The Spirit in Mark

There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.

The Spirit in Galatians

Arguing against the Galatian agitators, Paul contents that the Gentiles are saved by faith and are incorporated into the community of God not by the works of the law. He begins his argument by pointing out that the reception of the indwelling Spirit by faith is the undeniable evidence in their salvation experience. First, the reception of the Spirit proves the change of one’s status before God. The Spirit testifies to the newly established filial bond between God and a believer by the Spirit crying out “Abba Father” from within one’s heart. Second, the divine provision of the Spirit is the fulfillment of God’s promise to Abraham. Third, the Spirit is the guide and the sphere of Christian ethical living whose desire is against the desire of the flesh.

The Spirit in Numbers 11

Numbers 11 is a foundational passage for OT pneumatology and supports pentecostal theology and practice. There, God, through Moses, expressed his plan that all believers should be empowered for prophetic ministry by the Holy Spirit. That experience of the seventy elders involved a kind of prophesying that was probably praise and prayer in tongues, as in Acts 2.

The Spirit in Daniel and The Twelve

The Spirit moves through the books of Daniel and The Twelve (Minor Prophets). In this article, the relevant texts of these books are examined in brief and summarized with regard to the Spirit’s person and work by means of engagement with those passages making use of ‮רוח‬‎. These summaries that follow the canonical order of the Old Testament are then pointedly summarized by a brief constructive theology of the Spirit in four points: the Spirit testifies, the Spirit judges, the Spirit is life, the Spirit is gift.

The Spirit in the DtrH/Former Prophets

While the Spirit in the Deuteronomistic History (DtrH) may not have the same explicit role as he does in the New Testament book of Acts, the Spirit is nonetheless ever-present in the lives of both Israel and Judah’s leaders and prophets. To be sure, the Spirit moves in a variety of ways and with a very similar modus operandi in the DtrH to that in the NT as he empowers, strengthens for service, and inspires the prophets. We also find that in the DtrH the Spirit convicts of sin, effects miracles through the man or woman of God, and renders discernment to those he has called. Put simply, the Spirit’s role in the DtrH, as in the NT, is the same yesterday, today, and forever.

The Spirit in Romans

God’s Spirit and life in the Spirit are crucial themes addressed by Paul in his letter to the faithful in Rome. Although conspicuous by the absence of references to the Spirit in the first part of the letter, the rich resource on the Spirit appears comprehensively throughout the letter. Key to our exploration is to engage in Paul’s conversation on God’s Spirit with the Romans as he relates to various theological discourses and experiences of the Spirit of God. This discussion will focus on Paul’s recognition that Gentiles have received the Spirit and that the Spirit is freely given to them. These two compounding factors are essential to understanding Paul’s presentation of God’s Spirit in his letter to the Romans.