Spire is found contrasted with letter, Rom. ii. 29; vii. 6; 2 Cor. iii. 6. With jlesh, Rom. viii. 1-13; Gal. v. 16, 24.
It is frequently associated with the idea of power (Rom. i. 4; xv 13, 1034 Corpiia 4 sGalsiioo eeiphnie | 6552 lied and the verb évepyetv, denoting to work efficaciously, is used to mark its special operation (1 Cor. xii. 11; Eph. iii. 20; Philip. ii. 18; Col. i. 29). It is also closely associated with life, Rom. vi. 2, 6, 11,135 1 Cor.xvee, 5; 72° Cor. it, 65 "Gale v.25 ; wie 8:
It is the common possession of the Church and its members ; hot an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvellous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Cor. xii. 3); in the consciousness of sonship (Rom. viii. 16); in the knowledge of the love of God (Rom. v. 5); in the peace and joy of faith (Rom. xiv. 17; 1 Thess. i. 6); in hope (Rom. v. 5; xv. 13). It leads believers (Rom. viii. 14; Gal. v. 18): they serve in newness of the Spirit (Rom. vii. 6).
Cu. VIIL.] THE EPISTLE TO THE ROMANS. 89
They walk after the Spirit (Rom. viii. 4, 5; Gal. v. 16-25). Through the Spirit they are sanctified (2 Thess. ii. 13). It man- ifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Rom. viii. 9; 1 Cor. iii. 16; v. i. 11; xii. Ie ene Sai o, 4, o05 Philip: i. 13 1 Cor xs4.e, 11.
As compared with the Old-Testament conception, Paul’s mvedpa “is the rwach of the Old Testament, conceived as mani- festing itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exer- cise—standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermit- tent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they con- template mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The wvedma of the apostle is not the life-breath of man as originally constituted a creature of God; but it is the life-spirit of ‘the new creation” in which all things have become new ” (Dickson).
With the relation of this word to Wwuy7 soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy, or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body, the material element and physical basis of his being; sow, the principle of animal life; and sparct, the higher principle of the intellectual nature. On the other side, that spiv7t and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites, The threefold distinction is maintained chiefly on
90 WORD STUDIES IN THE NEW TESTAMENT. [Cu. VIII.
the basis of 1 Thess. v. 23. Compare Heb. iv.12.* On the distinction from wuy7 soul, see, further, on ch. xi. 3.