirit of God in man, or the spirit of man under the influence of the Spirit of God. The question arises especially in passages ■which contrast the Spirit with the flesh (Ko 8"-, Gal S'"). The ffdpj is human nature on its weak and mortal side ; is then the TT^fP/id, which is opposed to it, the same nature in its victory over death and sin ? Lightfoot (on Gal 5") is disposed to reject this ^aew : 'Through- out this passage,' he writps, 'the iTpeviia is evi- dently the Divine Spirit, tor the human spirit in itself and unaided does not stand in direct an- tagonism to the flesh.' This is, of course, true ; but the objection does not apply to the inter- pretation which regards irvevp.a as the human spirit influenced by and so far identified with the Spirit of God. On the whole this interpretation seems preferable, although it is clear that in both places the apostle's thought passes at times from one meaning of the word to another, refusing to be bound by an absolute rule (cf. Sanday-Headlam, Romans, p. 196). A somewhat similar antithesis of TrvevixjuTiKbi and \j/u)(ik6s (1 Co 2''', cf. 15") pre- sents the same difJiculty. The yf/vxiKis is under the control of the \J'i^i), or lower rational nature ; in the irvevfiaTiKds the iri'ev/j.a, the higher nature, the understanding and the will guided by the Spirit of God, has the ascendant. Here, again, we cannot exclude the thought either of the Divine Spirit or the spirit of the man ; the two are re- garded as in their operation one, and the one term covers both, although the human spirit is in the foreground of the thought. Similarly, in the anti- thesis of irnCiJia and ypi/ina (Ro 2-'^ 7", 2 Co 3*), the heart of the contrast lies in the opposition of the external to the spiritual ; and while irfevfia points to the action of the personal Spirit, who is the Giver of sjiiritual life, its precise meaning must be determined by the context. In the two former passages the reference seems to be to the sjiirit of man under divine influence ; in the latter, to the new life of the Spirit which characterizes the gospel as compared with a dispensation of external law. Even the law has its spiritual element, for It was WTitten by the finger of God (Ro 7" 6 v6p.os