(Robert P. Menzies) Empowered For Witness

EMPOWERED FOR WITNESS
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EMPOWERED
FOR WITNESS
The Spirit in Luke-Acts
ROBERT P. MENZIES
T&.T CLARK INTERNATIONAL

A Continuum imprint
LONDON • NEW YORK
To William and Doris Menzies,
Wayne and Doris Turnbull,
loving parents,
faithful witnesses
Published by T&T Clark International

A Continuum imprint
The Tower Building, 11 York Road, London SE1 7NX
15 East 26th Street, Suite 1703, New York, NY 10010
www.tandtclark.com
First published as The Development of Early Christian Pneumatology with

Special Reference to Luke–Acts by Sheffield Academic Press 1991
This edition first published as JPTS 6, © Sheffield Academic Press 1994
This edition published 2004
All rights reserved. No part of this publication may be reproduced or transmitted

in any form or by any means, electronic or mechanical, including photocopying,
recording or any information storage or retrieval system, without permission in
writing from the publishers.
British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library
ISBN 0-567-04190-5 (paperback)

CONTENTS
Foreword 9
Preface 11
Preface to the First Edition 12
Acknowledgments 13
Abbreviations 14
Chapter 1
INTRODUCTION 17
1. The Task 17
2. The Development of Early Christian Pneumatology:
A Survey of Modern Scholarship 18
3. The Thesis 44
Part I
PNEUMATOLOGICAL PERSPECTIVES IN
INTERTESTAMENTAL JUDAISM
INTRODUCTION 48
Chapter 2
THE DIASPORA LITERATURE 49
l.TheSeptuagint 49
2. Diaspora Judaism: Various Texts 50
3. Josephus 54
4. Wisdom of Solomon 57
5. Philo 59
6. Summary 62
Chapter 3
THE PALESTINIAN LITERATURE 63
1. The Acquisition of Wisdom in Sirach 63
2. The Spirit in 1 Enoch and Jewish Apocalyptic 65
3. The Spirit and Prophetic Inspiration: Various Texts 67
4. Summary 69
6 Empowered for Witness
Chapter 4
THE QUMRAN LITERATURE 71
1. The Two Spirits in 1QS 3-4 72
2. The Spirit and Wisdom 77
3. The Spirit and Prophetic Inspiration 80
4. Summary 82
Chapter 5
THE RABBINIC LITERATURE 83
1. The Spirit and Prophetic Inspiration 83
2. The Spirit and the Age to Come 94
3. Summary 101
CONCLUSION 102
Part II
THE PROPHETIC PNEUMATOLOGY OF LUKE
INTRODUCTION 104
Chapter 6
PROPHECY RENEWED:
THE INFANCY NARRATIVES (LUKE 1.5-2.52) 106
1. Source Criticism 106
2. Various Texts 107
3. Birth by the Spirit (Luke 1.35) 111
4. The Pneumatology of the Pre-Lukan Tradition 116
5. The Theological Homogeneity of Luke-Acts 119
Chapter 7
THE BAPTIST'S PROPHECY (LUKE 3.16) 123
1. The Original Form of the Prophecy 123
2. The Original Meaning of the Prophecy 124
3. The Use and Interpretation of the Prophecy in the
Early Church 128
Chapter 8
JESUS AND THE SPIRIT:
THE PNEUMATIC ANOINTING (LUKE 3-4) 132
1. Jesus' Pneumatic Anointing (Luke 3.21-22) 132
2. The Redactional Bridge: Luke 4.1,14 139
3. The Sermon at Nazareth (Luke 4.16-30) 145
Contents 7
Chapter 9
JESUS AND THE SPIRIT: THE PNEUMATIC SAYINGS 157
1. The Spirit-Inspired Exultation (Luke 10.21) 157
2. Encouragement to Pray for the Spirit (Luke 11.13) 159
3. (Luke 11.20) 161
4. 'Blasphemy against the Spirit' and Fearless Witness
(Luke 12.10,12) 163
5. The Pre-Ascension Promise (Luke 24.49; Acts 1.4-5, 8) 168
Chapter 10
THE DISCIPLES AND THE SPIRIT:
THE PROPHETIC GIFT (ACTS 2) 173
1. Pentecost: The Event Described (Acts 2.1-13) 175
2. Pentecost: The Event Interpreted (Acts 2.14-21) 178
3. Pentecost: A New Sinai? 189
Chapter 11
THE DISCIPLES AND THE SPIRIT:
THE PROPHETIC COMMUNITY 202
1. Introduction 202
2. Christian Initiation and the Gift of the Spirit in Acts 203
CONCLUSION 226
Part III
THE SIGNIFICANCE OF LUKE'S PNEUMATOLOG\
A PENTECOSTAL PERSPECTIVE
INTRODUCTION 230
Chapter 12
THE ISSUE OF SUBSEQUENCE 232
1. Fee's Critique of the Pentecostal Position 233
2. The New Context: Defining the Crucial Issue 237
3. Luke's Distinctive Pneumatology:
A Response to Evangelical Objections 240
4. Conclusion 243
Chapter 13
EVIDENTIAL TONGUES 244
1. A Tale of Two Questions 244
2. The Limitations of Biblical Theology 245
3. The Contributions of Biblical Theology 248
4. The Contributions of Systematic Theology 250
5. The Limitations of Systematic Theology 251
6. Conclusion 254
Chapter 14
CONCLUSION 256
Appendix
THE SPIRIT OF GOD IN ACTS 258
Bibliography 260
Index of Biblical References 273
Index of Authors 287
FOREWORD
The pivotal role of Luke-Acts for Pentecostal theology is well known.

With the possible exception of 1 Corinthians, no other New Testament
works have been as crucial in the development of Pentecostal life,
thought and world-view. When Robert Menzies' book The Development
of Early Christian Pneumatology with Special Reference to Luke-Acts
(JSNTSup, 54; Sheffield: JSOT Press, 1991) first appeared, it created
quite a stir within the world of New Testament scholarship as well as
within Pentecostal circles and continues to call forth a number of
responses in both arenas. Given its obvious importance for Lukan studies
and Pentecostal theology specifically, the editors of the Journal of
Pentecostal Theology seek to make the substance of this work available
to a broader audience by adding it to the journal's supplement series of
monographs. In Empowered for Witness: The Spirit in Luke-Acts,
Menzies has revised his earlier work in two substantive ways. First, he
has provided a translation of most non-biblical foreign language citations
found in the first edition, and secondly, he has added two chapters
which make clear the implications of this study for Pentecostal theology.
The editors of JPT are pleased to add this work by Robert Menzies to
its series of supplement volumes.
PREFACE
This book is a significantly revised edition of The Development of Early

Christian Pneumatology with Special Reference to Luke-Acts (JSNTSup,
54; Sheffield: JSOT Press, 1991). In an effort to make the book
accessible to a wider audience, numerous changes have been made: the
footnotes and the discussion of secondary literature contained in them
have been greatly reduced, foreign language material has been translated
when appropriate, and two chapters on Paul have been replaced with
chapters which seek to address contemporary questions.
This new edition has provided me with an opportunity to introduce
new material developed during the course of my teaching ministry at the
Asia Pacific Theological Seminary (Baguio, Philippines). I would like to
express my appreciation to the students and faculty of this fine institu-
tion for their many contributions to the development of my thinking on
the matters contained in this book. I would also like to thank John
Christopher Thomas, the editor of the Journal of Pentecostal Theology
Supplement Series, for his encouragement to produce this book and for
his efforts on behalf of Pentecostal scholarship in general. I am excited
about the emergence of the Journal of Pentecostal Theology and trust
this book will serve as a worthy member of its Supplement Series.
Baguio City, Philippines

January 7, 1994
PREFACE TO THE FIRST EDITION
We often complain that Christian people at home have little zeal for the
spread of the gospel. How can it be otherwise when our people are
taught that the Holy Spirit is given, when they are taught to recognize
him in their own souls, almost entirely as the sanctifier, the truth
revealer, the strengthened and in the church as the organizer and the
director of counsels, whilst they are not taught in anything like the same
degree that [the Spirit] is the spirit of redeeming love, active in them
towards others, moving every individual soul to whom [the Spirit]
comes and the church in which [the Spirit] dwells to desire and to
labour for the bringing of all men everywhere to God in Jesus Christ?
—Roland Allen, 'The Revelation of the Holy Spirit in the Acts of the
Apostles', International Review of Missions (April 1918)
ACKNOWLEDGMENTS
I would like to express my appreciation to the numerous people who, in

a variety of ways, enabled me to write this book, originally penned as a
PhD thesis at the University of Aberdeen. I am particularly indebted to
the students and faculty of the Asia Pacific Theological Seminary (Baguio,
Philippines), for the stimulus to undertake this project arose from my
association with these friends and colleagues. The encouragement pro-
vided by this institution made my time of research at Aberdeen possible.
For this I am most grateful.
Although the physical environment of Aberdeen is considerably dif-
ferent from that of Southeast Asia, I found the intellectual and spiritual
climate to be equally enriching. I am especially thankful to have had the
privilege of working under the supervision of Professor I. Howard
Marshall, a man of incisive mind, gentle manner, and obvious enthusi-
asm for the study of the New Testament. I count myself doubly fortu-
nate, for while at Aberdeen I had access to another gifted scholar, one
with a special interest in the work of the Spirit, past and present, Max
Turner. My fellow postgraduate students were also a major source of
encouragement. Mike Nola helped a young 'rookie* feel at home.
Conrad Gempf and Chuck Guth offered timely help when I encountered
computer problems. And the 'lunch bunch' always provided food for
thought. Although various individuals helped at the proof-reading stage,
I owe a great debt to Gary Alan Long and Lynn Graham, both of whom
took time from their busy schedules to read the entire manuscript. The
fellowship and support of the Abbey Christian Fellowship were a
constant source of strength. An Overseas Research Scholarship provided
by the British Government lightened the financial load. Dr David Hill
and Sheffield Academic Press have kindly made the thesis available to a
wider audience. Most of all, my wife Joanne joyfully sojourned with me,
provided loving companionship, and paid most of the bills during the
period of study. She also provided me with a beautiful daughter, who
made life interesting and fun.
ABBREVIATIONS
AB Anchor Bible
AnBib Analecta Biblica
AnGreg Analecta Gregoriana
ArBib The Aramaic Bible
ASTI Annual of the Swedish Theological Institute
ATANT Abhandlungen zur Theologie des Alten und Neuen Testaments
AThD Acta Theologica Danica
BETL Bibliotheca Ephemeridum Theologicarum Lovaniensium
BibLeb Bibel und Leben
BTB Biblical Theology Bulletin
BTS Biblisch-Theologische Studien
BZ Biblische Zeitschrift
CGTC Cambridge Greek Testament Commentary
DL Doctrine and Life
EE Der Evangelische Erzieher
EHPR Etudes d'Histoire et de Philosophic Religieuses
EKKNT Evangelisch-Katholischer Kommentar zum Neuen Testament
EvQ The Evangelical Quarterly
ETL Ephemerides Theologicae Lovanienses
ExpTim Expository Times
FRLANT Forschungen zur Religion und Literatur des Alten und Neuen
Testaments
FV FoietVie
GCS Die griechischen christlichen Schriftsteller der ersten drei
Jahrhunderte
GNS Good News Studies
HM Heythrop Monographs
HNT Handbuch zum Neuen Testament
HTKNT Herders Theologischer Kommentar zum Neuen Testament
HTR Harvard Theological Review
IBS Irish Biblical Studies
IDB The Interpreter's Dictionary of the Bible
Int Interpretation
JBL Journal of Biblical Literature
JJS Journal of Jewish Studies
JPT Journal of Pentecostal Theology
Abbreviations 15
JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament Supplement Series
JSOT Journal for the Study of the Old Testament
JSS Journal of Semitic Studies
JTF Jesuit Theological Forum
yrs Journal of Theological Studies
KEKNT Kritisch-exegetischer Kommentar viber das Neue Testament
LCL Loeb Classical Library
LD Lectio Divina
NCB New Century Bible
NICNT The New International Commentary on the New Testament
NICOT The New International Commentary on the Old Testament
NIGTC The New International Greek Testament Commentary
NovT A/ovum Testamentum
NRT Nouvelle Revue Thlologique
NTA Neutestamentliche Abhandlungen
NTD Das Neue Testament Deutsch
NTS New Testament Studies
OC One in Christ
OTKNT Okumenischer Taschenbuchkommentar zum Neuen Testament
PA Philosophia Antiqua
PGM Papyri Graecae Magicae
PTh Le Point Thlologique
PVTG Pseudepigrapha Veteris Testamenti Graece
RB Revue Biblique
RefR Ttie Reformed Review
RevQ Revue de Qumran
RSR Revue des Sciences Religieuses
RTR Reformed Theological Review
SANT Studien zum Alien und Neuen Testament
SBF Studium Biblicum Franciscanum
SBL Society of Biblical Literature
SBLDS Society of Biblical Literature Dissertation Series
SBLMS Society of Biblical Literature Monograph Series
SBS Stuttgarter Bibelstudien
SBT Studies in Biblical Theology
SH Scripta Hierosolymitana
SJ Studia Judaica
SJT Scottish Journal of Theology
SN Studia Neotestamentica
SNT Studien zum Neuen Testament
SNTSMS Society for New Testament Studies Monograph Series
StBT Studia Biblica el Theologica
SUNT Studien zur Umwelt des Neuen Testaments
TDNT G. Kittel, G. Friedrich (eds.), Theological Dictionary of the

New Testament
THKNT Theologischer Handkommentar zum Neuen Testament
ThWAT G.J. Botterweck and H. Ringgren (eds.), Theologisches
Worterbuch zum Alten Testament
TNTC Tyndale New Testament Commentaries
TPQ Theologisch-praktischeQuartalschrift
TU Texte und Untersuchungen zur Geschichte der altchristlichen
Literatur
TynBul Tyndale Bulletin
VE Vox Evangelica
VT Vetus Testamentum
WBKEL Wissenschaftliche Beitrage zur kirchlich-evangelischen Lehre
WMANT Wissenschaftliche Monographien zum Alten und Neuen
Testament
WUNT Wissenschaftliche Untersuchungen zum Neuen Testament
YJS Yale Judaica Series
ZNW Zeitschriftfiir die neutestamentliche Wissenschqft
ZTK Zeitschriftfiir Theologie und Kirche
Chapter 1
INTRODUCTION
I. The Task
The following study is an attempt to reconstruct Luke's role in the
development of early Christian pneumatology. Luke's pneumatological
perspective can be elucidated through an analysis of the way in which he
uses and modifies Mark and Q. For this reason Luke's perspective can
be easily compared with the pneumatology of the non-Pauline primitive
church reflected in Matthew, Mark and Q. Furthermore, as a historian
and theologian who chronicles the emergence of the early church, Luke
discusses in considerable detail the nature of early Christian experience of
the Spirit. Thus Luke's perspective can be productively compared with
the pneumatological insights of Paul.
I shall begin this study by reviewing the significant contributions of a
century of scholarship. Each of the authors cited below, albeit in a
variety of ways (some indirectly), deal with a question central to this
inquiry: to what extent does Luke follow Paul in attributing soteriolog-
ical significance to the gift of the Spirit? Put another way, to what extent
does Luke, in a manner analogous to Paul, view reception of the Spirit
as necessary for one to enter into and remain within the community of
salvation: the source of cleansing (1 Cor. 6.11; Rom. 15.16), righteousness
(Gal. 5.5; Rom. 2.29; 8.1-17; 14.17; Gal. 5.16-26), intimate fellowship
with (Gal. 4.6; Rom. 8.14-17) and knowledge of God (1 Cor. 2.6-16;
2 Cor. 3.3-18), and ultimately eternal life through the resurrection (Rom.
8.11; 1 Cor. 15.44-45; Gal. 6.8)? In view of the importance of this ques-
tion for the task at hand, I shall categorize the principal authors dis-
cussed below according to their responses to this fundamental question.
Three major categories emerge: those who emphasize the continuity
between Luke and Paul at this point, those who emphasize discontinuity,
and those holding mediating positions.
2. The Development of Early Christian Pneumatology:

A Survey of Modern Scholarship
2.1. Discontinuity
2.1.1. Hermann Gunkel. As early as 1868 B. Weiss, in his Lehrbuch der
biblischen Theologie des Neuen Testaments, noted the distinctiveness of
Paul's pneumatology as against that of the non-Pauline sector of the
early church (Urgemeinde).1 According to Weiss, the concept of 'the
Spirit as the God-given principle of the new life' was uniquely Pauline.2
O. Pfleiderer, writing shortly after Weiss, came to similar conclusions in
his lengthy work on Pauline theology, Der Paulinismus. Pfleiderer
argued that the Urgemeinde viewed the Spirit essentially in Old
Testament terms as the Spirit of revelation: a divine substance which,
after coming upon humans, granted supernatural power and produced
miracles. According to Pfleiderer Paul started from this conception, yet
moved beyond it. For Paul, the Spirit was not simply the source of
miraculous power, it was fundamentally the dynamic which shaped the
entire Christian life:
In short, the is changed, in the mind of Paul, from an abstract,
supernatural, ecstatic, Apocalyptic principle, to an immanent, religious, moral
principle of the life of renovated humanity, to the nature of the
3
Although Weiss and Pfleiderer laid the groundwork, it was H. Gunkel

who first devoted an entire monograph to the topic and initiated much
of the modern discussion.4 In Die Wirkungen des heiligen Geistes, first
1. B. Weiss and others such as O. Pfleiderer and H. Gunkel did not attempt to
distinguish between the perspective of those communities represented by Matthew,
Mark, and Q, and the perspective of Luke. For this reason they viewed Luke-Acts as
a major resource for reconstructing the perspective of the non-Pauline early church.
In the interest of precision, I shall refer to the non-Pauline early church (inclusive of
Luke-Acts) as the Urgemeinde, and I shall refer to those early Christian communities
within the Urgemeinde whose theological outlook is reflected in Matthew, Mark, and
Q (excluding Luke-Acts) as the 'primitive church'.
2. B. Weiss, Lehrbuch der biblischen Theologie des Neuen Testaments (2nd
edn, 1873), p. 216. ET is my own. See also pp. 338-39,413-14,454.
3. O. Pfleiderer, Paulinism: A Contribution to the History of Primitive Christian
Theology (1877; orig. German edn, 1873), I, p. 200.
4. H. Gunkel, Die Wirkungen des heiligen Geistes nach der populdren Anschau-
ung der apostolischen Zeit und nach der Lehre des Apostels Paulus (1888).
1. Introduction 19
published in 1888, Gunkel offered detailed argumentation in support of

his thesis that Paul, in light of his own experience, attempted to correct
the pneumatology of the Urgemeinde, for whom 'the Spirit was only the
power which wrought wonders, the guarantor of spectacular deeds'.1
Emphasizing the essentially Jewish and experiential nature of the
Urgemeinde''s understanding of the Spirit, Gunkel began by posing the
central question, 'What were the symptoms by which earliest Christianity
determined that a phenomenon was an activity of the Spirit?'2 Accord-
ing to Gunkel the answer was not to be found in the character of normal
Christian behavior, nor in relation to the purposes of God, but rather in
the mysterious and powerful nature of deeds which defied natural
explanation.3 Thus, according to Gunkel, the activity most characteristic
of the gift of the Spirit in the Urgemeinde was glossolalia.4 In glossolalia
the mysterious and powerful character of the Spirit was supremely
displayed: 'In glossolalia the individual is overwhelmed by a powerful
force that has taken total possession of him'.5
This mysterious and powerful activity was not without theological
significance. Set against the background of first-century Judaism, these
marvelous manifestations were indications of the in-breaking of the
Kingdom of God: '"Where the Spirit is, there is the kingdom of God"...
The appearance of the Spirit is the breaking in of a new age in which the
kingdom of God is coming.'6
With this portrait of the Urgemeinde complete, Gunkel set out to
establish the uniqueness of Paul's understanding of the Spirit. Like the
Urgemeinde, Paul understood the Spirit to be the source of supernatural
power. Yet Gunkel insisted that there were two significant differences in
Paul's perspective. First, for Paul the supreme sign of the gift of the
Spirit was not limited to mysterious and powerful effects; it entailed
another essential ingredient: the divine purpose of the gift—the edifi-
cation of the Christian community.7 For this reason Paul, in contrast to
All references are from this edition unless otherwise stated. English references are
from Gunkel, The Influence of the Holy Spirit (1979, trans. R.A. Harrisville and
P. A. Quanbeck II) unless otherwise stated.
1. Die Wirkungen (2nd edn, 1899), p. 89. ET is my own.
2. Die Wirkungen, p. 5. ET from Gunkel, The Influence, p. IS.
3. Die Wirkungen, p. 22.
4. Gunkel describes glossolalia as 'ekstatische Raserei' (Die Wirkungen, p. 21).
5. Die Wirkungen, p. 21. ET from Gunkel, The Influence, p. 31.
the primitive church, held glossolalia in relatively low esteem.1 In this

regard Paul was the first to emphasize the ethical dimension of the gift
of the Spirit.2 Secondly, Paul viewed the Spirit not simply as the source
of sporadic and mysterious power, but as the source of Christian life in
its totality. Thus, for Paul, the Christian life in its entirety was a sign of
the presence of the eschatological Kingdom:
The community thus regards as pneumatic what is extraordinary in Chris-
tian existence, but Paul what is usual; the community what is individual
and unique, but Paul what is common to all; the community what abruptly
appears, but Paul what is constant; the community what is isolated in
Christian existence, but Paul the Christian life as such. And this yielded a
totally different, infinitely higher evaluation of Christian conduct.3
Gunkel insisted that the source of Paul's unique insight into the
working of the Spirit was the personal experience of the Apostle.
Nothing else could adequately account for his new perspective. Arguing
against H.H. Wendt, Gunkel denied that Paul had taken over from the
Old Testament 'his doctrine of the moral and religious activities of the
'.4 In support of his position Gunkel sought to demonstrate that
'for Judaism the piety of the ordinary man on the whole appeared to
have nothing in common with the .s Gunkel acknowledged that
there were instances where the Old Testament writers gave ethical
significance to the Spirit, though he stressed that these were relatively
rare.6 According to Gunkel, the only true parallels to Paul were Pss.
51.13 and 143.10, yet the absence of similar references elsewhere
proved his case.
Gunkel also rejected the view of Pfleiderer that Paul was influenced
by the literature of Hellenistic Judaism, particularly Wisdom. Although
superficial similarities exist between the role of the Spirit in Paul's
thought and that of wisdom/Spirit in Wisdom, the differences are
dramatic: 'A man learns wisdom, but the Spirit seizes him'.7

4. Die Wirkungen, p. 85. ET from Gunkel, The Influence, p. 99. See pp. 83-86
for arguments contra H.H. Wendt, Die Begriffe Fleisch und Geist im biblischen
Sprachgebrauch (1878).
7. Die Wirkungen, p. 87. ET from Gunkel, The Influence, p. 100. Gunkel
1. Introduction 21
The thesis advanced by J. Gloel, that Jesus and the first apostles
acknowledged the ethical character of the work of the Spirit, was also
summarily dismissed.1 Gloel's thesis rested on texts from John, 1 Peter
and Acts. Gunkel responded by reversing the logic of Gloel's argument:
John and 1 Peter were influenced by Paul. Gunkel had already dis-
pensed with Gloel's interpretation of Acts in his portrait of the
Urgemeinde'sunderstanding of the Spirit. Although he acknowledged
that the Spirit was not completely unrelated to the moral and religious
sphere in Acts, Gunkel emphasized that the normal, ongoing religious
life of the individual Christian was not a result of the gift of the Spirit.
When ethical-religious conduct was attributed to the Spirit, it was simply
a heightening of what was already present in the Christian. Thus, a
connection to the moral and religious dimension of Christian life was not
at the heart of the Urgemeinde's understanding of the Spirit—it was
simply a by-product of a more fundamental perspective.2 Gunkel
concluded:
Paul found ready-made the concept of the as a wonder-working
power, but on the basis of his experience, by which the Christian himself
appeared to be the greatest miracle, he described the Christian life as an
activity of the in a completely original way.3
The sharpness with which Gunkel separated the pneumatology of Paul

from that of the Judaism and the Urgemeinde which preceded him is
striking. Certainly not all would allow Gunkel's wedge to be driven so
deep. Indeed, his insistence that Paul was the first to give prominence to
the ethical character of the Spirit has been widely challenged. On the
basis of his examination of rabbinic texts F. Buchsel responded, 'There
can be no doubt concerning the ethical character of the Spirit'.4 More
recently W.D. Davies concluded, 'The long-standing discussion as to
whether Paul was the first to "ethicize" the Spirit can now be regarded,
in light of the scrolls, as closed'.5 It would appear that first-century
criticizes Pfleiderer's position put forth in Das Urchristentum (1887), pp. 86-88.
1. Die Wirkungen, p. 89. Gunkel criticized the viewpoint of J. Gloel expressed
in Der heilige Geist in der Heilsverkiindigung des Paulus (1888).
4. F. Biichsel, Der Geist Gottes im Neuen Testament (1926), p. 133. ET is my
own.
5. W.D. Davies, 'Paul and the Dead Sea Scrolls: Flesh and Spirit', in The
Scrolls and the New Testament (1958), p. 177.
Judaism was not as monolithic as Gunkel judged. This raises important

questions concerning Gunkel's portrait of the Urgemeinde.
Gunkel can also be criticized for underestimating the degree to which
the Urgemeinde identified the work of the Spirit with the purposes of
God revealed in the ministry of Jesus. Luke identifies the work of the
Spirit so closely with the mission of Jesus that it is 'the Spirit of Jesus'
who directs the early missionaries (Acts 16.7). In this regard it is
questionable whether Gunkel presents an adequate description of the
Urgemeinde's criteria for identifying the work of the Spirit.1
These criticisms in no way detract from the genius and significance of
Gunkel's work. Indeed, one can only wonder how Gunkel's views would
have changed if he had access to the scrolls from Qumran or to the
contributions redaction criticism has brought to our understanding of the
synoptic Gospels. Written in 1888, Die Wirkungen was remarkable for
its methodological sophistication and its insightful conclusions. Gunkel's
emphasis on the significance of the Jewish background for understanding
the pneumatology of the Urgemeinde, the eschatological nature of the
Spirit as a sign of the presence of the Kingdom of God, and his
suggestion of Pauline influence on John and 1 Peter, anticipated perspec-
tives of a later era. His central thesis raised many issues which are still
unresolved. In short, Gunkel set the agenda for the modern discussion.
2.1.2. Eduard Schweizer. E. Schweizer marks another significant mile-

stone in the discussion concerning the development of early Christian
pneumatology. His first essay treating the topic, an article published in
the July 1952 issue of Interpretation, was followed by his contribution
to the TDNT article on nvevua in 1956.2 Both essays attempt to distin-
guish Luke's pneumatology from that of the other synoptic evangelists
and Paul.3
According to Schweizer, Matthew and Mark viewed the Spirit largely
1. Gunkel asserts that the Urgemeinde recognized the Spirit at work in events
which were mysterious, powerful, somehow connected to the Christian community,
not harmful to humans, effected by agents not unworthy of such a relationship to God
(Die Wirkungen, p. 47).
2. E. Schweizer, 'The Spirit of Power: The Uniformity and Diversity of the
Concept of the Holy Spirit in the New Testament', Int 6 (1952), pp. 259-78; and
, TDNT, VI, pp. 389-455.
3. Schweizer traces the development of the early church's thinking on the Spirit
from the primitive pneumatologies of the primitive church (Matthew, Mark) and Luke
to the more developed pneumatology of Paul.
1. Introduction 23
in Old Testament terms as the source of supernatural power for the

performance of miracles. Thus they differed from the Old Testament
perspective only in their emphasis on the presence of the Spirit in Jesus.1
Yet this by itself did not communicate the true significance of Jesus, for
he was not simply another pneumatic or Spirit-inspired miracle worker.
Therefore, whenever Matthew or Mark mentioned the Spirit it was in
order to underline the uniqueness of Jesus as the eschatological
deliverer.2 However, the portraits they produced were not entirely clear
on this point, for they did at times naively portray Jesus as a pneumatic.
Luke clarified this ambiguous picture. In his earthly life Jesus 'is not
the object of the Spirit...He is Lord over the Spirit'.3 As the exalted
Lord he dispenses the Spirit to the eschatological community. In this
way Luke stressed the distinctiveness of Jesus' experience of the Spirit
as against that of the Old Testament prophets and the disciples.
Luke differed from Matthew and Mark in another way. Schweizer
asserted that Luke's pneumatology, more than the other evangelists',
was shaped by 'the typically Jewish idea that the Spirit is the Spirit of
prophecy'.4 For this reason, in spite of Luke's special interest in the
visible manifestations of the Spirit,5 he never attributed miraculous
healings or exorcisms to the Spirit. Rather, Luke always portrayed the
Spirit as the source of inspired speech, such as glossolalia or preaching.6
According to Schweizer, Luke also went further than Matthew and
Mark with reference to the bestowal of the Spirit. Whereas Matthew and
Mark, consistent with the Old Testament, viewed the gift of the Spirit as
limited to a specially chosen few, Luke understood that a new age had
dawned: the Spirit had been given to all of God's people.7 However,
Luke remained relatively similar to the evangelists in his assessment of
1. , p. 404; 'Spirit of Power', p. 260.

2. 'Spirit of Power', p. 264.
3. 'Spirit of Power', p. 265 and , p. 405.
4. , p. 407; 'Spirit of Power', p. 266.
5. Schweizer attributes this interest in the visible manifestations of the Spirit to
Luke's hellenistic background p. 407).
6. It is unfortunate that Schweizer's position has been obscured by a mistrans-
lation. The English summary statement mistakenly includes a negative: 'Luke thus
shares with Judaism the view that the Spirit is essentially the Spirit of prophecy. This
does not prevent him from directly attributing to the both the
on the one side and strongly ethical effects like the common life of the
primitive community on the other' ', TDNT, VI, p. 409; italics are mine).
7. 'Spirit of Power', p. 267; , p. 410.
the significance of the gift. Betraying his indebtedness to Judaism, Luke

understood the Spirit to be a supplementary gift, not necessary for
salvation:
The Spirit is, therefore, not the power which binds a man to God and trans-
fers him into a state of salvation; it is a supplementary power which
enables him to give form to his faith in the concrete activity of the procla-
mation of the gospel.l1
Distinguishing his own position from that of Gunkel, Schweizer states

that for Luke 'it would be wrong to ascribe only extraordinary religious
effects to the Spirit'.2 On the one hand boldness is attri-
buted to the Spirit, on the other hand miracles are not. Yet Schweizer
acknowledges that in Luke's perspective the Spirit is essentially 'the
extraordinary power which makes possible unusual acts of power'.3 This
view has been modified by the Jewish tradition, which viewed the Spirit
as the source of prophetic inspiration, and by Christian tradition, which
viewed the Spirit as a gift given to every member of the new community.
Schweizer distinguishes sharply Paul's pneumatology from that of
Luke. For Luke, since the Spirit did not bestow salvation, it could only
function as a sign pointing to that which was yet to come. Yet for Paul
the Spirit was much more. The Spirit revealed the true significance of
the cross, and as such, bestowed salvation.
Paul's unique pneumatology was largely the result of the Hellenistic
context in which he found himself. Schweizer asserted that Hellenistic
society, in contrast to its Jewish counterpart, thought in terms of super-
imposed spheres rather than detached aeons. The Hellenist also always
thought of power in terms of substance. Therefore in the Hellenistic
world the Spirit could not be a sign of the age to come. It had to be a
substance from the heavenly sphere. This set the stage for Paul's unique
pneumatology, as well as that of the Gnostics:
If Jesus was the bringer of the Spirit, then He was the bearer of heavenly
substance with which He endowed believers and united them with the
heavenly world. A radical solution thus became possible for the first time.
The point of the mission of Jesus was to bring the heavenly substance
into the world. Attachment to Jesus is attachment to this sub-
stance of power, to the heavenly world. It is thus salvation itself.4
1. 'Spirit of Power', p. 268. See also ' ', p. 412.

2. p. 412.
3. p. 412.
4. p. 416.
1. Introduction 25
Paul, like the gnostic, adopted these Hellenistic ideas, but unlike the
gnostic, he placed them in a uniquely Christian context. Both the gnostic
and Paul understood the Spirit to be the means by which one is trans-
ferred from the earthly world to the heavenly. But in contrast to the
gnostic, who viewed the Spirit as a heavenly substance inherent in every
one which could be rekindled by the redeemer myth, for Paul the Spirit
was separate from humans and revealed to them the significance of the
saving act of God in Christ.1 Paul distinguished himself from gnostic
thought by focusing on the historical necessity of the cross and resur-
rection and fusing these events together with the bestowal of the Spirit.
In this way Paul also distinguished himself from Luke, for the Spirit is
now 'the decisive saving power which unites man with God, and thus
bestows salvation upon him'.2 This, according to Schweizer, constitutes
the fundamental distinction between Luke and Paul. It is not the adop-
tion of the ethical, nor the focus on the inner life; these are merely
symptoms of a more basic distinction: 'pneuma is now the power of
God which brings a man to faith in the cross and resurrection of Jesus'.3
Although Schweizer accented the distinctiveness of Paul's pneuma-
tology as Gunkel had before him, he advanced the discussion at signifi-
cant points. First, building upon the work of H. von Baer, Schweizer
emphasized the importance of the Jewish background for Luke's
understanding of the Spirit in a unique way.4 Arguing that Luke, more
than the other synoptic writers, was influenced by the Jewish conception
of the Spirit as the Spirit of prophecy, Schweizer distinguished Luke's
pneumatology from that of Matthew and Mark on the one hand, and
Paul on the other. In this way Schweizer was able to move beyond
Gunkel. Schweizer's contention that late Judaism viewed the Spirit
predominantly as the source of prophetic inspiration was undoubtedly
correct; however, other perspectives existed as well. Thus Schweizer has
raised an important question: to what extent was Luke's understanding
shaped by the Jewish conception of the Spirit as the Spirit of prophecy?
Secondly, Schweizer argued that Luke carefully distinguished Jesus'
experience of the Spirit from that of the Old Testament prophets and the
disciples. Jesus was Lord of the Spirit. This is a theme which we shall
meet again and with which I shall take issue.
1. 'Spirit of Power', p. 273. See also . 425.

2. 'Spirit of Power', p. 272.
3. p. 432.
4. See §2.3.1 below for a discussion of H. von Baer.
Thirdly, Schweizer shifted the focus in his treatment of Paul's pneu-

matology from the ethical dimension to the dimension of faith. The
uniqueness of Paul's pneumatology is not to be found in the ethical
dimension he added, rather it is found in his understanding of the Spirit
as the power which generates belief. In this way Paul transformed the
Spirit from a supplementary gift into that which is vital for salvation.
Although this element was present in Gunkel's work, Schweizer repre-
sents a shift in focus.
Fourthly, Schweizer argued that Paul's unique understanding of the
Spirit resulted from Hellenistic influence. This of course runs counter to
Gunkel's insistence that Paul's uniqueness was solely the product of his
personal experience. Schweizer can be criticized at this point for
anachronistically attributing features exhibited in second-century gnostic
material to the Hellenistic world of the first century.1
2.1.3. David Hill. Employing the lexicographic method of the TDNT,

D. Hill sought to uncover the significance of for the various
New Testament writers. The title of his work, Greek Words and Hebrew
Meanings, suggests the major conclusion of his study: the New
Testament usage of is shaped by Judaism, not by Hellenism.2
Hill, like Schweizer before him, asserted that Luke's two-volume
work was influenced largely by the prophetic character of the Jewish
concept of the Spirit.3 Building on this Jewish foundation, Luke por-
trayed the Spirit as the prophetic power which energized the missionary
expansion of the church. The Spirit inspired the proclamation of the end-
time prophets.
According to Hill, Luke does not advance significantly beyond the
Old Testament and Jewish perspective which viewed the Spirit as a sup-
plementary gift, a special endowment to fulfill a specific task. Hill notes
that 'there is little reference in Acts to the presence of the Spirit as the
1. E. Brandenburger has argued that the origin of Paul's pneumatic mysticism is

not to be found in Hellenistic-Gnostic influences, but rather in the dualistic wisdom of
Hellenistic Judaism (Fleisch undGeist: Paulas unddie dualistische Weisheit [1968]).
2. D. Hill, Greek Words and Hebrew Meanings: Studies in the Semantics of
Soteriological Terms (1967). In this regard Hill builds on the work of W.D. Davies
who emphasized the Jewish character of Paul's theology, including his pneumatology
(Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology [1948],
esp. pp. 177-226).
3. Greek Words, pp. 261 -63.
1. Introduction 27
inner principle of the believer's life or as an abiding gift within the

Church's life'.1
In contrast, Paul grasped the broader dimensions of the Spirit's work.
Rather than simply being the source of prophetic activity, the Spirit for
Paul was the source of the entire Christian life, including the ethical
dimensions. Hill downplays Paul's uniqueness at this point by emphasizing
his indebtedness to Judaism:
In ethicising the Spirit, Paul was not an innovator: he was emphasising
what had been present in the Old Testament and what was implicit (though
only rarely expressed) in later Jewish thought.2
Hill's work is significant in that, although he accents the differences

between Luke and Paul in a manner similar to Schweizer, he underlines
the Jewish character of the pneumatology of both Luke and Paul. Like
Schweizer, Hill maintains that for Luke the Spirit is the Spirit of
prophecy. Yet Paul's uniqueness results not from his accommodation to
the Hellenistic context, but rather from his appropriation of themes
present in the Old Testament and contemporary Judaism.
2.2. Continuity
2.2.1. Friedrich Buchsel. With Der Geist Gottes im Neuen Testament
(1926), F. Buchsel added new impetus to the discussion. By stressing the
relative homogeneity of the various pneumatologies represented in the
New Testament, Buchsel offered an important alternative to Gunkel. If
Gunkel was the father of the discontinuity perspective, Buchsel
represents his counterpart for the continuity school.
According to Buchsel, the Urgemeinde viewed Jesus as the supreme
Pneumatiker (Spirit-inspired person). Jesus became the Pneumatiker par
excellence at his baptism. This perspective was shared by each of the
synoptic evangelists. For although Matthew and Luke associated the
Spirit with Jesus' birth, he was not yet driven by the Spirit, not yet filled
with the Spirit, until his baptism.3 Only after his reception of the Spirit at
his baptism did Jesus embark on his ministry of preaching and
performing wonders.4
1. Greek Words, p. 264.

2. Greek Words, p. 270.
3. According to Buchsel this did not present a problem for Matthew or Luke:
'Jesus ist Gottes Sohn seit seiner Geburt, und er ist Gottes Sohn durch den Geist-
empfang bei seiner Taufe* (Der Geist Gottes, p. 165).
4. Der Geist Gottes, p. 149. See also pp. 220-21..
What was the significance of Jesus' reception of the Spirit, what did it
mean to become a Pneumatikerl Biichsel answered this question by
pointing to Jesus' unique awareness that he was the son of God: Tor
Jesus, possession of the Spirit is divine Sonship'.1 Biichsel acknowledged
that there was a difference between Jesus' self-understanding as Messiah
and as the Son of God. Although both were mediated to Jesus by the
Spirit at his baptism, Biichsel asserted that the emphasis was clearly on
Sonship:
Jesus' messianic consciousness was not the center-point of his self-under-
standing and effectiveness. He lived and died in devotion and obedience to
God. That was of primary importance. Authority over the Jews and the
world was always secondary... His messianic consciousness grew out of
his filial relationship to God. Indeed, the latter gave the former uniqueness
and depth.2
To be a Pneumatiker is to address God as Father. For this reason

Biichsel denied that the Urgemeinde viewed the Spirit simply as
miraculous power. On the contrary, the primitive church understood the
Spirit to be the means by which humankind was brought into special
relationship with God:
One who receives the Spirit is brought into personal relationship with
God. The recipient of the Spirit not only receives power for some special
task, but also assurance that he is loved by God and the knowledge that he
is God's son. The great difference which exists between power and a per-
sonal relationship with God is most evident in the account of Jesus'
baptism.3
Similarly, Biichsel rejected Gunkel's suggestion that the Spirit had

little ethical significance for the Urgemeinde. It was false to view the
Spirit simply as the source of naked power, for the Spirit shaped the
entire life of the supreme Pneumatiker, Jesus.4
Biichsel's analysis, as indicated, was based largely on the portrait of
Jesus which emerged from the synoptic Gospels. Jesus modeled what it
meant to be a Pneumatiker, to experience the power of the Spirit. This
was not without significance for the early church. Biichsel insisted that
'the early Christians... were all, in some measure, Pneumatiker'.5
1. Der Geist Gottes, p. 165. ET is my own.

4. Der Geist Gottes, pp. 182, 186-87, and especially p. 223.
1. Introduction 29
Although Jesus' disciples had not received the Spirit during his earthly
ministry,1 Jesus promised that they would receive the pneumatic gift.2
The subsequent reception of the Spirit by the early church shaped its
existence as a community of Pneumatiker.
The early church's experience of the Spirit not only shaped its exis-
tence, but also exerted a tremendous influence on the documents of the
New Testament which it produced. The Spirit provided the church with
a theme that influenced the whole of the New Testament and gave it
unity.3 The experience of the Spirit bound the early church together.
This is not to deny that Paul made a distinctive contribution. Yet,
according to Buchsel, this contribution was not a radically new under-
standing of the Spirit. Paul was unique in two ways. First, in his epistles
we have access, for the first time, to the self-reflection of a Pneumatiker*
That is, Paul, as no other New Testament writer, expressed what it
meant to be a Pneumatiker from the perspective of personal experience.
Secondly, Paul, by rejecting the necessity of obedience to the law,
emphasized the significance of the Spirit in a new way. Paul placed the
Spirit, as never before, at the center of the Christian life.5 Yet this was
simply a continuation, an extension of what was already present in the
Urgemeinde before him; it does not represent a decisively new under-
standing of the Spirit. Indeed, possession of the Spirit meant essentially
the same thing for the Urgemeinde as for Paul: 'The love of God has
been poured out into our hearts'.6
Methodologically, Buchsel was significant for his emphasis on the
Jewish origin of the early church's pneumatology;7 this only a few years
after Bousset and Leisegang. But Buchsel's real contribution lay
elsewhere. By maintaining that the Spirit was, above all, the source of
sonship with God, the power which enabled the Pneumatiker to address
God as Father, Buchsel was able to link the pneumatology of the
Urgemeinde with that of Paul. Written in the wake of Pfleiderer and
Gunkel, it is this focus on the continuity of the early church's under-
1. Der Geist Gottes, p. 185.

2. BUchsel distinguishes between the gift of the Spirit as a special power to fulfil
specific functions (for the apostles only) and the gift of the Spirit in the broader sense
described above, granted to all (Der Geist Gottes, pp. 234-35).
3. Der Geist Gottes, pp. 228-29.
7. Der Geist Gottes, pp. 200-201,239-40,252.
standing of the Spirit that makes Biichsel's voluminous work so

significant. Although I shall criticize Biichsel's interpretation of Luke,
there can be no doubt that his influence has been lasting.
2.2.2. James D.G. Dunn. The prolific pen of J. Dunn has, without
question, exerted the greatest influence on recent discussion concerning
the pneumatology of the early church. Dunn's initial major work,
Baptism in the Holy Spirit, 1 was a two-pronged critique of Pentecostal
and sacramental interpretations of the gift of the Spirit. Dunn asserted
that, in the perspective of the early church, the gift of the Spirit was
neither a donum superadditum received subsequent to conversion nor
inextricably bound to water baptism; rather it was the 'chief element in
conversion initiation'.2 The enormous influence Baptism in the Holy
Spirit had on subsequent discussion was reflected in the decision by
Westminster Press in 1977 to reprint it as a 'classic'. Dunn's sequel,
Jesus and the Spirit, has received equal acclaim.3 The title is somewhat
misleading, for in this book Dunn analyses the religious experience of
both Jesus and the early church. These works, as well as other shorter
essays by Dunn,4 follow in the tradition of Buchsel by emphasizing the
underlying continuity which existed in the early church's experience and
understanding of the Spirit.
Although Dunn's concerns are broader than the respective pneuma-
tologies of Luke and Paul, he devotes considerable space, particularly in
Baptism in the Holy Spirit, to Luke's understanding of the Spirit. Dunn
argues that the gift of the Spirit for Luke, as for the early church as a
whole, is that which makes a Christian truly Christian. The gift of the
Spirit is the climax of conversion-initiation. The Spirit initiates believers
into the new age and mediates to them the life of the new covenant.5
1. J.D.G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testa-
ment Teaching on the Gift of the Spirit in Relation to Pentecostalism Today (1970).
2. Holy Spirit, p. 4.
3. Jesus and the Spirit: A Study of the Religious and Charismatic Experience of
Jesus and the First Christians as Reflected in the New Testament (1975).
4. See Dunn, 'Spirit-Baptism and Pentecostalism', SJT23 (1970), pp. 397-407;
'Spirit and Kingdom', ExpTim 82 (1970), pp. 36-40; 'The Birth of a Metaphor:
Baptized in the Spirit', ExpTim 89 (1977), pp. 134-38, 173-75; Unity and Diversity in
the New Testament: An Inquiry into the Character of Earliest Christianity (1977),
pp. 174-202.
5. Holy Spirit, pp. 23-32, 47-48. Cf. Jesus and the Spirit, p. 6; Unity and
Diversity, p. 183.
1. Introduction 31
Dunn's case rests on three pivotal arguments. First, Dunn claims that
Jesus' experience at the Jordan was not primarily an anointing for
power; rather it marked his initiation into the new age.' Dunn/following
in the steps of H. von Baer and H. Conzelmann, views Luke as por-
traying three distinct epochs in salvation history.2 The decisive transition
points are Jesus' Jordan experience and Pentecost. Each is said to be an
initiation into the new age: Jordan for Jesus, Pentecost for the disciples.3
Each is linked to the bestowal of the Spirit. For, as Dunn argues, the
Spirit is the catalyst of the kingdom, the dynamic of the new age:
'Where the Spirit is there is the kingdom'.4
Dunn, like Biichsel, views Jesus' Jordan experience as the decisive
point in his life. And with Biichsel, Dunn also sees Jesus' reception of
the Spirit as more than simply an anointing with power. It is Jesus' entry
into the new age and covenant. Dunn can even say that through his
reception of the Spirit at the Jordan, Jesus entered into a 'newer and
fuller phase of his messiahship and sons hip'.5 Yet Dunn is reluctant to
say with Biichsel that Jesus' sense of sonship flowed from his reception
of the Spirit. Spirit and sonship are two prominent aspects of Jesus'
religious experience and both result from his Jordan experience, but one
cannot be said to have priority over the other; rather they are 'two sides
of the one coin'.6 In this regard Dunn is more sensitive to the difficulties
Biichsel's view raises for Luke's Gospel. Indeed, he denies that Luke's
account of Jesus' experience at the Jordan contradicts what Luke has
already written in Luke 1 and 2.7 Dunn resolves the apparent contra-
diction by focusing on Luke's scheme of salvation history. The experi-
ence of Jesus at the Jordan was 'not so much of Jesus becoming what
he was not before, but of Jesus entering where he was not before—a
new epoch in God's plan of redemption'.8
A second pivotal argument for Dunn is his claim that the Spirit is the

2. H. von Baer, Der heilige Geist in den Lukasschriften (1926); H. Conzelmann,
Tlie Theology ofSt Luke (1961; German edn, 1953). However, it should be noted that
these authors place the divisions between the epochs at different stages in Luke's
narrative.
3. Holy Spirit, pp. 23-32,40-41.
4. Jesus and the Spirit, p. 49. See also, 'Spirit and Kingdom', pp. 36-40.
6. Jesus and the Spirit, p. 66; see pp. 62-67.
essence and embodiment of the new covenant. This argument is particu-

larly important for Dunn's interpretation of the gift of the Spirit at
Pentecost. He asserts that Luke employs the term 'promise'' in the same
sense as Paul to refer to the covenant promise of God to his people:
Implicit here, therefore, is the thought of the Spirit as the new covenant
fulfillment of the ancient covenant promise. The gift of the Spirit is now
the means whereby men enter into the blessing of Abraham... It is
very probable therefore that Luke also saw the Spirit as the essence and
embodiment of the new covenant, as that which most distinguished it from
the old.2
That Luke understood the Spirit to be the essence of the new

covenant is confirmed by the fact that he presents the outpouring of the
Spirit as taking place on the Feast of Pentecost. This is significant, insists
Dunn, because 'Pentecost was more and more coming to be regarded as
the feast which commemorated the lawgiving at Sinai'.3 Pentecost was,
for Luke, the giving of the new Torah. Thus Dunn emphasizes Luke's
continuity with Ezek. 36.26, Jer. 31.33 and ultimately Paul.4 Initiation
into the new age involves incorporation into the new covenant: both are
mediated through the Spirit.
The life of the new community, as well as that of the individual
believer, is shaped by the Spirit. According to Dunn, the Spirit forms the
corporate believers into the body of Christ, the church. Apostolic
preaching and Koivowa are a direct result of the activity of the Spirit.
'Luke's history at this point demonstrates Paul's doctrine.'5
A third pivot to Dunn's argument is his claim that, for Luke, 'the gift
of or 'to be baptized in' the Spirit always refers to an initiatory
experience, the means by which one enters into the new age. For this
reason Dunn argues that the Samaritans, Paul and the Ephesians were
not considered Christians by Luke before they received the gift of the
Spirit.6
The picture of Luke's pneumatology which emerges is, indeed, very
similar to that of Paul. Certainly there are differences. Dunn criticizes
1. (LK.24.29;Acts 1.4)and (Acts

2.33, 38-39).
2. Holy Spirit, pp. 47-48.
3. Holy Spirit, p. 48. See also p. 49.
5. Holy Spirit, p. 51; cf. pp. 50-51.
6. Holy Spirit, pp. 55-56 (Samaritans), 73-74 (Paul), 83-84 (Ephesians).
1. Introduction 33
Luke for being 'crude' because 'he shares the enthusiasts' desire for
tangibility'.1 Luke's account also tends to be 'lop-sided' because it does
not deal sufficiently with the broader aspects of the religious experience
of the community: 'Nowhere is this lop-sidedness more evident than in
his complete disregard for the experience of sonship'.2 In contrast stands
Paul, for whom the distinctive mark of the Spirit is his 'Christness'.3
This was Paul's distinctive contribution, one born out of his personal
experience. 4 Yet, in the final analysis, Dunn's work suggests an
enormous amount of continuity between Paul and Luke on the Spirit:
for both the Spirit initiates the believer into the new age and mediates to
him new covenant existence. Thus Dunn marks the unity rather than the
diversity of their thought.
Dunn's influence has not been without warrant. He has put forth a
carefully argued thesis which moves significantly beyond the earlier
work of Buchsel in its sophistication. Dunn integrated a wide knowledge
of modem scholarship with an appreciation for some of the difficulties of
Buchsel's perspective. By setting Luke's pneumatology against the
backdrop of his scheme of salvation history, Dunn shifted the focus from
Biichsel's emphasis on 'sonship' to 'initiation into the new age'. Although
I shall criticize the major tenets of Dunn's argument,5 one must
acknowledge the significance of Dunn's achievement. He succeeded in
raising the argument for continuity to a place of prominence in the
modem discussion.
2.3. Mediating Positions

2.3.1. Heinrich von Baer. H. von Baer's Der heilige Geist in den
Lukasschriften (1926) can be seen as a two-sided polemic against
H. Leisegang, who argued that the pneumatology of the early church
reflected widespread Hellenistic influence,6 and against the conclusions
1. Jesus and the Spirit, p. 190.

2. Jesus and the Spirit, p. 191. See also Unity and Diversity, p. 181.
3. Jesus and the Spirit, pp. 301-42. See also Unity and Diversity, pp. 194-95.
4. Jesus and the Spirit, p. 201. See also Unity and Diversity, p. 190.
5. Note Dunn's recent reponse, 'Baptism in the Spirit: A Response to Pentecostal
Scholarship on Luke-Acts', JPT 3 (1993), pp. 3-27. See also my reply, 'Luke and the
Spirit: A Reply to James Dunn', JPT 4 (1994), pp. 115-38.
6. H. Leisegang, Der heilige Geist: Das Wesen und Werden der mystisch-
intuitiven Erkenntnis in der Philosophic und Religion der Griechen (1919); and
Pneuma Hagion: Der Ursprung des Geistbegriffs der synoptischen Evangelien aus
der griechischen Mystik (1922). For von Baer's critique of Leisegang, see Der
of Gunkel described earlier. Yet von Baer's criticism led to a positive

contribution of his own. Noting Luke's interest in the work of the Spirit
and salvation history, von Baer asserted that the two themes are inter-
related: the Spirit is the driving force behind Luke's scheme of salvation
history. This focus on salvation history provided von Baer with a distinc-
tively Jewish background against which to set Luke's pneumatology.
Anticipating the views of Hans Conzelmann, von Baer argued that
Luke divides salvation history into three distinct epochs.1 In the first
epoch various figures, particularly John the Baptist, are endowed with
the Spirit of prophecy in order to announce the coming of the Messiah.2
The second epoch is inaugurated at Jesus' birth, when 'the Spirit of God
as the essence of the Son of God appears in this world'.3 The third
epoch begins with Pentecost, the point at which the Spirit begins to
work in the church.4
Although von Baer sought to distinguish between the nature of the
Spirit's activity in these epochs,5 nowhere did he work out the distinc-
tive features in detail. Rather than highlighting the distinctive aspects
of the Spirit's work, von Baer tended to focus on the continuity
which existed, particularly in the relationship between the Spirit and
proclamation:
A characteristic of Luke's writings, especially the book of Acts, is that the
activity of the Spirit is always directly or indirectly related to the proclama-
tion of the gospel.6
When von Baer writes that 'the Spirit of Pentecost is the Spirit of
mission',7 he acknowledges that he is describing the work of the Spirit
throughout Luke-Acts. This ambiguity concerning the nature of the
Spirit's distinctive activity in the various epochs runs throughout von
Baer's work. Here, then, is a fundamental tension which von Baer never
resolves.
heilige Geist, pp. 13,110, 138,161; esp. pp. 112-13,131.

1. H. Conzelmann, Tlie Theology ofSt Luke (1961). Conzelmann acknowledges
his dependence on von Baer, if somewhat inadequately (see F. Bovon, 'Aktuelle
Linien lukanischer Forschung', in Lukas in neuerSicht [1985], p. 10).
2. H. von Baer, Der heilige Geist, pp. 45-47.
3. Der heilige Geist, p. 49. ET is my own.
4. Der heilige Geist, pp. 92-93.
5. Der heilige Geist, pp. 4,45,57-58, 111.
1. Introduction 35
This tension is illustrated in von Baer's treatment of Jesus' experience

at the Jordan. According to von Baer, Luke edits his sources in order to
highlight the parallels between Jesus' experience of the Spirit at his
baptism and that of the disciples at Pentecost. In each case the Spirit is
primarily the power to preach the gospel.1 Yet von Baer insists that the
two events must be distinguished, for they lie 'in different epochs of
salvation history and therefore must be judged by different standards'.2
Exactly how these events are to be distinguished is never clearly outlined.
The tension inherent in von Baer's work is nowhere more apparent
than when he criticizes Gunkel's position.3 In Acts 2, von Baer declares,
we meet 'the Spirit of Pentecost's power for moral renewal'.4 Support
for this statement is elicited from texts where the Spirit is cited as the
source of joy (Acts 4.33), fear (Acts 2.43; 5.11) and unity (4.32).5 Yet, as
I have noted, von Baer also puts the accent elsewhere: 'the Spirit of
Pentecost is the Spirit of mission'.
In short, von Baer's central thrust in Der heilige Geist was not to
define the distinctive nature of the Spirit's activity in the various epochs
of salvation history, but rather to show that the Spirit is the driving force
behind Luke's scheme of salvation history. This, however, produces a
certain tension in von Baer's work, one that is never resolved. On the
one hand von Baer insists that the Spirit's activity is distinctive in each
of the various epochs, but on the other hand he emphasizes the funda-
mental continuity which binds Luke's pneumatology and scheme of
salvation history together. Similarly, von Baer asserts that the Spirit is
the source of the moral-religious life of the believer, yet he acknowledges
that it is fundamentally the power to proclaim the gospel.6 One is left
with a sense of ambiguity.
In spite of the ambiguity present in von Baer's work, it is noteworthy
for several reasons. First, von Baer argued persuasively against Leisegang
for the Jewish origin of Luke's pneumatology. Secondly, his emphasis
on the Spirit as the driving force in Luke's scheme of salvation history
1. Der heilige Geist, pp. 57-62,98-99.

2. Der heilige Geist, pp. 57-58. ET is my own.
3. Der heilige Geist, pp. 16-19,100-102,186-92.
5. Der heilige Geist, pp. 188-90.
6. This same ambiguity characterizes James Shelton's recent work, Mighty in
Word and Deed (1991). See R.P. Menzies, 'James Shelton's Mighty in Word and
Deed: A Review Article', JPT2 (1993), pp. 105-15.
anticipated the work of Conzelmann and Dunn. Thirdly, von Baer's

criticisms of Gunkel, coupled with his emphasis on the Spirit as the
'Spirit of mission' (Missionsgeisi), gave new direction to the discussion
concerning the nature of Luke's pneumatology and its relationship to
Paul's. Although von Baer himself did not resolve the tension inherent
in his work, he did attempt to forge a middle path between Gunkel on
the one hand and Biichsel on the other.
2.3.2. Gonzalo Haya-Prats. Written at approximately the same time as

Dunn's Baptism in the Holy Spirit and independent of it, G. Haya-
Prats's L'Espritforce de I'tglise offered conclusions concerning Luke's
pneumatology that differed dramatically from those of Dunn.1 Whereas
Dunn portrayed the gift of the Spirit as the climax of conversion-
initiation, the source of new covenant existence, Haya-Prats argued that
the Spirit was directly related to neither conversion nor salvation. Yet
Haya-Prats was not content to restrict Luke's pneumatology as sharply
as Gunkel or Schweizer had before him. The Spirit provided more than
prophetic power. In this way Haya-Prats took up the tension in von
Baer's work and sought to resolve it.
Haya-Prats argues that there are three discernible levels in the history
of the composition of Acts. First, there existed a record of Pentecost.
Secondly, Luke, the principal author of Luke-Acts, added to this record
the accounts of Stephen, Ananias and Sapphira, and Philip, in order to
build up gradually to two pericopes of central importance: the record of
Cornelius and the Jerusalem Council. These two accounts, shaped by
Luke's pen, show the Spirit's decisive intervention in the evangelization
of the Gentiles. Thirdly, the remaining sections of Acts were completed
and amplified by a second redactor who attempted to imitate the style of
Luke. Thus, Haya-Prats asserts that Acts consists of two distinct parts:
one written by Luke, the principal author of Luke-Acts, the other
produced by a later redactor.2
The various layers of tradition and the respective portions of Acts
which they represent are distinguished by Haya-Prats according to the
manner in which the Spirit's activity is described. Haya-Prats notes that
1. G. Haya-Prats, L 'Esprit force de I 'eglise: Sa nature et son activitt d 'apres les

Actes desApotres (1975). This work, originally wntten in Spanish and later published
in French, shows no awareness of Dunn's work. Therefore it was probably written
around 1970.
2. Force, pp. 73-82, 198.
1. Introduction 37
in a number of passages the Spirit is described as working in co-operation

with a human agent. The human agent is the subject of an action of
which the Spirit is a complementary cause. Haya-Prats terms this mode
of activity influx complementaire.1 However, in other passages the
activity of the Spirit is emphasized so strongly that the role of the human
agent all but disappears. The Spirit takes complete control, replacing the
decisions and actions of the human agent. In these passages the Spirit is
often the sole subject of an action. This mode of activity is termed
irruptions absorbantes.2 Haya-Prats argues that Luke's redaction in the
first part of Acts is dominated by influx complementaire activity. The
second part of Acts, however, is characterized by irruptions absorbantes,
and therefore attributed to a later redactor.3 For this reason Luke's
distinctive pneumatology emerges most clearly from the initial section of
Acts and the Gospel of Luke. Above all, three passages stand out as
central to Luke's theological concern: Jesus' baptism (Luke 3), the
Jerusalem Pentecost (Acts 2) and the Gentile Pentecost (Acts 10).4
On the basis of his analysis of the initial portion of Acts, Haya-Prats
asserts that Luke does not portray the gift of the Spirit as the climax of
conversion-initiation. Three major arguments support Haya-Prats's thesis.
First, Haya-Prats argues that Luke does not directly relate the gift of the
Spirit to water baptism. Noting that the gift of the Spirit is bestowed
apart from (before or after) water baptism, Haya-Prats characterizes the
relationship as 'internally independent'.5 Secondly, Haya-Prats insists that
in Luke's scheme initial faith does not result from the gift of the Spirit,
rather this faith is a prerequisite for reception of the Spirit.6 Thirdly,
according to Haya-Prats, the Spirit is the source of neither forgiveness
nor progressive purification. Rather, 'Luke attributes the total work of
salvation to Jesus'.7
Positively, Haya-Prats argues that for Luke the Spirit is the source of
special power which heightens (reactivation extraordinaire) certain
aspects of the Christian life already present in the believer.8 Generally
1. Force, pp. 73-78.

2. Force, pp. 73-78.
3. Force, pp. 73-82.
4. Force, pp. 192-93,203.
5. Force, p. 137. ET is my own.
6. Force, pp. 125-29, 130.
7. Force, p. 125. ET is my own. For this reason Haya-Prats, like Schweizer, does
not attribute miracles of healing to the work of the Spirit (pp. 37,147, 173).
8. Force, pp. 138-63. Haya-Prats acknowledges that the Spirit does, at times,
the Spirit gives prophetic direction to the people of God and in this way
directs the unfolding plan of God's salvation in history.1 Yet Haya-Prats
distinguishes between two aspects of the Spirit's work: the historique/
kerygmatic and the eschatologique/fruitif?- The historique/ kerygmatic
dimension of the Spirit provides special power to proclaim the gospel.
Haya-Prats limits this dimension to Jesus and the apostles.3 The
eschatologique/fruitif dimension of the Spirit, experienced by all
believers, serves as a sign or guarantee of salvation. It is an anticipation
of the fullness of salvation. Haya-Prats supports these distinctions from
his analysis of Lukan texts, particularly the three central passages men-
tioned previously: Luke 3, Acts 2 and Acts 10.
At his baptism, Jesus experienced the historique/ktrygmatic dimen-
sion of the Spirit: he was anointed with power for his messianic mission.
Yet this was not the 'promise of the Spirit'. Only at his exaltation did
Jesus receive 'the promise of the Spirit'. This experience of the Spirit at
his exaltation was quite different from what Jesus had previously experi-
enced at the Jordan; for, as the Messianic King, he received 'the eschato-
logical gift of the Spirit' and bestowed it on the people of God: Jews
(Acts 2) and Gentiles (Acts 10).4
For this reason Haya-Prats insists that the eschatologique/fruitif
dimension of the Spirit is most prominent at Pentecost.5 The Spirit is
received by the disciples as an anticipation of the fullness of salvation.
Manifestations of this eschatological anticipation are inspired praise
(glossolalia and prophecy) and joy. These manifestations testify that the
recipients of the Spirit have been incorporated into the eschatological
people of God. They signal the beginning of a new epoch, an end-time
have ethical significance for Luke. Yet he denies that the Spirit is the author of
sanctification, for the Spirit merely heightens certain Christian characteristics already
present in the believer and this is a special occurrence, not representative of ordinary
Christian development (p. 147).
1. Force, pp. 165-93. According to Haya-Prats, Luke's understanding of the
Spirit is largely shaped by the OT.
2. Force, pp. 165-93, 206-207.
3. Force, pp. 69-70,169-70,174-75,179,182-83,187, 193,206-208. This dimen-
sion of the Spirit is, in a sense, also experienced by other members of the hierarchy,
such as the seven; yet according to Haya-Prats, they are to be distinguished from the
apostles in that they are chosen by the apostles, who remain the leaders of the
expansion of the church (e.g. Peter in Acts 10). (See pp. 182-83,207-208.)
4. Force, pp. 69-70, 170-75.
5. Force,pp. 173-176, 185-89.
1. Introduction 39
era in which salvation is offered to all. Thehistorique/kerygmatic

dimension of the Spirit is not wholly absent at Pentecost, but it is limited
to the apostles.1
According to Haya-Prats, Luke highlights the parallels between Acts 2
and Acts 10 in order to emphasize their continuity. As in Acts 2, the
eschatologique/fruitif dimension of the Spirit is most prominent in Acts
10: The Spirit attests that the Gentiles have been sanctified by faith in
Jesus without having to observe the law of Moses and, in this way,
facilitates their entrance en masse into the Church'.2
Following von Baer, Haya-Prats views the Spirit in Luke-Acts as the
driving force behind salvation history. However, in contrast to von Baer
and Dunn, Haya-Prats sharply distinguishes between the work of Jesus
and the Spirit in Luke's scheme: salvation is the work of Jesus; the Spirit
guides the historical development of salvation history. In this way Luke
separated the work of the Spirit from conversion, sanctification and
salvation.3 Thus, according to Haya-Prats, the Spirit neither initiates nor
sustains the Christian life in Luke's scheme. In short, the Spirit is not the
source of ordinary Christian existence.
It would appear that from Haya-Prats's perspective the pneumatologies
of Luke and Paul are radically different. Yet we have seen that Haya-
Prats distinguished between two aspects of the Spirit's work. Although
Luke at times features the historique/kerygmatic dimension of the
Spirit's work, the eschatologique/fruitif dimension represents the funda-
mental aspect of Luke's pneumatology.4 Through his focus on the
eschatologique/fruitif dimension of the Spirit, Haya-Prats found signifi-
cant common ground between the pneumatologies of Luke and Paul,
while at the same time maintaining that the Spirit for Luke was not the
source of ordinary Christian existence. Although I shall question the
validity of Haya-Prats's distinction between the eschatologique/fruitif
and historique/kerygmatic dimensions of the Spirit's activity, and particu-
larly his insistence that the latter is limited to the apostles, Haya-Prats
represents a significant alternative to the position espoused by Dunn.
2.3.3. M.M.B. Turner. M. Turner's contribution to the current

discussion comes in the form of a Cambridge PhD dissertation and
1. Force, p. 169. See also p. 138.

2. Force, p. 192. On Acts 10 see pp. 189-93.
3. Force, pp. 201-202.
4. Force, p. 200.
several published essays.1 Like Haya-Prats and von Baer, Turner

approached the issue almost exclusively from the Lukan end. Turner's
work resembled that of Haya-Prats in many ways. Following Haya-
Prats, Turner criticized Dunn's thesis at a number of points, particularly
Dunn's insistence that the gift of the Spirit initiated the believer into the
new age.2 Both argued that Luke did not simply equate the gift of the
Spirit with salvation.3 And Turner, like Haya-Prats, insisted that the gift
of the Spirit for Luke offered more than simply power to proclaim the
gospel.4 Here, however, is where the paths of Turner and Haya-Prats
diverge. Haya-Prats had argued that the gift of the Spirit had two
aspects, neither of which related directly to ordinary Christian existence.
Turner, on the other hand, insisted that for Luke the Pentecostal gift was
the means of communication between the Lord and his disciples.
Therefore the gift of the Spirit was, in Luke's perspective, essential for
Christian existence (after Pentecost).5 Turner and Haya-Prats sought to
resolve the tension in von Baer's work and build a bridge between the
schools of Gunkel and Buchsel. Whereas Haya-Prats's solution had more
1. M.M.B. Turner, 'Luke and the Spirit: Studies in the Significance of Receiving
the Spirit in Luke-Acts' (1980). Other works of Turner related to the subject include:
'The Significance of Spirit Endowment for Paul', VE 9 (1975), pp. 56-69; 'Spirit
Endowment in Luke-Acts: Some Linguistic Considerations', VE 12 (1981), pp. 45-
63; 'Jesus and the Spirit in Lucan Perspective', TynBul 32 (1981), pp. 3-42; "The
Spirit of Christ and Christology', in Christ the Lord (1982), pp. 168-90; 'Spiritual
Gifts then and now', VE 15 (1985), pp. 7-64; The Spirit of Prophecy and the Power
of Authoritative Preaching in Luke-Acts: A Question of Origins', NTS 38 (1992),
pp. 66-88.
2. 'Luke and the Spirit', pp. 148-55.
4. 'Luke and the Spirit', pp. 159,183-84.
5. See 'Spirit Endowment in Luke-Acts', p. 59; 'Jesus and the Spirit', p. 39;
'Spiritual Gifts', pp. 40-41; and 'Christology', pp. 180-81. Turner's thought appears
to have undergone a process of development at this point. In 'Luke and the Spirit',
Turner suggests that one need not personally receive the gift of the Spirit in order to
live as a Christian in relationship to God: Christian existence can be maintained
through responding to the charismata manifest through others (see p. 178 and esp.
p. 184). He does however assert that the gift of the Spirit is received by each indi-
vidual Christian after Pentecost (p. 159). In the subsequent essays cited above Turner
seems to view reception of the gift as an essential element of individual Christian
experience. Thus he maintains that it is the sine qua non of Christian existence (e.g.
'Spiritual Gifts', p. 41).
1. Introduction 41
affinities with Gunkel's school, Turner identified more closely with

Biichsel and his followers.
Through detailed analysis of relevant Lukan texts, Turner sought to
answer the question: 'What activity (or nexus of activities) of the divine
Spirit is being thought to be communicated to the disciple (or initiated in
him) when he "receives the Spirit"?'1 Turner's answer to this question
is shaped largely by his assertion that Luke thought of the Spirit in
terms of the Jewish Spirit of prophecy:
In the Spirit of prophecy the early church had a concept which could
readily be adapted to speak of its new sense of immediate awareness of
God, and of communication with him, and, at the same time to refer to the
charismatic character of much of its corporate worship.2
According to Turner, the essential function of the Spirit in Judaism, as

the Spirit of prophecy, was to reveal God's message to his prophet.
Criticizing Schweizer's position, Turner maintains that the Spirit as the
power to preach the gospel 'bears little relationship to any "typical
Jewish idea" of the Spirit of prophecy'.3 The Old Testament and the
literature of late Judaism4 indicate, according to Turner, that:
The proper sphere of activity of the Spirit of prophecy is thus not the
imparting of charismatic character or authority in the delivery of a mes-
sage, but usually in the prior revelation to the prophet of the content of the
message to be delivered as an oracle, or preached about. Prophecy and
preaching may overlap; but the activity of the Spirit of prophecy, and the
Spirit's empowering of the preacher in his preaching, are complementary,
not congruent roles.5
Turner interprets Luke as modifying and broadening this Jewish under-

standing. For Luke, the function of the Spirit of prophecy is varied: the
Spirit grants wisdom, reveals the will of God, edifies the community
through xapicuccia, and inspires preaching and praise.6 On the basis of
1. 'Luke and the Spirit', p. 35.

4. Turner maintained that 'the Spirit of prophecy as understood by apocalyptic
Judaism, Qumran, rabbinic Judaism, and even Philo, remains roughly within the
guidelines of the OT concept' ('Luke and the Spirit', p. 66).
6. 'Spirit Endowment in Luke-Acts', p. 58. Turner discusses the evolution of
thought concerning the Spirit of prophecy in Judaism and modifications by the early
Christians in 'Luke and the Spirit', pp. 66-67,130-34,178-80.
his criticism of Schweizer, Turner also affirms that the Spirit is the
source of miracles of healings and exorcisms.1 The extent to which
Luke, in Turner's perspective, has broadened the Jewish concept is seen
most clearly in his understanding of the gift of the Spirit at Pentecost:
Quite clearly, after the ascension, this gift promised by Peter is a sine qua
non of Christian existence. The man who knows the presence of the Lord;
who experiences Jesus speaking to him in his heart...any such man owes
all this to the Spirit experienced as what Luke means by the Spirit of
prophecy promised by Joel.2
In short, according to Turner the Spirit of prophecy is, for Luke, fun-
damentally 'the organ of communication* between God and humanity.3
Yet Turner, like Haya-Prats, distinguishes between the way in which
the Spirit functions in Jesus' ministry and that of the disciples, between
Jesus' experience of the Spirit at the Jordan and that of the disciples at
Pentecost.
Turner asserts that Jesus' experience of the Spirit at the Jordan was
essentially a prophetic anointing, an endowment of power to carry out
his messianic duties.4 Jesus' Jordan experience does not provide him
with power for moral renewal or some new existential awareness of
sonship. This resulted from Jesus' miraculous birth. At the Jordan, Jesus
is anointed with power to fulfill his role as the eschatological herald, the
end-time Moses, who announces and brings liberation to Israel.3
Therefore, Turner argues that the primary function of the Spirit, as the
Spirit of prophecy, is not to reveal divine messages to Jesus; rather, the
Spirit empowers his word so that it can be revealed to others.6 In short,
Jesus receives the Spirit for others.
However, the experience of the disciples at Pentecost is not to be
equated with that of Jesus at the Jordan. Speaking of the disciples,
Turner writes, 'It would be hollow to assert that they receive the "same"
Spirit [as Jesus]'.7 Although, according to Turner, the disciples before
1. 'Luke and the Spirit', pp. 66-67,139-46.

2. 'Spiritual Gifts', p. 41.
3. 'Spiritual Gifts', p. 40. See also 'Luke and the Spirit', p. 185, where Turner
speaks of the Spirit as the 'organ of revelation' to the disciples.
4. 'Luke and the Spirit', pp. 53,56-57,73,76,81,93, 158,180-81.
5. 'Luke and the Spirit', p. 85: Turner, on the basis of Lk. 4.1, 14 argues that
Luke portrays Jesus as the eschatological Moses. See also 'Christology', pp. 176-79.
7. 'Luke and the Spirit', p. 185. See also 'Jesus and the Spirit', pp. 28-33.
1. Introduction 43
Pentecost had already begun to experience the Spirit during the ministry
of Jesus,1 with the exalted Jesus' reception and subsequent bestowal of
the Spirit on the disciples a new nexus of the Spirit's activity is unleashed:
The gift of the Spirit is the means by which the now ascended Jesus can
continue to bring the blessings of messianic or salvation, to his
church, and through it to the world. Without such a gift there could be no
Christianity after the ascension except as a lingering memory of what had
happened in Jesus' day. The Spirit of prophecy, as Luke understands it, is
the vitality of the community both in its witness to Jesus and in its own
religious life.2
In view of this distinction, Turner insists that the gift of the Spirit at
Pentecost is not primarily an empowering for mission; this is 'merely
one possible sphere...Luke places at least equal emphasis on the Spirit
as the organ of revelation to the disciples'.3 Whereas Jesus received the
Spirit for others, the disciples received the Spirit, to a significant extent,
for themselves.
Thus, from Pentecost on, the Spirit enlivens the community, providing
the link between the ascended Lord and his church. Yet this does not
mean that Luke portrays the gift of the Spirit as the source of salvation
in toto. Turner offers detailed criticism of Dunn's thesis that, for Luke,
the gift mediates to its recipient the blessings of the new covenant to the
believer. The gift of the Spirit is 'not the matrix of new covenant life,
but an important element within it'.4 On the basis of his analysis of Acts
8.4-24, Turner concludes:
The very fact of the separation of baptism from receiving the Spirit here,
and the characteristics of Luke's description, favour the view that he did
not identify receiving the Spirit as the gift of messianic salvation itself, but
as one particular nexus within it: the Christian version of Judaism's hope
for the Spirit of prophecy.5
Turner, like Schweizer and Haya-Prats before him, emphasized the

importance of the Jewish concept of the Spirit of prophecy for Luke's
pneumatology. Yet through his criticism of Schweizer's analysis of the
Spirit of prophecy in Judaism, and his description of Luke's modification
1. 'Luke and the Spirit', pp. 96-116; especially pp. 108-109, 115-16.
4. 'Luke and the Spirit', p. 155. See pp. 148-55 for Turner's criticism of Dunn
at this point.
of the concept, Turner raised new questions concerning the significance

of this concept for Luke and offered a stimulating and new analysis of
Luke's pneumatology. For Luke, the Spirit is neither the matrix of new
covenant existence nor a donum superadditum. Rather the Spirit, as the
Spirit of prophecy, is the means of communication between God and
man: essential for Christian existence yet not identical with it.
3. The Thesis
The survey presented above has revealed that apart from the essays by
Schweizer and Hill, which were by design general overviews and thus
lacking in detailed argumentation, all of the major post-Gunkel studies
have affirmed the relative homogeneity of the pneumatology of the
early church. It is generally asserted that the soteriological dimension of
the Spirit's activity which is so prominent in Paul's epistles was, to a
significant extent, already an integral part of the pneumatology of the
primitive church (BUchsel, Dunn). Furthermore, it is argued that this
perspective exerted considerable influence on Luke. Thus Luke is said
to have viewed the gift of the Spirit as the source of cleansing and moral
transformation (Dunn, von Baer),1 the essential bond which links the
individual Christian to God (Turner), and a foretaste of the salvation to
come (Haya-Prats).
In the following study I shall challenge these conclusions. I shall seek
to establish that Luke never attributes soteriological functions to the
Spirit and that his narrative presupposes a pneumatology which excludes
this dimension (e.g. Luke 11.13; Acts 8.4-17; 19:1-7). More specifically, I
shall argue that Luke consistently portrays the Spirit as the source of
prophetic inspiration, which (by granting special insight and inspiring
speech) empowers God's people for effective service. Two interrelated
arguments will be offered in support of this thesis.
In Part One I shall argue that soteriological functions were generally
not attributed to the Spirit in intertestamental Judaism. The Spirit was
regarded as the source of prophetic inspiration, a donum superadditum
granted to various individuals so they might fulfill a divinely appointed
1. See also J. Kremer, Pfingstbericht und Pfingstgeschehen: Eine exegetische

Untersuchung zurApg 2,1-13(1913), pp. 177-79,197,219-220,273;G.W.H. Lampe,
God as Spirit: The Bampton Lectures, 1976 (1977), pp. 64-72; J.H.E. Hull, The
Holy Spirit in the Acts of the Apostles (1967), pp. 45-46,53-55, 143-68.
1. Introduction 45
task. The only significant exceptions to this perspective are found in later
sapiential writings (1QH, Wisdom).
In Part Two I shall argue that Luke, influenced by the dominant Jewish
perception, consistently portrays the gift of the Spirit as a prophetic
endowment which enables its recipient to participate effectively in the
mission of God. Although the primitive church, following in the
footsteps of Jesus, broadened the functions traditionally ascribed to the
Spirit in first-century Judaism and thus presented the Spirit as the source
of miracle-working power (as well as prophetic inspiration), Luke
resisted this innovation. For Luke, the Spirit remained the source of
special insight and inspired speech. The important corollary is that
neither Luke nor the primitive church attributes soteriological signifi-
cance to the pneumatic gift in a manner analogous to Paul. Thus I shall
distinguish Luke's 'prophetic' pneumatology from the 'charismatic*
perspective of the primitive church on the one hand, and Paul's 'soterio-
logical' understanding of the Spirit on the other.
In Part Three I shall draw out the implications of my findings for
questions generated by the emergence of the Pentecostal movement.
Specifically, I shall discuss the significance of Luke's pneumatology for
classical Pentecostal perspectives on Spirit-baptism: the doctrine that
Spirit-baptism is an experience 'subsequent to and distinct from*
conversion; and that glossolalia is the 'initial physical evidence' of this
experience.
Finally, by way of conclusion, I shall summarize my findings.
INTRODUCTION
Articles and books extolling the virtues of Jewish studies for the
interpretation of the New Testament are legion. The voluminous writings
of Jacob Neusner, along with the productive pens of Geza Vermes and
E.P. Sanders, have not only brought renewed interest and controversy
to Jewish studies, they have also heightened the awareness of the field's
significance for the study of the New Testament. Today everyone would
affirm that 'Jesus was a Jew'.1 The important corollary for this study is
that the first Christians who thought through the significance of their
experience of the Spirit did so in light of their Jewish background.
Indeed, due to the early efforts of H. Gunkel, F. Biichsel and H. von
Baer, it is now recognized that Judaism provided the conceptual frame-
work for the pneumatological reflection of Luke and the primitive church
before him. For this reason my inquiry into the character of Luke's
pneumatology begins with a survey of the various pneumatological
perspectives which were current in intertestamental Judaism.
In order to facilitate the analysis, I have arranged the sources into four
groups: diaspora literature, Palestinian literature, Qumran literature and
rabbinic literature. Although diaspora and Palestinian sources can be
distinguished on the basis of language and geography, the significance
of these distinctions, as will become apparent, should not be over-
emphasized. Martin Hengel has established that from the middle of the
third century BC 'Jewish Palestine was no hermetically sealed island in the
sea of Hellenistic oriental syncretism'.2 Clearly firm lines of demarcation
cannot be drawn simply on the basis of language and geography.
1. G. Vermes, 'Jewish Studies and New Testament Interpretation', JJS 31

(1980), p. 1: 'It is, I am sure, no surprise to you, as it was to many readers of the great
German biblical scholar Julius Wellhausen, at the beginning of this century, to hear
that Jesus was not a Christian, but a Jew'. See also G. Vermes, Jesus the Jew: A
Historian's Reading of the Gospels (1973).
2. M. Hengel, Judaism and Hellenism (1974), I, p. 312. See also Davies,
Paul, pp. 1-16; and D.E. Aune, Prophecy in Early Christianity and the Ancient
Mediterranean World (1993), p. 16.
Chapter 2
THE DIASPORA LITERATURE*
1. The Septuagint
With their tendency to translate of the Hebrew Scriptures with
the LXX translators added new dimensions to the term.
Whereas in Greek thought, with the notable exception of Stoicism,
* The sources examined include those writings produced during the inter-
testamental period in regions outside of Palestine and written originally in Greek:
Additions to Esther; Additions to Daniel (i.e. The Prayer of Azarias, The Hymn of the
Three Young Men, The History of Susanna, and Bel and the Dragon); The Prayer of
Manasseh; The Epistle of Jeremiah; Demetrius; Eupolemus; Artapanus; Cleodemus;
Philo the Epic Poet; Theodotus; Ezekiel the Tragedian; Aristobulus; Sibylline Oracles
3.98-808; Pseudo-Hecataeus; Pseudo-Phocylides; 2 Enoch; 3 Baruch; 3 Maccabees;
4 Maccabees; Letter ofAristeas; Wisdom; the writings of Philo Judaeus; the writings
of Flavius Josephus; the Alexandrian Text (K) of the Greek Old Testament (the LXX);
Treatise ofShem(althoughTreatise ofShemwas probably originally written in either
Hebrew or Aramaic, I list it among the diaspora literature due to its provenance, which,
according to J.H. Charlesworth, was probably Alexandria [Pseudepigrapha^l,
p. 475]); Apocryphon of Ezekiel; Apocalypse of Zephaniah; Testament of Job;
Ladder of Jacob; Prayer of Joseph; Orphica; Fragments of Pseudo-Greek Poets;
Aristeas the Exegete; Pseudo-Eupolemus. Joseph and Aseneth has been excluded
from consideration due to its possible second-century AD (or later) origin and
evidence of Christian interpolations. See T. Holtz, 'Christliche Interpolationen in
"Joseph und Aseneth" \NTS 14 (1967-1968), pp. 482-97.
Subsections which focus on a single author are arranged (with the exception of
Josephus) in chronological order. These works may be dated as follows: (1) LXX
(third century BC). The Letter ofAristeas places the writing of the LXX during the
reign of King Ptolemy II Philadelphus (284-247 BC). Although the legendary nature
of the account is not to be disputed, the date of composition is likely close to the
mark. (2) The writings of Josephus (c. 90 AD). This date is widely recognized and
confirmed by Josephus's own hand. (3) Wisdom of Solomon (first century BC). The
dating of Wisdom remains a matter of dispute. Although Wisdom is generally placed
in the first century BC, possible dates range from the mid-second century BC to the
mid-first century AD. (4) The writings of Philo (c. 25 BC). This date is commonly
accepted and substantiated by autobiographical comments.
was not usually associated with God and confined to such

concepts as 'wind, breath, and air', in the LXX the association with divinity
becomes quite common. Similarly, although the Greeks frequently alluded
to prophetic inspiration, they rarely connected this inspiration with
1
However, in the LXX the of God is routinely
depicted as the source of prophetic inspiration. Indeed, apart from the
inspiration of the Spirit, genuine prophecy is an impossibility.
For the translators of the LXX the characteristic activity of the Spirit
was prophecy (e.g. Num. 11.25-26; 1 Kgdms 10.6-7; Ezek. 2.2-3). The
close association between the Spirit and prophetic activity is particularly
evident in two instances where nvevucc is inserted into the text although
in the MT is conspicuously absent:
1. In Num. 23.7, just before Balaam utters his prophecy, the LXX
inserts the phrase: 2 The
phrase ('and the Spirit of God came upon
him') does occur in the MT at 24.2 with reference to Balaam.
Thus, the LXX translator has picked up this phrase and not only
translated it as it appears in 24.2, but also inserted it into 23.7,
showing his penchant for attributing prophecy to the Spirit.
2. In Zech. 1.6, the word of the Lord came to Zechariah: 'But do
you receive my words and my decrees, all that I command by
my Spirit to my servants the prophets?'
The phrase is absent from the MT and indi-
cates how closely this particular translator associated prophetic
inspiration with the Spirit.
In short, the concept of is given broader definition through its
association with of the MT. Of primary importance for this study is
the way in which various translators of the LXX equate prophetic
inspiration with the activity of the Spirit.
2. Diaspora Judaism: Various Texts

Although the activity of the Spirit is not a prominent theme in much of
the Hellenistic Jewish literature of the intertestamental period, there are
scattered references outside of Josephus, Philo and Wisdom which
deserve attention.
1. M. Isaacs, The Concept of Spirit (1976), p. 15.

2. All texts of the LXX cited are from A. RahJfs, Septuaginta (1979).
2. The Diaspora Literature 51
2.1. 77ie Spirit as the Source of Prophetic Inspiration

When reference is made in this literature1 to the divine it
almost always appears as the source of prophetic activity (inspiring
speech or granting special knowledge). For Aristobulus, prophecy and
Spirit-inspiration are inextricably bound together. Eusebius records his
claim that intelligent people 'marvel at the wisdom of Moses and at the
divine Spirit in accordance with which he has been proclaimed as a
prophet also '.2 The
clause indicates that Moses was proclaimed a prophet because of the
marvelous activity of the Spirit in his life.
In the History of Susanna the story is told of how young Daniel,
equipped with special insight and wisdom, was able to expose the
treachery of two witnesses whose false testimony had condemned
Susanna of adultery. The LXX attributes this special wisdom to an Angel,
who gave a 'spirit of understanding' to young
Daniel (LXX, Sus. 45). However, Theodotion alters the LXX reading and
attributes Daniel's special insight directly to the Holy Spirit. According
to Theodotion, 'God stirred the Holy Spirit'
already present in Daniel (Theodotion, Sus. 45).
There is no mention here of angelic mediation of the knowledge. Both
angelic assistance (Dan. 9.21; 10.5) and the power of the Spirit (Dan.
4.9, 18; 5.11) are associated with the adult Daniel. Apparently the
former tradition was picked up by the author of the LXX reading and the
latter by Theodotion.3
One Greek manuscript of T. Job 43.2 attributes Eliphas's recital of a
hymn to the inspiration of the Spirit.4 Inspired praise is also associated
with the Spirit in 48.3:
1. 'This literature' includes all those works cited as sources for diaspora
Judaism in the introductory section, excluding those works dealt with separately: the
LXX, Josephus, the works of Philo, and Wisdom.
2. Fragment 2 of Aristobulus in Eusebius, Praeparatio Evangelica 8.10.4; ET
from A. Yarbro Collins, 'Aristobulus', in Charlesworth, Pseudepigrapha, II, p. 838;
Greek text cited is from A.-M. Denis, Fragment a Pseudepigraphorum Quae
Supersunt Graeca (1970), p. 218.
3. This hypothesis is put forward by C.A. Moore, Daniel, Esther, and
Jeremiah: The Additions (2nd edn, 1978), p. 108.
4. See R.P. Spinier, 'Testament of Job', in Charlesworth, Pseudepigrapha, I,
p. 861 n. a on ch. 43.
She [Hemera] spoke ecstatically in the angelic dialect, sending up a hymn

to God in accord with the hymnic style of the angels. And as she spoke
ecstatically, she allowed The Spirit* to be inscribed on her garment.1
We have seen that isolated diaspora texts, in a manner consistent with

the translators of the LXX, present the Spirit as the source of prophetic
activity. The only exceptions depict the divine nveuua as the breath of
God which gives physical life to all humans. Thus we read: 'the Spirit is
a loan of God to mortals' (Ps.-Phoc. 106).2 2 Enoch lists
seven components of the human being. The seventh is 'his spirit from
my [God's] spirit and from wind' (30.8).3
The lack of Spirit references in other contexts indicates that experi-
ence of the Spirit was virtually identified with prophetic inspiration.
Although Pr. Man. 7b-15 is similar to Ps. 51.1-14 in both structure and
content,4 the text is silent concerning the Spirit. Ps. 51.1 la, 'do not
banish me', is paralleled in v. 13 of the Prayer, but Ps. 51.1 Ib, 'do not
take your Holy Spirit from me', is remarkably absent.
2.2. Wisdom, the Law, and Reason: the Source of True Religion
Esoteric wisdom can be associated with the inspiration of the Spirit in
the diaspora literature (e.g. Theodotion, Sus. 45). However, at a more
fundamental level wisdom is virtually identified with rational study of the
Law. This is certainly the case in the definition of wisdom we read in
4 Mace. 1.15-19:
Reason, I suggest, is the mind making a deliberate choice of the life of
wisdom. Wisdom (oo<pia), I submit, is knowledge of things divine and
human, and of their causes. And this wisdom, I assume, is the culture we
acquire from the Law
through which we learn the things of God reverently and the things of men
to our worldly advantage. The forms of wisdom consist of prudence,
1. ET from Spittler, 'Testament of Job', p. 866.

2. ET from P.W. van der Horst, Tseudo-Phocylides', in Charlesworth, Pseude-
pigrapha, II, p. 578; Greek text from Denis, Fragmenta Pseudepigraphorum
Graeca, p. 152.
3. ET from F.I. Andersen, '2 (Slavonic Apocalypse of) Enoch', in Charlesworth,
Pseudepigrapha, I, p. 151. Extant manuscripts of 2 Enoch are only available in
Slavonic, therefore the underlying Greek text is unavailable.
4. For the parallels between Prayer of Manasseh and Psalm 51 see Charlesworth,
Pseudepigrapha, D, p. 630.
justice, courage, and temperance. Of all these prudence is the

most authoritative, for it is through it that reason controls the passions
1
In this text the source of wisdom is the instruction of the law

The most significant outworking of wisdom is
for through 'prudence' the passions are controlled by reason.
Similarly the link between the law and the intellect is made in
2.23, 'To the intellect he gave the Law, and if a man lives his life by the
Law he shall reign over a kingdom that is temperate and just and good
and brave*. Here again the virtues of wisdom result as the mind or
intellect follows after the law.2
The entire book of 4 Maccabees extols the triumph of reason over the
passions. Eleazer, the seven sons and their mother, all tortured and killed
by Antiochus for not eating unclean food, are offered as examples of the
triumph of reason over passion, of the victory of true religion centered
on the law. The martyrs are vindicated, for resurrection is the ultimate
reward of such a life (17.18; 18.18; 18.23).
According to the author of 4 Maccabees, the source of true religion is
the intellect informed by the Law rather than the illumination of the
Spirit. Thus, while esoteric wisdom is attributed to the Spirit in the litera-
ture, sapiential achievement at a more fundamental level is associated
with rational study of Torah, independent of Spirit-illumination.
2.3. Sources of Miraculous Power
Although prophetic activity is frequently attributed to the agency of the
Spirit, miraculous events not associated with inspired speech or special
revelation are always attributed to other sources: angels, the name of
God and God himself. According to the Hymn of the Three Young
Men, an angel of the Lord saved the Hebrew men from the heat of the
furnace (LXX: Dan. 3.49). It is also an angel who carries Enoch away
into the highest heaven (2 En. 67.2).
Artapanus attributes miraculous power to the will of God and the
divine name. He records how Moses, who had requested the release of
his people, was locked in prison by the king of Egypt. When night came,
according to Eusebius's account, 'all of the doors of the prison opened
of themselves' (Pr. Ev. 9.27.23). Clement of Alexandria, however, says
1. ET from H. Anderson, '4 Maccabees', in Charlesworth, Pseudepigrapha, II,

p. 545.
2. See also 18.1-2.
the prison was opened at night 'by the

ta 1.154.2).l Moses went to the palace of the king and
woke him. Frightened, the king ordered Moses to declare the name of
the God who had sent him. Eusebius then records these climactic events:
He bent forward and pronounced it [the divine name] into his ear. When
the king heard it, he fell down speechless
(Pr. Ev. 9.27.2S).2
3. Josephus
When citing the Old Testament, Josephus retains the u
with reference to wind and breath. However, he is reluctant to employ
x with reference to the spirit of humanity, and this usage virtually
disappears. When refers to God, Josephus is much more apt to
retain it, although he does prefer o the of
the LXX. Of special importance for this study is the significance Josephus
attaches to as the Spirit of God. Josephus has left us important
clues concerning his own perception of the role of the Spirit of God
through his alterations of the Old Testament text. To these clues I now
turn.
3.1. Additions o/r to the LXX and/or MT

On four occasions Josephus inserts into texts where it is not
present in the MT or the LXX, but is found in the immediate context. In
Ant. 4.108, citing Num. 22.15-16, Josephus introduces the idea that
Balaam's ass was conscious of the of God. The Spirit draws
near to the ass and the ass then begins to speak with a human voice.
Although the MT (24.2) and the LXX (23.7; 24.2) refer to the Spirit
coming upon Balaam, neither speaks of the Spirit with reference to the
ass. Josephus thus adds the idea that the speech of the ass, like the
prophecy of Balaam, was inspired by the divine nveuuct. Similarly, in
Ant. 4.119-20, Josephus alters the MT and LXX reading of Num. 23.12
so that Balaam's prophetic speech is attributed to the
rather than to God. Josephus's text emphasizes the passivity of Balaam
and the compulsion of the Spirit. In Ant. 6.166, Josephus expands the
1. ET from J.J. Collins, 'Artapanus', in Charlesworth, Pseudepigrapha, U, p. 901.

Greek text from Denis, Fragmenta Pseudepigraphorum Graeca, p. 192.
2. The text of Clement of Alexandria at this point is almost identical. Greek text
is from Denis, Fragmenta Pseudepigraphorum Graeca, pp. 192-93.
account of the Spirit's transfer from Saul to David (1 Kgdms 16.13-14)

by noting that David began to prophesy when the Spirit came upon
him. And in an interpretative retelling of 1 Kgs 22.21-25, one of
Josephus's characters declares, 'you shall know whether he is really a
true prophet and has the power of the d
Ant. 8.408).'
In each addition cited above, the of God is portrayed as the
source of prophecy. This is even more striking when it is noted that in
those passages where Josephus retains the biblical reference to the Spirit,
all but one (Ant. 1.27 = Gen. 1.2) refer to the divine as the
source of prophetic inspiration.2 However, Josephus never speaks of
contemporary prophets as being inspired by the Spirit. He was
undoubtedly convinced that prophecy inspired by the Spirit was a thing
of the past.
There is one addition of the divine into an Old Testament
context in which reference to the Spirit is wholly lacking. Ant. 8.114
(1 Kgs 8.27-30) records Solomon's entreaty to the Lord, 'send some
portion of your Spirit to dwell in the temple'. Josephus may have inter-
preted Solomon's request as a plea for the bestowal of the prophetic gift
upon the temple priests. Or possibly, as Ernest Best suggests, Josephus
replaced 'Shekinah', a term that would have been strange to Greeks,
3
with
3.2. Omission and Interpretationo/i

Josephus not only adds references concerning God's to Old
Testament texts; he also omits such references, replacing them with
interpretative comments. In a number of passages where the LXX
explicitly speaks of the Spirit coming upon individuals, Josephus alters
the text to say that they prophesied. Thus while in Judg. 13.25 we read
of Samson, 'the Spirit of the Lord began to stir him', in Ant. 5.285
Josephus writes, 'it was clear...that he was to be a prophet'. Similarly
Joshua (Ant. 4.165 = Num. 27.18), Azariah (Ant. 8.295 = 2 Chron.
1. All citations from Josephus (English and Greek) are from H.J. Thackeray
(ed.), Josephus (LCL, 1926-1965).
2. E. Best justifiably downplays the significance of this lone exception: 'In 1. 27
nvevua plays no clear role; loyalty to such an important passage of Scripture
demands its retention; a Greek could easily take it to mean "wind" or "breath"'
('The Use and Non-Use of Pneuma by Josephus', NovT 3 [1959], p. 223).
3. Best, 'Josephus', p. 223.
15.1), Zechariah (Ant. 9.168 = 2 Chron. 24.20), and Jahaziel (Ant.

9.10 = 2 Chron. 20.14) all prophesy.
It is noteworthy that Samson, who was endowed with special strength
to defeat the Philistines, is called a prophet by Josephus (Ant. 5.285).
Here Josephus used the term 'prophet' in a rather broad way. This
usage appears to suggest that Josephus attributed the working of miracles
and great exploits of strength to the Spirit. However, Josephus's
omission of the Spirit in contexts where miracles and special exploits are
mentioned indicates that this is not the case. According to Judg. 14.6,
the Spirit of the Lord came upon Samson and enabled him to tear apart
a lion. Yet in Ant. 5.287 no mention is made of the activity of the Spirit.
Again in Judg. 14.19 Samson, inspired by the Spirit, is said to have
killed thirty Philistines; the record of this story in Ant. 5.294 omits any
reference to the Spirit. According to Judg. 15.14-15, the Spirit of the
Lord enabled Samson to break his bonds and kill a thousand Philistines
with the jawbone of an ass. Yet in Ant. 5.301 the feat is attributed
simply to 'the assistance of God' Other exploits,
such as the miraculous transportation of Elijah (Ant. 8.333 = 1 Kgs
18.12), the interpretation of dreams by Joseph (Ant. 2.87 = Gen. 41.38),
and the special skills given to craftsmen (Ant. 3.200 = Exod. 28.3; 32.3;
35.31), although attributed to the Spirit in the LXX, are not explicitly
connected with the divine by Josephus.1
The omission of in these texts indicates that Josephus viewed
the Spirit exclusively as the source of esoteric wisdom and inspired
speech. This perspective is consistent with the close association between
the Spirit and prophecy we find elsewhere in Josephus' writings. For
prophecy is the transmission of esoteric wisdom through inspired
speech. Josephus's perspective also conforms to the general pattern of
Jewish thought in the intertestamental period. The actions of the prophet
were not limited to oracular prophecy by either Josephus (e.g. Samson,
Ant. 5.285) or his contemporaries (Ant. 20.167-68; War 2.259). Indeed,
Josephus ridicules leaders of revolutionary movements as 'false
prophets' who promised to perform legitimating miracles (Ant. 20.168).
Nevertheless, the Jewish authors of the period, like Josephus, exhibit a
remarkable reluctance to attribute miraculous deeds to the Spirit.
1. See F. Manns, Le symbole eau-esprit (1983), p. 147 n. 33; and Best,

'Josephus', pp. 224-25.
4. Wisdom of Solomon
The author of Wisdom employs with a variety of meanings.
The term refers to breath or wind,1 a permeating force which 'fills the
world' and holds all things together (Wis. 1.7), the source of physical life,
and the source of wisdom. The references to which fall into the
latter two categories shall form the basis of this analysis.
4.1. as the Source of Physical Life

As the source of physical life, refers to a permanent gift which
God grants to every human at creation. The author of Wisdom states
that God's 'immortal Spirit' is in everyone
(12.1). Thus he chastizes the idol-maker, 'because he never came to
know the God who shaped him, who inspired him with an active soul
and breathed into him a living spirit' 15.11), and
repudiates idolatry, for idols are made by a person 'who borrowed his
spirit' 15.16).
4.2. as the Source of Wisdom

The author of Wisdom also identifies the Spirit of God with the wisdom
of God. He uses the terms and interchangeably (Wis.
1.4-7; 9.17), refers to the 'spirit of wisdom' ; 7.7; cf.
7.22), and describes wisdom as 'a breath of God's power'
7.25). He also transfers functions normally
reserved for the Spirit to wisdom. The Spirit is frequently cited in the
diaspora literature as the source of special insight granted to leaders
(Amtscharisma).2 Nevertheless, in Wisdom this role is taken over by
wisdom; wisdom made Joseph the ruler of Egypt (10.14) and enabled
Moses to stand up to Pharaoh (10.16). Prophecy, elsewhere in the litera-
ture attributed to the inspiration of the Spirit, is also associated with
wisdom (7.27; 11.1). It is therefore difficult to distinguish between
However, as R. Scroggs notes, several texts
suggest that is more the content of revelation, while is
th e means by which this content is revealed'.3 Thus it appears that the
1. For as breath see Wis. 2.3; 5.3; and 11.20. For as wind or
air see Wis. 5.11,23; 7.20; 13.2; 17.18.
2. See for example Josephus, Am. 6.166 (1 Kgdms 16.13-14) and Philo, Gig. 24
(Num. 11.17).
3. R. Scroggs, 'Paul: Z04>01 and FINEYMATlKOr, NTS 14 (1967), p. 50.
identification of Spirit and wisdom in Wisdom should be seen principally

in terms of function: wisdom is experienced through the Spirit.
The author of Wisdom clearly distinguishes the divine which
1
all possess as the principle of life, from the Spirit of wisdom. As the
source of wisdom, the Spirit is granted only to those who humbly ask
for it in prayer (7.7; cf. 8.20-21; 9.4). It is withheld from the impious
(1.5). The character of this pneumatic gift is given clearest expression in
Solomon's prayer:
Who has learned your will, unless you gave him wisdom, and sent your
Holy Spirit from on high
In this way people on earth have been set on the right path,
have learned what pleases you, and have been saved by wisdom
(Wis. 9.17-18).
I have noted that the Spirit is frequently cited in diaspora texts as the
source of esoteric wisdom.2 The perspective of Wis. 9.17-18 is unique in
that every level of sapiential achievement, from the lowest to the highest,
is attributed to the gift of the Spirit. Indeed, apart from the illumination of
the Spirit the will of God cannot be known. Thus the author of Wisdom
views the gift of the Spirit as the essential source of moral and religious
life. As such, it is necessary to possess the gift of the Spirit in order to
attain salvation.3 Although the of v. 18 may refer principally to
4
physical preservation, elsewhere immortality and authority over the
nations are promised to the righteous and wise (Wis. 3.1-9; cf. 5.1-23).5
J.C. Rylaarsdam correctly notes that the author of Wisdom, through
the identification of wisdom with Spirit, has transformed the concept of
wisdom.6 The important corollary is that this identification has also
transformed the concept of the Spirit.7 In contrast to his contemporaries
discussed below, the author of Wisdom does not view the gift of
Scroggs cites Wis. 1.4-7; 7.22-23; and particularly 9.17 in this regard.
1. G. Verbeke, L 'evolution de la doctrine du Pneuma (1945), pp. 228-30.
2. See for example Sus. 45 (Theodotion); Eusebius, Pr. Ev. 8.10.4; and
Josephus, Ant. 8.408.
3. J.S. Vos, Traditionsgeschichtliche Untersuchungen zur paulinischen
Pneumatologie (1973), p. 64.
4. See Wis. 10.4; 14.4,5; 16.7, 11; 18.5.
5. See also Wis. 6.18; 8.13, 17; 15.3.
6. J.C. Rylaarsdam, Revelation in Jewish Literature (1946), pp. 116-17.
7. G.T. Montague, The Holy Spirit: Growth of a Biblical Tradition (1976),
p. 110.
the Spirit as a donum superadditum which enables prophets or sages

to fulfill their divinely ordained task. Rather, the gift of the Spirit
is the essential source of moral and religious life; and as such, it is a
soteriological necessity.1
5. Philo
G. Verbeke notes that Philo, significantly influenced by Hellenistic
philosophy, employs the term in four distinct ways.2 Philo uses
the term with reference to one of the four elements, air (Gig. 22);3 an
immaterial force which links material elements together (Deus Imm. 35-
36);4 the rational aspect of the human soul (Leg. All. 1.32-33); and
prophetic inspiration (Gig. 24). I shall confine my analysis to the latter
two usages mentioned.
5.1. as the Rational Aspect of the Soul

Philo states that the essence of the soul common to humans and animals
is 'blood', but the essence of the 'intelligent and reasonable'
soul is (Spe.c Leg. 4.123).5 Accordin
Philo, this divine is breathed in to every human soul at creation.
It makes the mind (the which is the highes t element of the soul,
rational and capable of knowing God (Leg. All. 1.31-38).6 Although the
soul which allows the mind to be dominated by the desires of the body
may, in some sense, die (Leg. All. 1.105-108),7 the potential for
immortality is resident in the divine gift of the mind or rational
8
aspect of the soul, granted to every soul at creation.
Philo, like the author of Wisdom, thus affirms that it is necessary to
receive the gift of in order to know the will of God and attain
1. Vos, Untersuchungen, p. 65.

2. Verbeke, Pneuma, pp. 237-51.
3. See also Ebr. 106; Cher. 111; and Op. Mund. 29-30.
4. See also Rer. Div. Her. 242; and Op. Mund. 131.
5. All citations of Philonic texts (Greek and English) are from F.H. Colson and
G.H. Whitaker, Philo (10 vols. and 2 suppl. vols.; LCL, 1929-1962).
6. See also Op. Mund. 135; Det. Pot. Ins. 80-90; Plant. 18-22; and Congr. 97.
7. See also Quaest. in Gen. 1.16, 51; Rer. Div. Her. 52-57,242-45.
8. See Leg. All. 1.31-38, the references cited above, and the following secondary
literature: A. Wolfson, Philo (1948), I, pp. 393-413; Verbeke, Pneuma, p. 242;
A. Laurentin, 'Le pneuma dans la doctrine de Phi Ion', ETL 27 (1951), p. 411;
D.T. Runia, Philo of Alexandria and the Timaeus of Plato (1986), pp. 336-38;
B.A. Pearson, The Pneumatikos-Psychikos Terminology (1973), pp. 18-21.
immortality. However, in contrast to the author of Wisdom, Philo main-

tains that this gift has been given to all at creation.1 This unique
emphasis on the universality of the gift of the Spirit enables Philo to
affirm the centrality of divine grace without forfeiting human respon-
sibility.2 Philo's perspective is given clear expression in Leg. All. 1.33-
34, where he seeks to explain 'why God deemed the earthly and body-
loving mind worthy of the divine breath'. In his initial response Philo
emphasizes God's gracious character: God loves to give good things to
all, 'even those who are not perfect' thus
'encouraging them to seek and participate in virtue'
Philo then points to the
important corollary: since all have the capacity to seek virtue, none
without virtue can claim that God punishes them unjustly.
5.2. as the Source of Prophetic Inspiration

There is a sense in which the divine is not the permanent pos-
session of every human being. As the source of prophetic inspiration,3
the gift of the Spirit is reserved for a select group and is temporary
in nature.4 The recipient of the gift is granted special insight and
persuasiveness of speech.
According to Philo, there are three types of knowledge:5 knowledge
ascertained through the senses by observation, knowledge that is attained
through philosophical reflection, and the highest form of knowledge,
'pure knowledge' (Gig. 22), which transcends reason.6 'Pure knowledge'
is attained through an experience of Spirit-inspired prophetic ecstasy
'given only to a relatively few good and wise men'.7 The ecstatic nature
of this experience is frequently emphasized by Philo. He describes the
prophetic state in terms of 'inspired frenzy' Rer. Div.
Her. 69), 'divine intoxication' Leg. All 3.82) and 'ecstasy'
Rer. Div. Her. 249, 265-66).
Philo gives numerous examples of the revelatory power of the Spirit
of prophecy. Moses, the prophet par excellence, is given special wisdom
1. Isaacs, Spirit, p. 42.

2. Verbeke, Pneuma, pp. 243-44.
3. For the term see Fug. 3 and Vit. Mas. 1.50, 277.
4. See Gig. 20-21; Quaest. in Gen. 1.90; Rer. Div. Her. 259; and Deus Immut. 2.
5. J. Davis, Wisdom and Spirit (1984), p. 52.
6. Gig. 13-14. Note also Wolfson, Philo, II, pp. 7-10.
7. Pearson, Pneumatikos-Psychikos, p. 45.
so that he can lead the nation (Vit. Mos. 2.40). When the children of
Israel became despondent during their flight from the Egyptians, Moses
gave them courage by prophesying their future deliverance (Vit. Mos.
2.246-52). Moses also issued prophetic words of guidance concerning
the manna from heaven (Vit. Mos. 2.259-60) and the Sabbath (Vit.
Mos. 2.263-64).
In Gig. 22 Philo declares that is 'pure knowledge
which every wise man shares'. He supports the
statement by citing two prooftexts from the Old Testament. A quotation
from Exod. 31.2-3, 'God called up Bezaleel... and rilled him with the
divine spirit, with wisdom, understanding, and knowledge to devise in
every work' (Gig. 23), is followed by an allusion to 'that spirit of perfect
wisdom' which Moses imparted
to the seventy elders (Gig. 24 = Num. 11.17).
The Spirit also enables the prophet to communicate the divine mes-
sage with persuasive power. Philo describes how the Spirit came upon
Abraham and gave his words special persuasiveness (Virt. 216-19). The
close association between the Spirit of prophecy and inspired speech is
consistent with Philo's emphasis on the ecstatic nature of prophecy. In
Spec. Leg. 4.49 Philo describes the prophet as a passive vehicle through
which the Spirit speaks:
For no pronouncement of a prophet is ever his own; he is an interpreter
prompted by Another in all his utterances, when knowing not what he does
he is filled with inspiration, as the reason withdraws and surrenders the
citadel of the soul to a new visitor and tenant, the Divine Spirit which plays
upon the vocal organism and dictates words which clearly express its
prophetic message.1
It is possible, as Marie Isaacs suggests, that Philo limited the inspiration

of the prophetic Spirit to the prophets of the biblical periods.2 Although
Philo speaks of prophetic inspiration as a contemporary reality,3 he, like
Josephus, never links contemporary prophecy to the inspiration of the
Spirit.
1. See also Qitaest. in Gen. 3.9.

2. Isaacs, Spirit, p. 49. See also Wolfson, Philo, n, p. 54.
3. Philo claims that he has experienced prophetic inspiration (Abr. 35; Migr.
Abr. 34-35; Cher. 27).
6. Summary
In the diaspora literature the Spirit of God almost always appears as the
source of prophetic activity. As such, it inspires speech and grants
esoteric wisdom. Sapiential achievement at a more fundamental level is
attained through the study (unaided by the Spirit) of the Torah. The
literature shows a general reluctance to associate the Spirit with miracu-
lous deeds. Through the functional identification of Spirit and wisdom,
the author of Wisdom breaks from his contemporaries and attaches
soteriological significance to the pneumatic gift. He insists that the gift of
the Spirit is the source of sapiential achievement at every level. Thus
reception of the gift is necessary for one to know the will of God and
attain immortality. Philo, with his conception of the Spirit as the rational
element of the soul, offers the closest parallel to this perspective.
However, in contrast to the author of Wisdom, Philo insists that this gift
is granted to every human soul at creation. In Philo's perspective the
pneumatic gift which is reserved for the pious is the Spirit of prophecy.
Chapter 3
THE PALESTINIAN LITERATURE*
1. The Acquisition of Wisdom in Sirach

For Ben Sira, the Law is the locus of wisdom.1 The acquisition of
wisdom is therefore inextricably linked to the study of the Law (6.37;
21.11; 15.1). However, Ben Sira can relate this nomistic wisdom to the
inspiration of the Spirit:
He who devotes himself to the study of the law of the Most High will seek
out the wisdom of all the ancients, and will be concerned with prophecies;
he will preserve the discourse of notable men and penetrate the subtleties
of parables; he will seek out the hidden meanings of proverbs and be at
home with the obscurities of parables. He will serve among great men and
appear before rulers; he will travel through the lands of foreign nations, for
he tests the good and the evil among men. He will set his heart to rise early
* The sources examined include the following Jewish writings written in

Palestine between 190 BC and AD 100, most of which were written in a Semitic
language: Jubilees', 1 Enoch; Pseudo-Philo; \ Baruch; Psalms of Solomon; I Esdras;
4 Ezra; Sirach; Tobit; Judith; 1 and 2 Maccabees (although 2 Maccabees was
originally written in Greek, I include it mong the Palestinian sources due to its close
affinity to Palestinian Judaism; see R. Longenecker, Paul: Apostle of Liberty [1964],
pp. 8, 12; and G. Stemberger, Der Leib der Aufersteluuig [1972], p. 8); Testament of
Moses; Life of Adam and Eve; The Lives of the Prophets; Eldad and Modad; More
Psalms of David; and The Martyrdom of Isaiah. I have excluded the Testaments of
the Twelve Patriarchs from examination in this section because they reflect a high
degree of Christian influence.
Subsections which focus on a single author are arranged in chronological
order. These works may be dated as follows: (1) Sirach (c. 180 BC). See
G. Nickelsburg, Jewish Literature bet\veen the Bible and the Mishnah (1981), p. 55;
and E. Schurer, The History of the Jewish People (1986), III, 1, p. 202; (2) / Enoch
(second century BC-first century AD). / Enoch is a composite work with many
authors from a variety of periods. See E. Isaac,' 1 (Ethiopic Apocalypse of) Enoch',
in Charlesworth, Pseudepigrapha, I, pp. 6-7.
1. See Sir. 1.26; 3.22; 6.37; 15.1; 19.20; 21.11; 24.23; 33.3; 34.7-8.
to seek the Lord who made him, and will make supplication before the
Most High; he will open his mouth in prayer and make supplication for
his sins. If the great Lord is willing, he will be filled with the spirit of
understanding he will pour
forth words of wisdom and give thanks to the Lord in prayer. He will
reveal instruction in his teaching, and will glory in the law of the Lord's
covenant (Sir. 39.1-8).
The term (39.6) undoubtedly refers to the wis-

dom which comes from the Spirit of God. The anarthrous use of
is consistent with this claim. For in Sir. 48.24 we read that
Isaiah looked into the future by means of a Here the
anarthrous is clearly 'a circumlocution for the Spirit of God,
the source of all true prophecy'.1 Furthermore, the collocation of
t and is frequently found in the LXX with reference to
wisdom imparted by the Spirit of God (Exod. 31.3; Deut. 34.9; Isa.
11.2). My judgment is confirmed by the context, which indicates that
the Spirit of understanding is given in accordance with the will of the
Lord (39.6a).
James Davis notes that in Sir. 38.24-39.11 three levels of sapiential
achievement are delineated. The lowest level of sapiential achievement is
achieved by those who work with their hands, farmers and craftsmen
(38.25-34). A higher degree of wisdom is attained by the scribe who
studies the law (39.1-5). The highest level of wisdom is reserved for the
sage who receives the Spirit of understanding (39.6).2 Therefore, while
Ben Sira attributes the highest level of sapiential achievement to the
inspiration of the Spirit, he affirms that sapiential achievement at a more
fundamental level is attained exclusively through the study of the Law.
The perspectives of Ben Sira and the author of 4 Maccabees con-
verge at this point: both insist that wisdom can be attained by purely
rational means. This optimistic view of humanity's rational capacity is
reflected in Sir. 32.15: 'Study the Law and you will master it*. It is also
the presupposition upon which the call to responsible behavior is based:
'If you wish, you can keep the commandments'
15.15).
Ben Sira also portrays the gift of the Spirit as the source of inspired
speech. The scribe who is filled with the spirit of understanding 'will
pour forth words of wisdom'
1. Davis, Wisdom, p. 164 n. 53.

2. Davis, Wisdom, pp. 16-21.
3. The Palestinian Literature 65
39.6) and 'reveal instruction in his teaching'

39.8). Enabled to see into the future by means of
Spirit-inspiration, Isaiah is said to have revealed the hidden things to
come (48.25). Thus, according to Ben Sira, the Spirit endows the sage
or prophet with esoteric wisdom so that he can communicate it to
others.
2. The Spirit in 1 Enoch and Jewish Apocalyptic
2.1. The Spirit and Divine Revelation

References to the activity of the Spirit of God in 1 Enoch are relatively
rare. Only three references to the divine Spirit are found in the entire
work (49.3; 62.2; 91.1), excluding the unusual passage in 99.16: 'He
[God] will arouse the anger of his Spirit'.1 Although the Ethiopic texts
refer to the Spirit in 99.16, the only extant Greek text of this passage,
the Chester Beatty papryus (1 En. 97.6-104, 106-107), simply refers to
2
'his anger' In 91.1 the Spirit of God appears as
the source of prophetic activity: Enoch declares to his son, Methuselah,
'a voice calls me, and the spirit is poured over me so that I may show
you everything that shall happen to you'.
In 68.2 the 'power of the spirit' provokes the anger of the angel
Michael on account of the severity of the judgment of the angels. Rather
than a reference to the Spirit of God, this phrase speaks of Michael's
emotional state in terms of his spirit.3 According to 70.2, Enoch was
taken up in 'a wind (or spirit) chariot'. The phrase probably refers to a
whirlwind rather than the Spirit of God. In 2 Kgs 2.11, a biblical passage
which is quite similar to 70.2, Elijah is caught up 'in a whirlwind'
However, a reference to the Spirit's activity cannot be ruled ou
entirely, for in 2 Kgs 2.16 the sons of the prophets speculate, 'perhaps
the Spirit of the Lord has taken him up and cast him on some
mountain'.
The revelation of esoteric wisdom is, of course, a prominent theme in
1 Enoch. However, in 1 Enoch (and in Jewish apocalyptic in general4)
1. All texts from I Enoch which are cited in English are from Isaac,' I Enoch*.
2. For the Greek text, see M. Black, Apocalypsis Henochi Graece (1970), p. 40.
3. R.H. Charles has suggested that the text originally read 'the power of my
spirit' (The Book of Enoch [1912], p. 135).
4. D.S. Russell, The Method and Message of Jewish Apocalyptic (1964),
pp. 148, 158-64.
the Spirit is rarely cited as a revelatory agent.1 Although the divine

Spirit is occasionally cited as the source of special revelation (49.3; 62.2;
91.1), these few references stand in stark contrast to the numerous
occasions where special revelation conies by means of angelic messen-
gers or visionary experiences.
2.2. The Spirit and the Messiah

There are numerous references in 1 Enoch to the Messiah as a super-
natural figure. Various names are given to the Messiah: 'the Elect One'
(e.g. 49.2), 'the Son of Man' (e.g. 62.3), 'the Righteous One' (e.g. 53.6),
and 'the Anointed One' (e.g. 52.4). In two passages (49.3; 62.2) the
Messiah is said to be anointed with the Spirit.
1 En. 49.3 describes 'The Elect One':
In him dwells the spirit of wisdom, the spirit which gives thoughtfulness,
the spirit of knowledge and strength, and the spirit of those who have
fallen asleep in righteousness.
This text 'reproduces practically verbatim' Isa. 11.2;2 a verse in which

the referent is clearly 'the Spirit of the Lord'. There can be little doubt
that the author of 1 Enoch consciously borrows from Isa. 11.2 and thus
depicts the Messiah as one endowed with the Spirit of God. In 1 En.
49.3, as in Isa. 11.2, the Spirit provides the wisdom necessary to rule
and exercise judgment (49.4; cf. 51.3). 1 En. 62.2 picks up Isa. 11.4 and
continues to extol the power of 'the Elect One' to judge and rule:
The Lord of the Spirits has sat down on the throne of his glory, and the
spirit of righteousness has been poured out upon him [the Elect One]. The
word of his mouth will do the sinners in; and all the oppressors shall be
eliminated from before his face.
In another Jewish writing with apocalyptic features, Psalms of

Solomon, the gift of the Spirit is again depicted as the means by which
the Messiah shall be endowed with special wisdom to rule
(Amtscharisma).3 The Messiah will be 'powerful in the holy spirit
and wise in the counsel of understanding,
with strength and righteousness' (17.37). The connection between the
1. Russell, Jewish Apocalyptic, p. 160.

2. M. Black, Tiie Book of Enoch (1985), p. 212.
3. All texts from Psalms of Solomon which are cited in English are from
R.B. Wright, 'Psalms of Solomon', in Charlesworth, Pseudepigrapha, II. Greek text
from A. Rahlfs, Septuaginta(1979).
Messiah's wisdom and the gift of the Spirit is explicitly stated in Pss.
Sol. 18.7. The coming Messiah will act 'in the fear of his God, in
wisdom of spirit , and of righteousness and of
strength, to direct people in righteous acts, in the fear of God* (18.7).
1 Enoch and the Psalms of Solomon thus state that the Messiah will
be endowed with wisdom by the Spirit of God so that he may rule
effectively. Nowhere in Jewish intertestamental literature is it recorded
that the Messiah will bestow the Spirit of God upon his followers.
2.3. The Spirit and the Resurrection of the Dead

In apocalyptic thought the resurrection, viewed in a variety of ways,
becomes an important aspect of God's future salvation.1 Although the
Spirit of God is associated with the resurrection in Ezek. 37.14, one of
the few Old Testament texts in which a future resurrection is described,
this association of Spirit and resurrection is strikingly absent in Jewish
apocalyptic and the Jewish literature of the intertestamental period as a
whole.2
Even though the exact nature of the resurrection depicted in the
various parts of 1 Enoch may be debated, it is clear that the resurrection
of the body represents a prominent motif.3 Resurrection also appears as
a significant theme in Psalms of Solomon, 2 Maccabees, 4 Ezra, Pseudo-
Philo and Life of Adam and Eve.4 Yet, as indicated above, the connection
between resurrection and the Spirit of God, so prominent in Ezekiel 37,
is not found in these writings.
3. The Spirit and Prophetic Inspiration: Various Texts

We have seen that the Spirit of God, when mentioned in Sirach and
apocalyptic texts such as 1 Enoch, is consistently portrayed as the
source of esoteric wisdom and inspired speech. This tendency to identify
1. Montague, Spirit, p. 90.

2. See D. Miiller, 'Geisterfahrung und Totenauferweckung' (1980), pp. 111-32.
Mtiller argues that 2 Bar. 23.5 is the only text from the OT pseudepigrapha which
(along with several rabbinic citations) portrays the Spirit of God as the agent of the
resurrection. However 2 Bar. 23.5 has been excluded from my analysis due to its late
origin (second century AD).
3. Important passages in 1 Enoch concerning the resurrection include: 22.13;
51.1; 61.5; 90.33; 100.5.
4. See for example Pss. Sol. 3.12; 14.10; 2 Mace. 7.8, 13, 23,29; 14.46; 4 Ezra
7.32; Ps.-Philo 3.10; 19.12; 25.7; 51.5; 64.7; IAE28.4; 41.3.
the Spirit of God with prophetic inspiration is also characteristic of other

Palestinian texts from the intertestamental period.
References to the Spirit of God occur frequently in Pseudo-Philo.1 In
9.10 we read that 'the Spirit of God came upon Miriam* and revealed to
her in a dream that she would give birth to Moses. According to Ps.-
Philo 18.10, although the prophet Balaam had been filled with the Spirit,
when he prophesied for Balak it gradually departed from him. After 'a
holy spirit came upon Kenaz and dwelled in him', he prophesied in a
state of ecstasy (28.6). Barak declares that the oracle which foretold the
death of Sisera came from 'the Lord, who sent his Spirit' (31.9).
Deborah, in the midst of her hymn of rejoicing, attributes her praise to
the Spirit: 'But you, Deborah, sing praises, and let the grace of the holy
spirit awaken in you, and begin to praise the works of the Lord' (32.14).
In this text the locus of the Spirit's activity is not the revelation of
special insight, but inspired utterance.
The Spirit also appears as Amtscharisma in Ps.-Philo 60.1: 'And in
that time the spirit of the Lord was taken away from Saul'. It is debat-
able whether 62.2 speaks of the activity of the Spirit of God.
D.J. Harrington translates the verse with spirit as an anarthrous noun:
'and a spirit abided in Saul and he prophesied'. However in the Latin
text 'spirit' can be interpreted either as a definite or indefinite noun.
1 Sam. 19.23, the biblical text upon which this passage is based, attri-
butes Saul's prophecy to the Spirit of God. It is possible that Pseudo-
Philo has tried to modify the text at this point in light of 60.1,
deliberately avoiding a reference to the Spirit of God. Yet this is unlikely
since the biblical text makes no such modification.
A number of other intertestamental writings depict the divine Spirit as
the source of prophecy. Most of the manuscripts of Jub. 25.14, extant
only in Ethiopic, record that Rebecca blessed Jacob after 'a spirit of
truth descended upon her mouth'.2 However manuscript C reads 'the
Holy Spirit', indicating that this passage should be interpreted as a refer-
ence to the Spirit of God.3 Jub. 31.12-13 records Isaac's Spirit-inspired
blessing of Jacob's sons, Levi and Judah: 'The spirit of prophecy
[spiritus profetiae] came down into his [Isaac's] mouth' (31.12). In Jub.
1. Texts of Pseudo-Philo, also known by the Latin title Liber Antiquitatum Bibli-
carum, are extant in Latin only. All English texts cited are from D.J. Harrington,
'Pseudo-Philo', in Charlesworth, Pseudepigrapha, II.
2. ET from O.S. Wintermute, 'Jubilees', in Charlesworth, Pseudepigrapha, H.
3. R.H. Charles, The Book of Jubilees (1902), p. 158.
40.5 Pharaoh attributes Joseph's wisdom to the Spirit of the Lord.

It is recorded in 4 Ezra 5.22-23 that Ezra, having 'recovered the spirit
of understanding [spiritum intellectus]' (5.22),1 was once again able to
speak to God. However, in light of 5.14, 'my [Ezra's] mind was
troubled, so that it fainted', this reference probably refers to a restora-
tion of Ezra's mental faculties. Nevertheless, in 4 Ezra 14.22 the Holy
Spirit is clearly depicted as the source of special insight. Ezra requests
that the Holy Spirit (spiritum sanctum) be sent to him so that he can
write all that has taken place in the world from the beginning (14.22).
The close association between the Spirit and prophetic activity is also
highlighted by the author of the Martyrdom of Isaiah. In 1.7 the
prophet Isaiah refers to 'the Spirit which sp
markable fortitude in the face of persecu-
tion is recounted in 5.14, where Isaiah, inspired by the Holy Spirit,
prophesies until sawn in half.
The Lives of the Prophets attributes miracles to the biblical prophets
(Jeremiah, 2.3-4; Ezekiel, 3.8-9; Elijah, 21.6; Elisha, 22.4). Yet significantly
these miracles are not performed in the power of the Spirit. Thus, while
miracles are linked to prophets, the distinctive activity of the Spirit of
God in relation to the prophet is revelation of the divine message and
inspiration of its proclamation. Indeed, a survey of the Palestinian litera-
ture reveals that in only one instance is the Spirit described as the agent
of miraculous activity not related to revelatory or speech functions. Ps.-
Philo 27.9-10 describes how the Spirit of God transformed Kenaz into a
mighty warrior, enabling him to kill 45,000 Amorites (v. 10):
And Kenaz arose, and the Spirit of God clothed him, and he drew his
sword... he was clothed with the Spirit of power and was changed into
another man, and he went down to the Amorite camp and began to strike
them down.
4. Summary
In the Palestinian literature surveyed, the Spirit consistently functions as
the source of esoteric wisdom and inspired speech. The Spirit enables
the sage to attain the heights of sapiential achievement, equips the Messiah
1. Latin text from B. Violet, Die Esra-Apokalypse (TV. Esrd) (1910).

2. ET from M.A. Knibb, 'Martyrdom and Ascension of Isaiah', in Charlesworth,
Pseudepigrapha, II. Greek text (1.8) is from Denis, Fragmenta Pseudepigraphorum,
p. 107.
with special knowledge to rule, and grants special insight to various

servants of the Lord. The inspiration of the Spirit, whether it be in rela-
tion to the sage, Messiah or servant, is almost always related to inspired
speech. It is therefore apparent that the Palestinian authors viewed the
Spirit as a donum superadditum granted to various individuals so that
they might fulfill a divinely appointed task. The gift of the Spirit is not
presented as a soteriological necessity: one need not possess the gift in
order to live in right relationship to God and attain eternal life through
the resurrection. The Spirit is not associated with the resurrection of the
dead or the performance of miracles and feats of strength.1
1. As I have noted, the only exception is Ps.-Philo 27.9-10.

Chapter 4
THE QUMRAN LITERATURE*
The term occurs frequently in the scrolls from Qumran and with
diverse meanings.1 It can refer to wind as in 1QH 1.10: 'Thou hast
spread.. .the mighty winds according to their laws'.2 is also
used anthropologically, often with reference to the disposition or attitude
of humankind. Thus in 1QM 11.10 we read that God 'will kindle the
downcast of spirit and make them mighty in battle.3
However, frequently refers to the totality of the human being. The
author of 1QH 1.22 describes himself as 'a straying and perverted spirit
of no understanding'.4 The scrolls' affinity to Jewish
apocalyptic can be seen in the abundant references to supernatural
spirits, both good and evil, created by God and active in the world of
men. The angelic army which will fight with the righteous in the final
battle are called 'the host of His spirits in 1QM 12.9. Their
foes shall be 'the host of Satan' and 'the spirits of wickedness'
1QM 15.14).5 In the present study my primary focus will be directed to
yet another category, those passages where designates the Spirit of
God. However, due to the ambiguous way the term is often employed,
there is some disagreement as to which texts should be included in this
* The sources examined include those texts contained in the third edition of
Geza Vermes's convenient collection, The Dead Sea Scrolls in English (1987). The
literature from Qumran was produced between c. 170 BC and AD 68.
1. K.G. Kuhn lists close to 150 references of in his Konkordanz zu den
Qumrantexten (1960).
2. All English translations are from Vermes, The Dead Sea Scrolls in English.
All Hebrew texts are from E. Lohse, Die Texte aus Qumran (1971) unless otherwise
indicated. For as 'wind* see also 1QH 6.23; 7.5,23; CD 8.13; 19.25.
3. For further examples of this use of see: 1QS 3.8; 8.3; 10.12, 18; 11.2;
1QH2.15;1QM7.5; 11.10; 14.7.
4. Further examples include: 1QS 10.18; 1QH 3.21; 8.29; 13.13.
5. See also 1QH 7.29; 9.16; 10.8; 1QM 13.10.
category. Disagreement also exists concerning the origin of the scrolls'

pneumatology, particularly that of 1QS. Thus I begin with a discussion
of the 'two spirits' in 1QS 3-4, a passage of importance for both
debates.
1. The Two Spirits in 1QS 3-4

1QS 3.13-4.26 describes the conflict between two spirits which rages in
every human. The outworking of this conflict shapes the behavior of
each individual. Although the two spirits are named by a number of
titles, the various terms, if not synonymous, are closely related. The spirit
of truth 1QS 3.19; 4.23), spirit of light 1QS 3.25),
prince of lights 1QS 3.20) and the angel of [his] truth
; 1QS 3.24) rule the children of righteousness. The spirit of
falsehood \ 1QS 3.19; 4.9, 20, 23), spirit of darknes
1QS 3.25) and angel of darkness 1QS 3.21) rule the children
of darkness. The battle in the heart of every human rages until the final
age, when God will destroy falsehood forever (1QS 4.18-22).
1.1. Dualism, Determinism and the Two Spirits

There has been considerable disagreement as to the exact nature and
function of these spirits. M. Burrows and K.G. Kuhn have emphasized
the supernatural and cosmic character of the two spirits, and thus
attributed a cosmic dualism of Persian origin to the scrolls.1 In response,
P. Wernberg-M011er has argued convincingly that the two spirits are
human dispositions which are present equally in every person rather
than opposing supernatural forces. Central to Wernberg-M011er's thesis
is his observation that both spirits dwell in humans as created by God.2
Likening the two spirits to the rabbinic good and evil impulses,
Wernberg-M0ller asserts that according to 1QS 3-4 each individual
must choose which spirit to follow. Thus he rejects the notion that the
scrolls are characterized by cosmic dualism and show evidence of direct
dependency on Persian sources.3
1.
M. Burrows, More Light on the Dead Sea Scrolls (1958), p. 279; K.G. Kuhn,
im Neuen Testament und die damit zusammen-
hangenden Vorstellungen*. ZTAT49 (1952), p. 206.
2. P. Wemberg-M011er, 'A Reconsideration of the Two Spirits in the Rule of the
Community', RevQ 3 (1961), p.442.
3. Wernberg-M011er, 'Two Spirits', pp.422-23.
4. The Qumran Literature 73
Wernberg-M011er is supported in his conclusions by M. Treves, who

also views the two spirits as 'simply tendencies or propensities which are
implanted in every man's heart'.1 Noting that each individual is
influenced by both spirits (1QS 3.24; 4.23) and that sin is voluntary
(1QS 5.1, 8-10, 12), Treves states that the predestinarianism of the
author of 1QS 'has been somewhat exaggerated...he does not appear
to have diverged widely from the traditional Jewish views'.2
Although considerable disagreement still exists concerning the extent
to which predestinarianism is present in 1QS, the conclusions reached by
P. Weraberg-M011er and M. Treves regarding the nature of the two
spirits have received general acceptance. Their influence is reflected in
the note of caution concerning the cosmic and supernatural character of
the two spirits in subsequent studies by A. Anderson, D. Hill and
H.W. Kuhn.3 Representative is Kuhn, who speaks of in 1QS 3-4 as
'the predestined essence or "self of humans'.4 As a result, caution has
also been exercised in attributing the pneumatology of 1QS directly to
Persian influences. It has been increasingly recognized that the
pneumatology of the scrolls is not so different from that of the Judaism
of its day.5
In view of the arguments presented by Wernberg-M011er and Treves, I
conclude that the two spirits in 1QS are human dispositions. The
doctrine of the two spirits was an attempt to reconcile the omnipotence
of God with the mixed character of humanity. As the creator of all
things, God has implanted in the heart of every human being the
impulse (spirit) to do good and to do evil. Each individual must choose
between the two impulses or spirits. The extent to which this choice is
predetermined at creation by the allotment of the spirits is a point of
continuing debate. Nevertheless, it is apparent that caution should
be exercised in attributing to the scrolls on the basis of 1QS a rigid
cosmic dualism and dependency on Persian (or gnostic) sources. The
pneumatology of the scrolls is essentially Jewish.
1. M. Treves, "The Two Spirits of the Rule of the Community', RevQ 3 (1961),
p. 449.
2. Treves, 'Two Spirits', p.451.
3. A. Anderson, "The Use of "Ruah" in IQS, 1QH, and 1QM', JSS 1 (1962),
p. 299; H.W. Kuhn, Enderwartung und gegenwdrtiges Heil (1966), pp. 121-22; and
Hill, Greek Words, p. 236.
4. Kuhn, Enderwartung, p. 122.
5. See F. NStscher, 'Heiligkcit in den Qumranschriften', RevQ 2 (1960),
pp. 343-44; Hill, Greek Words, p.236; and Anderson, '"Ruah" ', p. 303.
1.2. The Two Spirits and IQH

Having defined the two spirits as impulses within every human being,
we must now examine the arguments put forward by W. Foerster that
the spirit of truth in 1QS is identical to the Holy Spirit of IQH.1 Foerster
cites numerous parallels between the functions attributed to the spirit of
truth in 1QS and to the Holy Spirit in IQH: the spirit of truth and the
Holy Spirit 'enlighten the heart of humans' (1QS 4.2; IQH 1.21; 12.11-
12), instill fear into the hearts of men concerning the righteous deeds of
God (1QS 4.2; IQH 1.23; 9.23), bestow insight and understanding (1QS
4.3,6; IQH 6.35-37), and grant steadfastness (1QS 4.4; IQH 2.7-8, 25)
and purity (1QS 4.5; IQH 3.21; 6.8) of heart.
Several factors speak against Foerster's identification. First, it should
be noted that none of the passages Foerster cites from 1QS explicitly
names the spirit of truth as the subject of the action. On the contrary, all
of the citations come from 1QS 4 and refer to the various spirits which
make up the counsel of the spirit of truth. Secondly, the parallels which
Foerster cites are often superficial, exhibiting only a general conceptual
correspondence. One would expect such similarities to exist between the
activity of the Spirit of God and that of the good impulse in every
human being. Thirdly, in contrast to the Holy Spirit in IQH, the two
spirits in 1QS are created by God (3.13-14; 4.25). Fourthly, the dualistic
conflict between the two spirits in 1QS stands in sharp contrast to the
sovereign action of the Holy Spirit in IQH.
More problematic are the references to in association with
('truth') and ('holy') in 1QS 3.6-7 and 4.21. F. Notscher has
argued that in these texts, the Holy Spirit and spirit of truth are identical
and they describe a power granted by God which becomes active in
humans for salvation.2 This judgment is undoubtedly correct. But is this
salvific power granted by God identified with the Spirit of God in each
instance? And in light of Foerster's thesis we may ask: are the refer-
ences to and in 1QS 3.6-7 and 4.20-21 to be equated
with the of IQH? I suggest that the spirits cited in 1QS 3.6-7
and 4.20-21 should not be identified with the Spirit of God; and that
these spirits should therefore be distinguished from the of IQH.
1. W. Foerster, 'Der Heilige Geist im Spatjudentum', NTS 8 (1961-62),

pp. 129-31.
2. Notscher, 'Heiligkeit', pp. 340-41.
For it is through the spirit of true counsel concerning the

ways of man that all his sins shall be expiated that he may contemplate the
light of life. He shall be cleansed from all his sins by the spirit of holiness
uniting him to His truth, and his iniquity shall be expiated by
the spirit of uprightness and humility . And when his
flesh is sprinkled with purifying water and sanctified by cleansing water, it
shall be made clean by the humble submission of his soul to all the
precepts of God (1QS 3.6-8).
The terms 'spirit of true counsel', 'spirit of holiness', and 'spirit of
uprightness and humility' (1QS 3.6-8) all refer to the disposition of the
individual:1 in this instance, the inclination to adhere to the ordinances of
the community. Thus, although may emphasize the divine origin of
this inclination or impulse, it does not refer to the Spirit of God. This
judgment is suggested by the larger context, which, as I have noted,
discusses the conflict between the two spirits or impulses which rages
within every human. It is supported further by the way in which the
references to cited above, all of which are related to the individual's
cleansing from sin, are paralleled with the disposition of the soul: 'it [his
flesh] shall be made clean by the humble submission of his soul to
all the precepts of God'. This conclusion is confirmed by the use of
in 1QS 9.3,2 a passage which refers to the readmission into the
community of those who, due to inadvertent sin, have undergone two
years of penance:
When these become members of the Community in Israel according to all
these rules, they shall establish the spirit of holiness according
to everlasting truth. They shall atone for guilty rebellion and for sins of
unfaithfulness that they may obtain loving kindness for the Land without
the flesh of holocausts and the fat of sacrifice (1QS 9.3-4).
Here refers to the inclination to adhere faithfully to the

ordinances of the community. This inner disposition rather than sacrifices
shall effect atonement.3
Then God will purify by his truth all the deeds of man and will refine for
himself the frame of man, removing all spirit of injustice from
within his flesh, and purifying him by the spirit of holiness
from every wicked action. And he will sprinkle upon him the spirit of truth
like waters for purification (to remove) all the abominations of
1. M.A. Knibb, The Qumran Community (1987), pp. 92-93.

2. See also the way in which is employed in CD 5.11; 7.4.
3. Knibb, The Qumran Community, p. 138.
falsehood (in which) he has defiled himself through the spirit of impurity
so that the upright may have understanding in the knowledge of
the Most High and the perfect of way insight into the wisdom of the sons
of heaven (IQS 4.20-22).l
Again the context is instructive. This passage forms the climax of the
entire 'two spirits' discussion. The 'spirit of holiness' and 'spirit of truth'
are contrasted with the 'spirit of injustice' and 'spirit of impurity' which
in the endtime will be rooted out of humankind. Thus, the time of
conflict between the two spirits will come to an end, and the spirit of
holiness and truth will dominate. Although the phrase 'sprinkle upon
him' implies that the spirit of truth will be bestowed upon the faithful at
the end, this imagery is metaphorical and merely describes the cul-
mination of a battle which has been raging since creation: the complete
victory of the spirit of truth over the spirit of falsehood, of the good
impulse over the evil impulse.2 This conclusion is confirmed by IQS
4.26: 'He [God] has allotted them [the two spirits] to the children of
men... that the destiny of all the living may be according to the spirit
within [them at the time] of the visitation*. The parallels between IQS
4.20-22 and the numerous rabbinic texts which speak of the endtime
removal of the evil lend further support to the thesis that the two
spirits are impulses placed within every individual at creation.3
The contrast between the of IQS 3-4 and that of 1QH
becomes clear when it is recognized that in 1QH the term is never
simply but always (your [God's] Holy Spirit).
Furthermore, it should also be noted that IQS 4.20-22 represents the
only eschatological use of in all of the Qumran literature. On the
basis of my rejection of Foerster's parallels, my examination of IQS 3.6-
8 and 4.20-22, and the considerations cited above, I conclude that the
spirit of truth in IQS 3-4 is not to be equated with the Holy Spirit of
1QH, the Spirit of God.4
1. ET from Knibb, The Qumran Community, p. 101.

2. Wemberg-M011er, 'Two Spirits', p.423.
3. See Exod. R. 15.6; 41.7; Num. R. 14.4; Deut. R. 6.14; Midr. Ps. 14.6; Cant.
R. 1.2.4; EccLR. 2.1; 9.15.
4. Unambiguous references to the Spirit of God are found in 1QH 7.6-7; 9.32;
12.12; 14.13; 16.2, 3, 7, 12; 17.26 (elsewhere in the scrolls: IQS 8.16; CD 2.12;
4Q504 2 [frag. 4], 5; lQ34bis 2.6-7). Other probable references to the Spirit of God
include 1QH 12.11; 13.19; 16.9, 11.
2. The Spirit and Wisdom

The scrolls are the literary deposit of a 'wisdom community'.1 Like Ben
Sira, the authors of the scrolls identify wisdom with the law.2
Nevertheless, they maintain that the wisdom of God remains inaccessible
to those outside of the community (1QS 11.5-6). Wisdom is the
exclusive possession of the community (CD 3.12-16; 1QS 5.11-12), for it
cannot be apprehended by study alone. Divine illumination is required in
order to attain wisdom,3 and this revelatory gift is reserved for those
within the community.
This pessimistic attitude toward humanity's ability to acquire wisdom
apart from divine illumination is given clear expression in IQH. God's
ways and deeds are incomprehensible to humans (IQH 7.32), who are
dust and creatures of clay (IQH 11.3). As spirits of flesh, they cannot
understand God's wisdom (IQH 13.13, also 15.21). However, the
hymns of IQH also declare that the members of the community have
overcome this deficiency through reception of the Spirit.
And I know through the understanding
which comes from Thee,
that in Thy goodwill towards [ashes
Thou hast shed] Thy Holy Spirit [upon mej
and thus drawn me near to understanding thee (IQH 14.12b-13).
H.W. Kuhn has argued persuasively that IQH 14.13 refers to the gift
of the Spirit which is granted to every member upon entrance into the
community.4 The parallels between 14.12b-16 and 14.17-21a, particu-
larly the repetition of ('I know') and the verb (;draw near')
e closely related. Therefore, since the
formula (literally, 'an oath I have placed on my
soul') in 14.17 undoubtedly refers to a pledge made upon entrance into
the community,5 we may assume that this setting is also in view in IQH
14.13. This judgment is confirmed by the fact that vu is a terminus
1. J.E. Worrell, 'Concepts of Wisdom in the Dead Sea Scrolls' (1968), pp. 120-
54.
2. E. Schnabel, Law and Wisdom from Ben Sira to Paul (1985), pp. 206-26.
3. S. Holm-Nielsen, Hodayot: Psalms from Qumran (1960), p. 328.
4. Kuhn, Endenvartung, pp. 131 -32. See also Holm-Nielsen, Hodayot, p. 221.
5. Kuhn, Enderwartung, p. 131. Cf. 1QS 5.7-11; CD 15.5-16.
technicus for entrance into the community.1 Thus, according to 1QH

14.12b-13, the gift of the Spirit enables every member of the community
to draw near 'to the understanding of thee [God]'
AndI know that man is not righteous
except through Thee,
and therefore I implore Thee
by the spirit which Thou hast given [me]
to perfect Thy [favours] to Thy servant [for ever],
purifying me by Thy Holy Spirit,
and drawing me near to Thee by Thy grace
according to the abundance of Thy mercies (1QH 16.1 lb-12).
1QH 16.1 lb-12 also refers to initiation into the community. The verb
is employed in 16.12. Furthermore, the formula
('by the Spirit which thou hast given me') occurs frequently with
reference to the Spirit as a gift given (suffix conjugation) upon entrance
into the community.2 Although wisdom terms are absent in this passage,
the term ('to draw me near') implies the revelation of God's
hidden wisdom (cf. 1QH 14.13).
I, the Master know Thee O my God,
by the spirit which Thou hast given to me,
and by Thy Holy Spirit I have faithfully hearkened
to Thy marvelous counsel
In the mystery of Thy wisdom
Thou has opened knowledge to me,
and in Thy mercies
[Thou hast unlocked for me] the fountain of Thy might
(1QH 12.11-13).
And I, Thy servant
I know by the spirit which Thou hast given to me
[that Thy words are truth],
and that all Thy works are righteousness,
and that Thou wilt not take back Thy word (1QH 13.18-19).
1QH 12.11-13 and 13.18-19 are also instructive. The formula

('by the Spirit which thou hast given me') is found in both texts
and sapiential terms abound. According to these hymns, wisdom
is attained through reception of the Spirit upon entrance into the
community.
1. See 1QH 12.23; 14.13, 18, 19; 1QS9.16; 11.13.

2. See Kuhn, Enderwartung, p. 130; and 1QH 12.11-12; 13.19.
In accordance with the previous passages cited, the author of 1QH

9.32 places the reception of the Spirit in the past and parallels it with the
revelation of Certain truth'
Thou hast upheld me with certain truth;
Thou hast delighted me with Thy Holy Spirit
and [hast opened my heart] till this day.
1QH 7.6-7 and 1QH 17.26 also place the reception of the Spirit in the
past, although their contexts are imprecise and fragmentary, respectively.
1QH 16.2 and 3 are also fragmentary, but 16.6-7 is more revealing:
Bowing down and [confessing all] my transgressions,
I will seek [Thy] spirit [of knowledge];
cleaving to Thy spirit of [holiness],
I will hold fast to the truth of Thy Covenant,
that [I may serve] Thee in truth and wholeness of heart,
and that I may love [Thy Name].
Although infinitives rather than finite verbs are found in 16.6-7, this is
undoubtedly due to the declarative nature of the passage and does not
contradict a past reception of the Spirit. This judgment is substantiated
by the use of suffix conjugations in the verses prior to 16.6-7 and in
16.9, where discussion of the past event is again picked up: 'Thou...
hast graced me with Thy spirit of mercy'. The revelation of God's truth
is again linked to the gift of the Spirit received upon entrance into the
community.
The texts cited above indicate that the hymns from 1QH associate
reception of the Spirit with entrance into the community. As an essential
element of initiation into the community, the gift of the Spirit reveals the
previously hidden wisdom of God to the recipient. Sapiential achieve-
ment at every level is dependent upon the reception of this gift. Indeed,
reception of the gift enables one to know God and live within the
community. Thus the hymns of 1QH attribute soteriological significance
to the gift of the Spirit.
It is possible that the hymns of 1QH which attribute soteriological
functions to the Spirit represent a late stage in the development of the
community's pneumatology.1 The pneumatological perspective of 1QH
is decidedly different from 1QS, where the two spirits, in a manner
analogous to the rabbinic good and evil , appear as impulses placed
1. A similar hypothesis of development, albeit for different reasons, is tentatively

put forward by Davies, 'Flesh and Spirit', p. 165.
within every individual at creation. The fact that the soteriological

pneumatology so prominent in 1QH is virtually absent from the other
Qumran writings lends further support to this hypothesis.1 This evidence
suggests that the pneumatology of Qumran underwent a process of
development not unlike that which occurred within the Jewish wisdom
tradition as a whole. The wisdom tradition displays an increasing
pessimism toward humanity's ability to attain wisdom by purely rational
means (study of the law unaided by the Spirit). The relatively optimistic
anthropology of Sirach is replaced by more pessimistic appraisals of
humans in 1QH and Wisdom. Similar developments can be traced within
the scrolls. According to 1QS, the spirit of truth and the spirit of
falsehood reside within each individual. Thus the individual appears to
have some capacity, however small, to know God's will and respond
accordingly. In contrast, 1QH presents humans as utterly incapable of
attaining wisdom apart from the illumination of the Spirit. Thus the gift
of the Spirit, previously viewed as the source of esoteric wisdom and
inspired speech, becomes the source of sapiential achievement at every
level. The process of development, both within the Qumran community
and Jewish sapiential thought as a whole, culminates in the attribution of
soteriological significance to the gift of the Spirit (Wisdom; 1QH).
3. The Spirit and Prophetic Inspiration

Consistent with their Jewish contemporaries, the authors of the scrolls
portray the Spirit as the source of prophetic inspiration. The link between
the Spirit and prophecy is made explicit in 1QS 8.16 and CD 2.12:
This [path] is the study of the Law which He commanded by the hand of
Moses, that they may do according to all that has been revealed from age
to age, and the Prophets have revealed by His Holy Spirit (1QS 8.15-16).
And in all of them He raised for Himself men called by name, that a rem-
nant might be left to the Land, and that the face of the earth might be filled
with their seed. And He made known His Holy Spirit to them by the hand
of His anointed ones, and He proclaimed the truth [to them]. But those
whom He hated He led astray (CD 2.11-13).
Although the text is badly damaged, it is likely that lQ34bis 2.6-7 also
associates the Spirit with divine revelation:
1. 4Q504 2 (frag. 4), 5 and lQ34bis 2.6-7 also attribute soteriological functions
to the Spirit.
And Thou didst renew for them Thy covenant [founded] on a glorious
vision and on the words of Thy Holy [Spirit], on the works of Thy hands
and the writing of Thy right hand, that they might know the foundations of
glory and the steps towards eternity.
These texts are, of course, descriptions of the Spirit's activity in the

distant past.1 However, the inspiration of the Spirit is not limited to the
prophets of the past. The title 'prophet' is never ascribed to the Teacher
of Righteousness or other members of the community, yet the scrolls
suggest that the Spirit continued to grant esoteric wisdom to the wise in
the community for the purpose of instruction.
These sages are most frequently designated by the term .2 The
various duties of the are set forth in 1QS 3.13-15, 4.22 and 9.12-
20. Above all, the must 'instruct the upright in the knowledge of
the Most High' (1QS 4.22). This knowledge is derived from an inspired
interpretation of the law (1QS 9.17; 1QH 5.11). That the Spirit is the
source of this inspiration is clear from 1QH 12.11, where, as we have
seen, the attributes his wisdom to the Spirit of God. Several texts
allude to divinely inspired speech, although without explicit reference to
theSpirit(lQH 1.27-29; 3.6-18;7.11; 8.36; 11.12).
The inspiration of the Spirit, initially experienced upon entrance into
the community, continued to be active in the member as he increased in
purity and holiness. Holiness was closely associated with study and
observance of the law. Thus the community distinguished between
various levels of sapiential achievement. All members of the community
were ranked 'according to their understanding and deeds' (1QS 5.23-
24).3 The leaders of the community were to be perfect in holiness and
wisdom (1QS 8.1-2).4 Both attributes are associated with the inspiration
of the Spirit throughout 1QH. The wise then, by definition, were those
who experienced the Spirit in a particularly profound way. From their
Spirit-inspired wisdom they were to instruct the community.
1. There are also references in the scrolls to a messianic figure endowed with the
Spirit (IQSb 5.25; I IQMelch). These texts are similar in character to the texts from
/ Enoch and Psalms of Solomon previously discussed (see Chapter 3 §2.2 above).
2. The title 'QDn does occur (IQSa 1.28; 2.16), but it is less frequent and
probably synonymous with
3. Davis, Wisdom, p.42; and D. Flusser, 'The Dead Sea Scrolls and Pre-Pauline
Christianity', in Aspects of the Dead Sea Scrolls (1967), p. 247.
4. See also 1QH 10.27.
4. Summary
Although the Qumran community reserved the term 'prophet' for the
biblical figures of the past, they clearly viewed the Spirit as active in
their midst. The scrolls present the Spirit as the dynamic of the religious
life of the community. The Spirit grants esoteric wisdom to the for
the purpose of instruction and, according to 1QH, enables every
member of the community to draw near to God. The pneumatological
perspective of 1QH is, however, decidedly different from that of 1QS,
where the two spirits, in a manner analogous to the rabbinic good and
evil appear as impulses placed within every individual at creation.
The hymns of 1QH may represent a later stage in the community's
reflection on the Spirit. They declare that the gift of the Spirit is the
source of sapiential achievement at every level. For this reason, recep-
tion of the gift of the Spirit is necessary for one to know God and live
within the community of salvation. Thus the hymns of 1QH, like
Wisdom, attribute soteriological significance to the gift of the Spirit.
Chapter 5
THE RABBINIC LITERATURE*
1. The Spirit and Prophetic Inspiration

The rabbis equated experience of the Spirit with prophetic inspiration.
The Spirit is consistently portrayed as the source of special insight and
inspired speech throughout the rabbinic literature. Numerous rabbinic
citations refer to various individuals 'seeing' or 'speaking in the Spirit'.1
However, an important question must be addressed before the signifi-
cance of this material for our inquiry can be properly assessed. Do these
texts provide us with material valuable for reconstructing first-century
Jewish perspectives on the Spirit? I shall seek to answer this question in
the affirmative by demonstrating that rabbinic traditions which identify
the Spirit with prophetic inspiration can be traced back to the pre-
Christian era.
The Targum tradition also represents a rich source of information
concerning Jewish perspectives on the Spirit. After some preliminary
comments concerning the antiquity of the Targum tradition, I shall
examine relevant texts from the various Targums.
1.1. Early Rabbinic Tradition

Although the rabbinic writings were compiled between AD 200 and 500,
it is generally recognized that they contain traditions from the pre-
Christian era. However, these early traditions must be distinguished from
those of a later era.2 A methodology which will help us meet this
* The rabbinic literature examined includes portions from the Mishnah, the
Tosefta, the Babylonian Talmud, the Jerusalem Talmud, the Tannaitic Midrashim, the
Homiletic Midrashim, the Midrash Rabbah, Midrash on Psalms, PRE, ARN and the
Targums.
1. See the numerous texts cited by P. Scha'fer, Die Vorstellung vom heiligen
GeistinderrabbinischenUteratur(\912)tpp. 151-57, 161.
2. New Testament scholars have been criticized for 'massive and sustained
objective has been proposed by Renee Bloch.1 Bloch suggests that the
antiquity of a tradition may be determined through a process of
'internal' and 'external comparison'. 'Internal comparison* involves
tracing the development of a rabbinic tradition through the various
stages which the documents containing the tradition represent. It is
important to distinguish the primitive elements of the tradition from later
additions or revisions. Jacob Neusner has offered some helpful guidelines
for engaging in internal comparison.2 Particularly noteworthy is
Neusner's suggestion that related traditions be arranged into a logical
sequence of development. 'External comparison' involves comparing
rabbinic traditions, which are largely undated or dated inaccurately, with
texts external to rabbinic Judaism 'which have at least an approximate
date and in which the same traditions are found'.3 With these methodo-
logical considerations in view, we turn to the rabbinic texts.
1.1.1. T. Sot. 13.2. A rabbinic lament over the cessation of prophecy is

found in t. Sot. 13.2:
When the latter prophets died, that is, Haggai, Zechariah, and Malachi, then
the Holy Spirit came to an end in Israel. But even so, they made them hear
[Heavenly messages] through an echo.4
The text clearly equates prophecy with the inspiration of the Spirit:
the cessation of prophecy is the cessation of pneumatic experience.
Furthermore, there are indications that t. Sot. 13.2 represents early
tradition. As a Tannaitic document edited in the late third or early fourth
century AD, the Tosefta comes from the earliest period of rabbinic
redaction.5 Internal criteria confirm the antiquity of the tradition con-
tained in the text. External criteria suggest that the tradition originated in
the pre-Christian era.
anachronism in their use of Rabbinic sources' (P.S. Alexander, 'Rabbinic Judaism

and the New Testament', ZNW14 [1983], p. 244).
1. R. Bloch, 'Methodological Note for the Study of Rabbinic Literature', in
Approaches to Ancient Judaism: Theory and Practice (1978), pp. 56-61.
2. J. Neusner, 'The Teaching of the Rabbis: Approaches Old and New', JJS 27
(1976), pp. 231-33.
3. Bloch, 'Methodological Note', p. 56.
4. ET by J. Neusner, Sota 13.3 (Heb. text: 13.2), in Nashim (1979), The Tosefta,
HI. The more literal rendering below is my own.
5. Schurer, History, I, p. 77.
5. The Rabbinic Literature 85
Internal Criteria
t. Sot. 13.2
When Haggai, Zechariah, and Malachi, the latter prophets, died, then the
Holy Spirit departed from Israel But even so,
they made them hear [Heavenly messages] through an echo.
The passages which parallel t. SOL 13.2 include:1

y.Sot. 9.13/14
When the latter prophets died, that is, Haggai, Zechariah, and Malachi,
then the Holy Spirit departed from them But
even so, they made them hear [Heavenly messages] through an echo.
b. Sot. 48b
When Haggai, Zechariah, and Malachi died; then the Holy Spirit went
out from Israel But even so, they made
them hear [Heavenly messages] through an echo.
b.Sanh. lla
then the Holy Spirit went out from Israel
But even so, they made them hear [Heavenly messages] through an
echo.
b. Yom. 9b
then the Holy Spirit went out from Israel
But even so, they made them hear [Heavenly messages] through an
echo.
The striking similarities between these texts indicate that they are
dependent upon related traditions. However, the texts differ at signifi-
cant points and a comparison of these differences is revealing. While
t. Sot. 13.2 and y. Sot. 9.13/14 employ with reference to the
departure of the Holy Spirit from Israel/them respectively, the three
texts from the Babylonian Talmud employ . However, all three
citations from the Babylonian Talmud agree with t. Sot. 13.2 against the
Jerusalem Talmud in their use of ('Holy Spirit from
Israel') rather than ('Holy Spirit from them'). Thus, at
significant points of disagreement, the texts of the Jerusalem (y. Sot.
9.13/14) and Babylonian Talmuds (b. Sot. 48b; b. Sanh. lla; b. Yom.
1. The Hebrew text of t. Sot. 13.2 is from M.S. Zuckermandel, Tosefia (1882).
The Hebrew text of y. Sot. 9.13/14 is from (Wilna: Romm, 1926).
Texts for b. Sot. 48b, b. Sanh. lla and b. Yom. 9b are from L. Goldschmidt, Der
Babylonische Talmud. ETs are my own.
9b) agree with t. Sot. 13.2. This fact suggests that the Jerusalem and
Babylonian Talmuds are dependent upon the earlier tradition contained
inf. Sot. 13.2.1
This judgment receives further support from an analysis of the
immediate context of t. Sot. 13.2 and the parallel texts. Each of the
passages cited above, with the exception of b. Yom. 9b,2 record a mes-
sage uttered by the ('echo') in the midst of a gathering of the
wise in Jericho:
' There is among you a man who is worthy to receive the Holy Spirit
but the generation is unworthy of such an
honor'. They all set their eyes upon Samuel the Small. At the time of his
death what did they say? 'Woe for the humble man, woe for the pious
man, the disciple of Hillel the Elder!* (t. Sot. 13.4).3
The parallel texts in the Babylonian Talmud (b. Sot. 48b; b. Sank. 1 la)
replace the ('Holy Spirit') of /. Sot. 13.4 with ('divine
presence'). The use of rather than is characteristic of the
Babylonian Talmud and probably represents a later redaction.4 This sug-
gests that the Babylonian Talmud has altered the early tradition
preserved in t. Sot. 13.4.
The rabbinic discussion concerning the dating of the withdrawal of the
Holy Spirit and the cessation of prophecy follows a logical progression
of thought. By placing t. Sot. 13.2 within this logical sequence, it is
possible to uncover further evidence for the relative antiquity of the
tradition underlying this text. T. Sot. 13.2 dates the withdrawal of the
Holy Spirit from the death of Haggai, Zechariah and Malachi. This
statement contradicts another strand of rabbinic tradition which associ-
ates the withdrawal of the Holy Spirit with the destruction of the first
temple,5 for Haggai, Zechariah and Malachi lived in the post-exilic
period after the destruction of the first temple.
1. Scha'fer, Die Vorstellung, p. 95.

2. B. Yom. 9b does not follow the other parallel passages at this point and repre-
sents an independent redaction of several traditions.
3. Samuel the Small is from the second generation Tannaim (AD 90-130;
H.L. Strack, Introduction to the Talmud and Midrash [19311, P- 112).
4. See Scha'fer, Die Vorstellung, pp. 93, 97, 142; A.M. Goldberg, Untersuch-
ungen tiber die Vorstellung von der Schekhinah in derfruhen rabbinischen Literatur
(1969), pp. 219-24.
5. Rabbinic citations which link the withdrawal of the Holy Spirit with the first
temple include: Lam. R. Proem 23; Eccl. R. 12.7.1; Num. R. 15.10.
Two attempts to resolve this apparent contradiction are recorded in

Pes. K. 13,14:
As Benjamin was the last of the tribes, so was Jeremiah the last of all the
prophets. Did Haggai, Zechariah, and Malachi not prophesy after him?
Rabbi Eleazar and Rabbi Samuel bar Nachman: R. Eleazar said: They
shortened his [Jeremiah's] prophecy. R. Samuel bar Nachman
said: The commission to prophesy to them was already laid in the hands,
the hands of Haggai, Zechariah, and Malachi.1
With the term ('shortened'), Rabbi Eleazar states that Haggai,

Zechariah and Malachi were dependent on the prophecy of Jeremiah.
Rabbi Eleazar is thus able to associate the post-exilic prophets with the
period before the destruction of the first temple and reconcile the two
apparently contradictory traditions concerning the withdrawal of the
Holy Spirit and the cessation of prophecy. Rabbi Samuel bar Nachman
resolves the problem in a different manner. He argues that the post-exilic
prophets had already received their prophecies or prophetic commis-
sions in the time of Jeremiah, that is before the destruction of the first
temple: they only proclaimed their prophecies after the first temple was
destroyed.2 These attempts at reconciliation indicate that the two
conflicting views were already firmly established at a relatively early
date.3 Thus, in light of Pes. K. 13,14, t. Sot. 13.2 must be placed in the
earliest period of the development of rabbinic thought on this matter.
External Criteria. Outside the rabbinic literature we search in vain for

exact parallels to /. Sot. 13.2. Nevertheless, I Mace. 4.46, 9.27 and
14.41 reflect the conviction that the age of prophecy had ceased.4 These
texts bear witness to the existence of a tradition concerning the cessation
of prophecy in the early part of the first century BC.5 This external
1. The Hebrew text of Pes. K. 13,14 is from B. Mandelbaum, Pesikta de Rab

Kahana (1962), p. 238. ET is my own.
2. Schafer, Die Vorstellung, p. 96.
3. R. Samuel bar Nachman and R. Eleazar (ben Pedath) may be placed in the
early part of the fourth century AD (see J. Bowker, The Targums and Rabbinic
Literature (1969), p. 369; Strack, Introduction, pp. 124-25).
4. Thus Marmorstein asserts that the author of 1 Maccabees must have been
familiar with the view that the Holy Spirit vanished with the last prophets (Studies in
Jewish Theology [1950], pp. 123-24). See also Ps. 74.9; Zech. 13.2-6; Josephus,
Apion 1.41; 2 Bar. 85.1-3.
5. Nickelsburg dates 1 Maccabees between 104 and 63 BC (Jewish Literature,
witness, coupled with the internal criteria detailed above, suggests that
t. Sot. 13.2 represents a tradition which originated in the pre-Christian
era.
1.1.2. ARN A.34. A commentary on the mishnaic tractate Pirke Aboth,

Aboth de Rabbi Nathan (ARN) offers important insight into rabbinic
perspectives on the Spirit:
By ten names was the Holy Spirit called, to wit: parable, metaphor, riddle,
speech, saying, glory, command, burden, prophecy, vision (ARN A.34).1
There is a striking coherence in the ten names given for the Holy
Spirit in ARN A.34: virtually all of the names are related to phenomena
characteristic of prophetic inspiration. The majority of the names are
directly related to aspects of speech. The Spirit is also associated with
special revelation (vision), and explicitly cited as the source of prophecy.
In several of the texts which parallel ARN A.34 the term 'Holy Spirit'
is replaced with 'Prophecy' (e.g. ARNB.37', Gen. R. 44.6; Cant. R. 3.4).2
These texts do not refer to the Holy Spirit. Cant. R. 3.4 serves as an
example of this variation in the tradition:
There are ten expressions denoting prophecy: vision, prophecy, preaching,
speaking, saying, commanding, burden, poetry, riddle.3
A third variation in the tradition is found in MHG Gen. 242:

With ten names prophecy is named: 'seeing' as it is said 'is the Seer here?'
(1 Sam. 9.11); 'watching' as it is said 'I have appointed you a watchman'
(Ezek. 3.17 and 33.7); 'proverb' as it is said 'the proverbs of Solomon'
(Prov. 1.1); 'interpretation' as it is said 'my interpreters are my friends'
(Job 16.20); 'the Holy Spirit' as it is said 'take not your Holy Spirit from
me' (Ps. 51.13);4 'prophecy' as it is said 'I will raise up a prophet for
them' (Deut. 18.18); 'vision' as it is said 'the vision of Isaiah the son of
Amoz' (Isa. 1.1); 'oracle* as it is said 'the oracle which Habakkuk saw'
(Hab. 1.1); 'sermon' as it is said 'do not preach against the house of
Isaac' (Amos 7.16); 'riddle' as it is said 'son of man speak a riddle'
(Ezek. 17.2).5
p. 117); see also Schiirer, History, III, p. 181.

1. ET from J. Goldin, The Fatliers according to Rabbi Nathan (1955).
2. For a more comprehensive list of texts see SchaTer, Die Vorstellung, p. 19.
3. ET is from M. Simon, 'Song of Songs', Vie Midrash Rabbah (1977), IV.
4. MTPs. 51.13; ET Ps. 51.11.
5. Hebrew text is from M. Margulies, Midrash Haggadol on the Pentateuch:
Genesis (1947), p. (242). ET is my own.
Reversing the roles of the terms 'Holy Spirit' and 'prophecy' found
in ARN A.34, MHG Gen. 242 lists as a name for . The
biblical text which MHG Gen. 242 cites as support for the identification
of the Spirit with prophecy, Ps. 51.11 (MT Ps. 51.13), is particularly
striking. This text is frequently interpreted by modern exegetes with
reference to the Spirit as the source of the moral-religious life. Yet,
according to MHG Gen. 242, the Spirit of Ps. 51.11 is the Spirit of
prophecy. Thus MHG Gen. 242 gives us valuable insight into how
extensively the gift of the Spirit was identified with prophetic inspiration
by the rabbis.
Internal Criteria. The tradition of the 'ten names' has been preserved in
three variant forms represented by ARN A.34, Song 3.4 and MHG Gen.
242. How are we to assess the development of this tradition? In terms of
final redaction, ARN A is to be dated earlier than Midrash Rabbah and
Midrash Haggadol.1 Although ARN A, in its present form, belongs to
the post-Talmudic period, all of the rabbis whom it cites belong to the
age of the Mishnah and it 'may be considered as Tannaitic in substance'.2
The question of the relationship between ARN A and ARN B is relevant,
in that they represent two of the variant forms of this tradition.
Although this question has not yet received a definitive answer, some
feel that ARN A represents an earlier (if less faithful) version of a lost
proto-ARN.3 If we are allowed to borrow a criterion from textual criti-
cism in our analysis of the literary relationship of these texts, 'the harder
reading is to be preferred', ARN A.34 would undoubtedly be selected as
the more primitive version. We can visualize later redactors altering the
text to read 'prophecy' rather than 'Holy Spirit* for contextual reasons.
However, it is more difficult to speculate why a redactor would do the
reverse, particularly in light of the fact that ARNA.34 is the only text
which preserves the tradition in this way. It is also possible that the
inclusion of 'Holy Spirit' as one of the names for prophecy inMHG
Gen. 242 is an accommodation to the early tradition preserved in ARN
A.34 and its alteration by later redactors. Therefore, it is most probable
1. Schiirer places Midrash Haggadolin the thirteenth century AD andCant. R.

in the seventh or eighth century AD(History,I, pp. 93,95).
2. SchUrer, History, I, p. 80. See also Goldin, The Fathers (1955), p. xi; and
Bowker, The Targums, p. 88.
3. See Goldin, The Fathers, p. xxii.
that ARN A.34 represents an early tradition, one upon which the other
parallel texts are dependent.1
External Criteria. There are no texts outside the rabbinic literature

which parallel ARN A.34. Nevertheless, as we have seen, numerous texts
throughout the intertestamental period associate the Spirit with
prophetic inspiration in a manner similar to ARN A.34. It is therefore
quite probable that this tradition cited by the rabbis of the Tannaitic
period originated in the pre-Christian era.
1.2. The Targums

It is generally recognized that the Targums 'embody ancient exegetical
traditions'.2 Thus, although the nature of the development of the Tar-
gum tradition remains a matter of dispute, most scholars agree that the
Targums constitute an invaluable source for reconstructing first-century
Jewish thought.31 shall therefore assess the significance of the Targums
for this inquiry into Jewish perspectives on the Spirit.
1.2.1. The Targums of the Pentateuch

Codex Neofiti. In CN, apart from the references to the Spirit in connec-
tion with creation,4 the Spirit of God is almost always designated by the
term .5 The only occurrence of is found in the margin
of Exod. 2.12. C/VExod. 31.3 also contains a reference to ('spirit
of a prophet') which may be a corruption of ('Spirit of
prophecy'). In each of these occurrences appears as the source
of prophetic inspiration.
1. Schafer, Die Vorstellung, p. 20.

2. G. Vermes, Scripture and Tradition in Judaism: Haggadic Studies (1973),
p. 177.
3. I refer to the Targums of the Pentateuch (CN, TO, Targ. Ps.-J., Frag. Targ.)
and Targuin Jonathan (TJ) to the Prophets. The Targums on the Writings are, on the
whole, considered to be of later origin (Aramaic fragments of Job have, however, been
discovered at Qumran). For this reason I shall limit the inquiry to the Targums of
the Pentateuch and Prophets. For a survey of recent trends see M. McNumara,
Palestinian Judaism and the New Testament (1983), pp. 211-17.
4. See CN Gen. 1.2; 2.7.
5. Or similar expressions See Gen. 31.21 (M); 41.38;
42.1; Exod. 2.12 (M2); 35.31; Num. 11.17, 25 (2x), 26, 28, 29; 14.24; 24.2; 27.18.
This list includes the marginal readings in Gen. 31.21 and Exod. 2.12. Exod. 2.12
has two marginal readings (M 1:
The pneumatological perspective of CN is particularly apparent in

those texts where the MT text has been significantly modified. Jacob's
flight from Laban to the hill country of Gilead is described in Gen.
31.21. CN adds in the margin this explanatory note: 'because he had
seen in the holy spirit that liberation would be effected there
for Israel in the days of Jephthah of Gilead'.1 According to CN Gen.
42.1, Jacob saw 'in the holy spirit' that com was being sold
in Egypt. The margin of CN Exod. 2.12 gives justification for Moses'
murder of the Egyptian: '[Moses saw] in the holy spirit the
two worlds and behold, there was no proselyte destined to arise from
that Egyptian; and he smote the Egyptian and buried him in the sand'.2
CN Num. 11.28 records that Joshua, in response to the prophesying of
Eldad and Medad, asked Moses to 'withhold the holy spirit from them'
In each of these additions to the MT by CN, the
Spirit is the source of special revelation or inspired speech.
Targum Onqelos. This Targum explicitly states what is implied in the

redaction of CN: the Spirit of God is 'the Spirit of prophecy' .3
The only exception is a reference to in TO Gen. 45.27.
J.P. Schafer has questioned the authenticity of this reading.4 Regardless
of which reading is to be preferred, in TO Gen. 45.27 the Spirit
functions as the Spirit of prophecy, revealing to Jacob the veracity of the
message brought to him that Joseph lives. The TO frequently translates
the of the MT with Two examples are listed below.
Gen. 41.38:
MT ...a man in whom is the Spirit of God
TO ...a man in whom is the Spirit of prophecy from
before the Lord.
1. The Aramaic text of CN is from Diez Macho, Neophyti I (6 vols.; 1968). An

ET is provided by M. McNamara and M. Maher in the same work.
2. This is the reading of M2. M1 reads, '[Moses looked] in a spirit of prophecy
in this world and in the world to come and he saw and behold, there was no innocent
man to go forth from him and he smote the Egyptian and buried him in the sand'.
3. See TO on Gen. 41.38; Exod. 31.3; 35.31; Num. 11.25, 26, 29; 24.2; 27.18.
Aramaic texts are from A. Sperber, The Bible in Aramaic. I. The Pentateuch
according to Targum Onkelos (1959). ETs cited below are my own.
4. P. Schafer, 'Die Termini "Heiliger Geist" und "Geist der Prophetic" in den
Targumim und das Verhaltnis der Targumim zueinander', VT20 (1970), p. 307.
Num. 27.18:
MT ...a man in whom is the Spirit
TO ...a man in whom is the Spirit of prophecy
These redactions in TO represent further evidence of the tendency in the

Targum tradition to equate the activity of the Spirit with prophetic
inspiration.
Targum Pseudo-Jonathan. This Targum reflects the terminology char-

acteristic of both CN and TO, using the term 15 times and the
term 11 times.1 For Targ. Ps.-J., like CN, is the
source of prophetic inspiration. Particularly noteworthy are the numer-
ous texts into which Targ. Ps.-J. inserts the term which do
not parallel CN. One example is Targ. Ps.-J. Gen. 27.5, which states
that Rebecca was enabled by the Holy Spirit to hear the words Isaac
spoke to Esau:
MT Rebekah listened as Isaac spoke to Esau.
CN Rebekah listened as Isaac spoke to Esau.
Targ. Ps.-J. Rebekah listened through the Holy Spirit as Isaac
spoke to Esau.2
The Fragmentary Targum. As in CN, the Frag. Targ. generally uses the
term rather than However, does appear in
Frag. Targ. Num. 11.28:
And Joshua son of Nun, Moses attendant, from among the youths,
spoke up and said: 'My master, Moses, stop the prophetic spirit from
them .3
Furthermore, only five occurrences of can be found in Frag.

Targ.* and of these five occurrences, two are unique to Frag. Targ. in
relation to CN: Gen. 27.1 and Gen. 37.33. According to Frag. Targ.
Gen. 27.1, Isaac was capable of being deceived by Jacob because 'he
1. : Gen. 6.3; 27.5, 42; 30.25; 31.21 (= CN);35.22; 37.33; 43.14;

Exod. 31.3 (= CN); 33.16; Deut. 5.21; 18.15, 18; 28.59; 32.26. Gen. 41.38
(= TO); 45.27; Exod. 33.16; 35.31 (= TO); Num. 11.17, 25 (= TO), 26 (= TO), 28,
29 (= TO); 24.2 (= TO); 27.18 (= TO).
2. The Aramaic text of Targ. Ps.-J. is from M. Ginsburger, Pseudo-Jonathan
(1903). ETs are my own.
3. The Aramaic text and ET are from M.L. Klein, The Fragment-Tar gums of the
Pentateuch according to their Extant Sources (2 vols.; 1980).
4. Gen. 27.1; 37.33; 42.1 (= CAO; Exod. 2.12 (= CAO; Num. 11.26 (= CN).
was old and his eyes were too dim to see' (with the MT) and further-
more, because 'the holy spirit departed from him'. In Frag. Targ. Gen.
37.33 the entire sense of the biblical passage is changed. Upon seeing
Joseph's torn tunic, rather than assuming the worst (as in the MT), Jacob
responds:
It is my son's garment; a wild beast has not devoured him nor has my son
been killed at all; however, I see through the holy spirit that an evil woman
stands opposite him, the wife of Potiphar (Frag. Targ. Gen. 37.33).
In the texts unique to Frag. Targ. there is no change from CN in the

way the activity of the Holy Spirit is perceived: the Spirit is the source
of special revelation and inspiration. Although the Targums of the
Pentateuch refer to the Spirit of God with different terms and in differ-
ent contexts, they all agree on a fundamental point: the Spirit of God is
the Spirit of prophecy.
1.2.2. Targum Jonathan to the Prophets. Targum Jonathan modifies the

Spirit-terminology of the MT in a variety of ways.1 References to the
Spirit of God in the MT are often translated inTargum
2
Jonathan. According to 77 1 Sam 10.10, 'the Spirit of prophecy
from before the Lord resided upon [Saul] and he sang praise in
their midst'. So also 77 Isa. 61.1 reads: 'The Spirit of prophecy
from before the Lord Elohim is upon me'.
The prophetic character of pneumatic experience is presupposed in
three other texts from the Targum of Isaiah. Compare the following
texts from TJ Isaiah with their counterparts in the MT:
MT Isa. 40.13 Who has understood the spirit of the Lord
TJ Isa. 40.13 Who hath directed the holy spirit in the mouth
of all the prophets
MT Isa. 63.11 Where is he who set his Holy Spirit among them?3
1. Aramaic texts are from A. Sperber, The Bible in Aramaic. II. The Former
Prophets according to Targum Jonathan (1959); and The Bible in Aramaic. III. The
Latter Prophets according to Targum Jonathan (1962). ETs are from: S.H. Levey,
The Targum ofEzekiel (1987); D.J. Harrington and A.J. Saldarini, Targum Jonathan
of the Former Prophets (1987); J.F. Stenning, Tl\e Targum of Isaiah (2nd edn, 1953).
2. See for example TJ Judg. 3.10; 1 Sam. 10.6, 10; 19.20, 23; 2 Sam. 23.2;
1 Kgs 22.24; 2 Kgs 2.9; Isa. 61.1; Ezek. 11.5.
3. A similar alteration occurs in TJ Isa. 63.10. is frequently translated with
in the Targum of Isaiah: see 77 Isa. 4.4; 28.6; 30.28; 34.6; 48.16; 59.19; 63.10,
11, 14.
77 Isa. 63.11 Where is he who caused the word of his holy prophets
to dwell among them?
MT Isa. 59.21 This is my covenant with them, says the Lord, My Spirit
who is on you, and my words that I have put in
your mouth will not depart from you.
TJ Isa. 59.21 This is my covenant with them, saith the Lord; my holy spirit
which is upon thee, and the words of prophecy
which I have put in thy mouth, shall not depart
from thy mouth.
In the Targum of Ezekiel the phrase 'the hand of the Lord' (MT:
is frequently altered to 'the Spirit of prophecy' .1
Compare, for example, TJ Ezek. 1.3, 'the Spirit of prophecy
from before the Lord rested upon (Ezekiel)', with the biblical text: 'the
hand of the Lord was upon (Ezekiel)'. In texts where prophetic
inspiration is not in view, references to the Lord's hand, 'my hand' (MT:
, are rendered 'my power' ).2 In texts from the former prophets
which speak of miraculous (non-prophetic) deeds, such as Samson's
exploits, 'the Spirit of the Lord' (MT: ) is often rendered 'Spirit
of power' .3 However, is occasionally found in texts
where we would expect to find (e.g. TJJudg. 3.10; 2 Kgs 2.9).
These texts, along with the modifications of TJ Ezekiel and TJ Isaiah
cited above, indicate that the redactors of TJ tended to associate the
Spirit exclusively with prophetic inspiration.
2. The Spirit and the Age to Come

Several passages in the Hebrew Scriptures anticipate a universal out-
pouring of the Spirit over the house of Israel in 'the last days'.4 In the
following section I shall examine how these biblical passages were inter-
preted by the rabbis and discuss the relevance of the rabbinic evidence
for reconstructing eschatological expectations in first-century Judaism.
1. See TJ Ezek. 1.3; 3.22; 8.1; 40.1. Compare also TJ Ezek. 3.14, 'and a
prophecy from before the Lord overwhelmed me', with the biblical text: 'and the
strong hand of the Lord upon me*.
2. See TJ Ezek. 6.14; 13.9; 14.9, 13; 25.7, 13, 16; 39.21. This practice is not
limited to TJ Ezekiel: see for example TJ Josh. 4.24; Jer. 6.12; 15.6; 16.21; 51.25.
3. See for example TJ Judg. 11.29; 13.25; 14.6, 19; 15.14; 1 Sam. 16.13, 14.
See also 1 Sam. 11.6, where 'the Spirit of God* is rendered 'Spirit of power'.
4. Num. 11.29; Joel 3.1-2; Ezek. 36.27; 37.14; 39.29; Isa. 44.3; Zech. 12.10.
2.1. The Eschatological Bestowal of the Spirit

The expectation of an endtime outpouring of the Spirit is found in a
number of rabbinic texts. Although the rabbis maintained that the Spirit
had departed from Israel due to her sin,1 they looked forward to the day
when the Spirit would once again come upon her people. This eschato-
logical outpouring of the Spirit is generally interpreted in light of Joel
3.1-2 (MT) as a restoration of the Spirit of prophecy.2 MHG Gen. 140
and Num. R. 15.25 are representative of this perspective:
The Holy Spirit, as in Scripture: 'I will raise up prophets from your sons'
(Amos 2.11). But because they sinned, he departed from them, as it is
written: 'Also, her prophets find no vision from the Lord' (Lam. 2.9). But
one day the Holy One will bring him back to Israel, as it is written: 'And
afterward, I will pour out my Spirit on all flesh, and your sons and
daughters will prophesy* (Joel 3.1) (MHG Gen. 140).
The Holy One, blessed be He, said: 'In this world only a few individuals
have prophesied, but in the World to come all Israel will be made
prophets', as it says: 'And it shall come to pass afterward, that I will pour
out my spirit upon all flesh, and your sons and your daughters shall
prophesy, your old men', etc. (Joel 3.1). Such is the exposition given by
R. Tanhuma, son of R. Abba (Num. R. 15.25).3
Ezek. 36.26 is frequently cited with reference to the age to come.

However, it is usually interpreted as a prophecy concerning the endtime
removal of the evil (impulse), and, in this regard, almost always
without reference to the activity of the Spirit.4 A notable exception is
Tan. add. to
Concerning this the Wise say: The one who does not look at another's
wife, the evil impulse has no power over him. In the World to
come the Holy One, blessed be He, will take the evil impulse from us and
1. See MHG Gen. 135, 139-40; MHG Exod. 438; Ruth R. Proem 2; Sif. Dent.
§173.
2. See MHG Gen. 139-40; Num. R. 15.25; Dent. R. 6.14; Lam. R. 4.14; A/Mr.
Ps. 14.6, 138.2. Ag. Ber. §23.2 clearly refers to a restoration of the Spirit of prophecy,
but without reference to Joel 3.1.
3. Hebrew text of MHG Gen. 140 is from M. Margulies. Midrash Haggadol
on the Pentateuch, Genesis, p. 140. ET is my own. ET of Num. R. 15.25 is from
J.J. Slotki, 'Numbers', in Tlie Midrash Kabbah, III.
4. Exod. R. 15.6; 41.7; Num. R. 14.4; Dent. R. 6.14; Cant. R. 1.2.4; Eccl. R.
9.15; A/Mr. Ps. 14.6. Jer. 31.33 is also cited in conjunction with the hope that the evil
•or would be removed in the age to come: Cant. R. 1.2.4; Eccl. R.2.1.
place in us his Holy Spirit as it is written: 'I will remove the

heart of stone from your flesh and I will put my Spirit in you* (Ezek.
36.26-27).l
Numerous texts cite Ezek. 36.26 independent of any reference to the

evil . These texts are also remarkably silent concerning the activity of
the Spirit: they usually refer to the endtime transformation of the heart
without alluding to the Spirit.2
My judgment that the rabbis generally interpreted the eschatological
outpouring of the Spirit as a restoration of the Spirit of prophecy (Joel
3.1-2) is confirmed by Deut. R. 6.14 and Midr. Ps. 14.6. These texts
speak of the age to come with reference to both Ezek. 36.26 and Joel
3.1. In each instance, the transformation of the heart alluded to in Ezek.
36.26 is presented as a prerequisite for the eschatological bestowal of the
Spirit, which is interpreted in light of Joel 3.1 as an outpouring of the
Spirit of prophecy.
In Deut. R. 6.14 the future eradication of the evil is linked to
Ezek. 36.26 and cited as a precondition for the endtime restoration of
the divine presence The rabbis commonly believed that experi-
3
ence of the Spirit was dependent upon the immanence of the
Therefore, Joel 3.1 is offered as scriptural proof that in the age to come
the shall be restored to Israel.
God said: 'In this world, because there are amongst you slanderers, I have
withdrawn My divine Presence from amongst you', as it is said,
'Be Thou exalted, O God, above the heavens' (Ps. 52.12). 'But in the time
to come, when I will uproot the Evil Inclination from amongst you', as it is
said, 'And I will take away the stony heart out of your flesh' (Ezek.
36.26), 'I will restore My Divine Presence amongst you'. Whence
this? For it is said, 'And it shall come to pass afterward, that I will pour out
My Spirit upon all flesh', etc. (Joel 3.1); 'and because I will cause My
Divine Presence to rest upon you, all of you will merit the Torah,
1. Hebrew text is from S. Buber, Midrasch Tanchuma (1885). ET is my own.

Num. R. 17.6 also refers to the Spirit by quoting from Ezek. 36.27 as does Tan. add.
to . However Num. 17.6 lacks the editorial comment,l which
is unique to Tan. add. to
2. See b. Suk. 52a; Gen. R. 34.15; Num. R. 15.16; Cant. & 6.11.1; Eccl. R. 1.16.
By way of contrast, the following texts refer to the activity of the Spirit with reference
to Ezek. 36.26-27: b. Her. 31b; fc. Suk. 52b; Num. R. 9.49; Midr. Ps. 73.4.
3. See b. Yam. 9b, Ag. Ber. §23.2, and Schafer, Die Vorstellung, pp. 140-43.
and you will dwell in peace in the world', as it is said, 'And all children
shall be taught of the Lord; and great shall be the peace of thy children'
(Isa.44.13)(D«w/. R. 6.14).1
Midr. Ps. 14.6 also refers to the transformation of Israel's heart

(Ezek. 36.26) as a precondition for the eschatological bestowal of the
Spirit of prophecy (Joel 3.1-2).
Another comment: David spoke the first time in behalf of the Master, the
Holy One, blessed be He, who said: 'Oh that they had such a heart as this
always, to fear Me, and keep My commandments' (Deut. 5.25); and he
spoke the second time in behalf of the disciple Moses who said: 'Would
that all the Lord's people were prophets' (Num. 11.29). Neither the words
of the Master nor the words of the disciple are to be fulfilled in this world,
but the words of both will be fulfilled in the world-to-come: The words of
the Master, 'A new heart also will I give you and ye shall keep Mine ordi-
nances' (Ezek. 36.26), will be fulfilled; and the words of the disciple, 'I
will pour out My spirit upon all flesh; and your sons and daughters shall
prophesy' (Joel 3.1), will also be fulfilled (Midr. Ps. 14.6).2
A large group of texts refer to the eschatological bestowal of the

Spirit in general terms.3 These texts offer little information concerning
the Spirit's future function. However, in view of the evidence cited above
and the general tendency of the rabbis to identify the Spirit with pro-
phetic inspiration, one may assume that these texts are harmonious with
the perspective of MHG Gen. 140 and Num. R. 15.25: the eschatological
outpouring of the Spirit signifies the restoration of the prophetic gift.
Although many of the texts cited above were edited at a relatively late
date,4 the following factors suggest that they bear witness to traditions
which accurately reflect aspects of the hope of first-century Judaism.5
First, 1QS 3.13-4.26 offers an early parallel to the rabbinic texts which
speak of the end-time eradication of the evil in light of Ezek. 36.26.
The conceptual similarities between 1QS 3-4 and the relevant rabbinic
texts are apparent; and the term "fir appears in 1QS 4.5.6 Secondly, in
1. ET is from J. Rabinowitz, 'Deuteronomy', in The Midrash Rabbah. Hebrew

text is from S. Liebermann, Midrash Debarim Rabbah (1940).
2. ET is from W.G. Braude, The Midrash on Psalms (1959).
3. MHGGcn. l3S;Num. R. 15.10; Cant. R. 1.1.11; Pes. R. Ib; Lam. R. 3.138.
4. For example, Midrash Haggadolwas compiled in the thirteenth century AD
(Schurer, History, I, p. 93).
5. So also Davies, Paul, p. 216.
6. On the relationship between the in the scrolls and the rabbinic see
1
B. Otzen, , ThWAT, III, p. 839. Cf. Jub. 1.20-25.
view of the antiquity of the tradition concerning the withdrawal of the

Spirit and biblical texts such as Num. 11.29 and Joel 3.1-2, it is highly
probable that traditions similar to those found in MHG Gen. 140 and
Num. R. 15.25 were current in the first century. Indeed, although it is
quite likely that these traditions were often suppressed in the post-
Christian era for polemical reasons,1 it is difficult to imagine why rabbis
of this later period would create such traditions in light of Christian
claims. However, the silence of the non-rabbinic intertestamental litera-
ture concerning a universal outpouring of the Spirit of prophecy may
indicate that this expectation was a peripheral element in the hope of
first-century Judaism.2
2.2. The Spirit and the Resurrection

The rabbis occasionally associate the Holy Spirit with the resurrection in
the age to come. These citations generally fall into one of two categories:
texts which refer to the 'chain* saying of R. Phineas b. Jair,3 and texts
which cite Ezek. 37.14.4
The 'chain* of R. Phineas b. Jair is found in the earliest strata of the
rabbinic literature, the Mishnah:
R. Phineas b. Jair says: Heedfulness leads to cleanliness, and cleanliness
leads to purity, and purity leads to abstinence, and abstinence leads to
holiness, and holiness leads to humility, and humility leads to the shunning
of sin, and the shunning of sin leads to saintliness, and saintliness leads to
[the gift of] the Holy Spirit, and the Holy Spirit leads to the resurrection of
the dead. And the resurrection of the dead shall come through Elijah of
blessed memory. Amen (m. Sot 9.15).5
The initial part of the 'chain* (up to and including 'saintliness leads to
[the gift of] the Holy Spirit') portrays the Spirit as a gift presently
available to the pious individual. The latter part of the 'chain* ('the Holy
Spirit leads to the resurrection of the dead') describes the Spirit as an
1. See Kremer, Pfingstbericht, pp. 81 -82.

2. See D. Hill, New Testament Prophecy (1979), pp. 35-36 and M.A. Chevallier,
L'Esprit et le Messie (1958), p. 105.
3. See m. Sota 9.15; b. 'Abod. Zar. 20b; Yalq, Isa. §503; y. Sheq. 3.4; Cant.
R. 1.1.9 and the various other texts cited by Schafer, Die Vorstellung, pp. 118-19.
4. Gen. R. 14.8; 96 (MSV); 96.5; Exod. R. 48.4; Cant. R. 1.1.9; Midr. Ps. 85.3;
Pes. R. 1.6. In the 'chain* of Cant. R. 1.1.9, Ezek. 37.14 is cited as the prooftext for
the statement, 'the Holy Spirit leads to the resurrection of the dead'.
5. Strack places R. Phineas b. Jair in the fourth generation of the Tannaim
(c. 180 AD) (Introduction, p. 117). ET is from H. Danby, The Mishnah (1933).
eschatological gift granted to the nation. How can these disparate con-
ceptions of the Spirit (contemporary-individual/eschatological-national)
be reconciled? P. Schafer suggests a possible solution.1 He postulates
that the initial part of the 'chain' represents the original form of a tradi-
tion which originated in mystical circles outside of orthodox Judaism.
The latter part of the 'chain' was inserted later to accommodate the
'chain' to the orthodox perspective (withdrawal of the Spirit in the past/
return in the age to come).
Schafer's hypothesis is not entirely convincing. Although there is
some textual support for his suggestion that the reference to Elijah is
secondary,2 the crucial phrase which links the Spirit to the resurrection
is found in all of the parallel texts. Furthermore, a number of other texts
refer to the Spirit as a reward for piety.3 Since these texts were not
expunged or altered by the rabbis, I am hesitant to view m. Sot 9.15 as
the product of such activity.
There is an alternative solution, one that is not dependent on hypo-
thetical redactional activity. F. Biichsel argued that when the rabbis
spoke of the Spirit as a reward for pious living, they did not imply that
contemporary experience of the Spirit was possible.4 Rather, they were
using language descriptive of the age to come for the purpose of moral
exhortation in the present. Thus Biichsel interprets the Spirit references
in the 'chain' as descriptions of the ideal future.5 In this way Biichsel
provides a satisfying solution to the problem posed by the text. The
temporal contradiction is resolved, for both statements concerning the
Spirit refer to that which will be experienced in the age to come. The
individual and national dimensions of the text are also reconciled, for the
purpose of the text is to provide moral exhortation: the text affirms that
the piety of the individual leads to the future redemption of the nation.
This redemption is described in terms of the future resurrection, which is
associated with the eschatological gift of the Spirit.
The second group of texts relate the Spirit to the resurrection by
1. Schafer, Die Vorstellung, pp. 120-21.

2. 'Abod. Zar. 20b and Yalq. Isa. §503 omit the part which speaks of Elijah.
3. The Holy Spirit is cited as a reward for: 'obedience to the law' (Mech. 113-
14); 'learning and doing [the law]' (e.g. Lev. R. 35.7; b. Ber. 17a); 'good works'
(Num. R. 10.5; Ruth R. 4.3); 'the proclamation of the Torah' (Cant. R. 1.1.8-9);
'devotion to Israel' (Num. R. 15.20); 'study of the Torah' (Eccl. R. 2.8.1).
4. Buchsel, Der Geist Gottes, pp. 128-29.
5. Buchsel, Der Geist Gottes, p. 131.
drawing upon Ezek. 37.14.' Several of these texts repeat a tradition

dealing with the fate of the righteous who die outside of Israel.2 Ezek.
37.12-13 is a crucial element in the tradition because it associates
the resurrection with 'the land of Israel' (Ezek. 37.12). The phrase
('and I will put my Spirit in you', Ezek. 37.14), however,
plays a relatively minor role. This is particularly apparent in Pes. R. 1.6,
where the phrase is interpreted in light of Isa. 42.5 as a reference to the
restoration of the 'breath' ( of life.
'And His land shall make expiation for His people' (Deut. 32.43). Does
this statement mean that the righteous outside the Land will lose out? No!
Why not? Because, as R. Eleazar, citing R. Simai, went on to say, God will
make underground passages for the righteous who, rolling through them
like skin bottles, will get to the Land of Israel, and when they get to the
Land of Israel, God will restore their breath to them, as is said, 'He that
giveth breath unto the people upon it, and spirit to them that go through it'
(Isa. 42.5). As a matter of fact, in Ezekiel there is an explicit verse on this
point: 'You shall know that I am the Lord when I open your graves'
(Ezek. 37.13), 'and bring you into the Land of Israel' (Ezek. 37.12). In
that hour, 'I will put My spirit in you, and ye shall live' (Ezek. 37.14). You
thus learn that in the days of the Messiah the dead of the Land of Israel are
to be [at once] among the living; and that the righteous [dead] outside the
Land are to get to it and come to life upon it (Pes. R. 1.6).3
Ezek. 37.14 does not appear to have exerted significant influence on

rabbinic eschatological expectations. The texts which refer to Ezek.
37.14 are few and relatively late. Furthermore, when Ezek. 37.14 is
cited in the literature, it is often ancillary to Ezek. 37.12. The 'chain' of
R. Phineas b. Jair (m. Sot 9.15) indicates that the Spirit was, in some
quarters, associated with the resurrection at a relatively early date.
However, in view of the virtual silence on this matter in the non-rabbinic
sources of the intertestamental period,4 one must conclude that the Spirit
of God was generally not associated with the resurrection in first-
century Judaism.
1. Gen. R. 14.8; 96 (A/SV); 96.5; Exod. R. 48.4; Midr. Ps. 85.3; Pes. R. 1.6.
2. Pes. R. 1.6; Gen. R. 96.5; cf. Gen. R. 96 (AfSV).
3. ET of Pes. R. 1.6 is from W.G. Braude, Pesikta Rabbati: Discourses for
Feasts, Fasts, and Special Sabbaths (1968).
4. See Chapter 3 §2.3 above.
3. Summary
We have seen that early rabbinic tradition identifies the Spirit as the
source of prophetic inspiration. The ancient exegetical traditions con-
tained in the Targums also tend to associate the Spirit exclusively with
prophetic inspiration. This pneumatological perspective is reflected in the
eschatological expectation of the rabbis. According to the rabbis, the
Spirit had departed from Israel due to her sin; however, in the age to
come the Spirit would once again come upon her people. This eschato-
logical outpouring of the Spirit is generally interpreted in light of Joel
3.1-2 as a restoration of the Spirit of prophecy. By way of contrast,
Ezek. 36.26-27 is usually interpreted as a prophecy concerning the
endtime removal of the evil , and most frequently without reference
to the activity of the Spirit. Indeed, the eradication of the evil is pre-
sented as a prerequisite for the end-time bestowal of the Spirit of
prophecy. These expectations are probably rooted in early tradition,
although they may represent a peripheral element in the hopes of first-
century Judaism. Ezek. 37.14 did not exert much influence on rabbinic
conceptions of the age to come. Thus, one may conclude with some
confidence that the Spirit of God was generally not associated with the
resurrection in first-century Judaism.
CONCLUSION
The literature of intertestamental Judaism consistently identifies

experience of the Spirit with prophetic inspiration. The Spirit enables the
sage to attain the heights of sapiential achievement, equips the Messiah
with special knowledge to rule, and grants insight to the prophet of the
Lord. The inspiration of the Spirit, whether it be in relation to the sage,
Messiah, or prophet, is almost always related to inspired speech. However,
the literature shows a general reluctance to associate the Spirit with
miraculous deeds. The man or woman endowed with the Spirit may
perform miracles, but these works of wonder are usually not attributed
to the Spirit. Furthermore, contemporary experience of the Spirit was
deemed either an impossibility or less profound in nature than that of the
past. The outlook for the future was more positive. Although Jewish
expectations centered on the appearance of a prophetic or messianic
figure endowed with the Spirit, an eschatological bestowal of the Spirit
of prophecy probably constituted an aspect of the Jewish hope. Thus I
conclude that the Jews of the pre-Christian era generally regarded the
gift of the Spirit as a donum superadditumgranted to various individuals
so that they might fulfill a divinely appointed task. The gift of the Spirit
was not viewed as a soteriological necessity: one need not possess the
gift in order to live in right relationship to God and attain eternal life
through the resurrection. Indeed, the gift of the Spirit was generally not
associated with the resurrection of the dead.
The only exceptions to the perspective outlined above are found in
sapiential writings. The wisdom tradition displays an increasing pessi-
mism toward humanity's ability to attain wisdom by purely rational
means (study of the law unaided by the Spirit). The relatively optimistic
anthropology of Sirach is replaced by more pessimistic appraisals of
humanity in Wisdom and 1QH. In these texts, the gift of the Spirit,
previously viewed as the source of esoteric wisdom and inspired speech,
is presented as the source of sapiential achievement at every level. Thus
the developments within the sapiential tradition culminate in the
attribution of soteriological significance to the gift of the Spirit.
Part II
THE PROPHETIC PNEUMATOLOGY OF LUKE
INTRODUCTION
My goal in the following section is to uncover Luke's distinctive

pneumatology. The method of analysis employed is redaction critical. I
shall examine relevant passages in Luke-Acts in an effort to detect
Luke's 'creative contribution in all its aspects' to the tradition con-
cerning the work of the Spirit which he transmits.1 I shall not assume
Luke's theological perspective is revealed only in his modification of
received sources; thus my concern will include Luke's selection, as well
as his arrangement and modification of received material.
I accept the two-document hypothesis as axiomatic. Therefore, I have
assumed that Luke knew Mark and a written source Q. Although Markan
priority has been subjected to severe criticism of late, it still remains, in
my opinion, the best solution to a complex problem. Similarly, while
recognizing that questions related to Q are equally complex, I have con-
cluded that it represents (at least partially) a written source utilized by
both Matthew and Luke.
The separation of tradition from redaction is more difficult in Acts
than in Luke's Gospel since we are unable to reconstruct with the same
degree of certainty any of the sources employed by the author.21 reject,
however, the notion that due to a lack of source material Luke produced
Acts in a manner entirely different from his Gospel. In spite of notable
claims to the contrary,3 the conditions for the formation of tradition
were not unfavorable in apostolic times. In the formation of Acts, like his
Gospel, Luke used a variety of written (and perhaps oral) sources. It is,
however, generally impossible to determine to what extent Luke's narra-
tive is based on traditional material. Nevertheless, since Luke 'is not
satisfied with transcribing his sources' but 'rewrites the text by putting
1. S.S. Smalley, 'Redaction Criticism', in New Testament Interpretation (1977),

p. 181.
2. J. Dupont, The Sources of Acts: The Present Position (1964), pp. 166-67.
3. M. Dibelius, Studies in the Acts of the Apostles (1956), pp. 2-3 and
E. Haenchen, The Acts of the Apostles (1971), pp. 81-90.
Introduction 105
the imprint of his vocabulary and style everywhere',1 Acts remains an

invaluable source for determining Luke's distinctive pneumatological
perspective.
1. Dupont, Sources, p. 166.

Chapter 6
PROPHECY RENEWED:
THE INFANCY NARRATIVES (LUKE 1.5-2.52)
1. Source Criticism
Attempts at reconstructing the sources behind the initial chapters of
Luke's Gospel have produced limited and rather varied conclusions.
Raymond Brown has emphasized Luke's creative hand,1 while others,
such as Stephen Farris have argued for a more substantial core of
traditional material behind Luke's account.2 The issue is a complicated
one: does Luke 1-2 reflect the 'translation Greek' of originally Semitic
sources or a skillful imitation of Septuagint style on the part of the
author? Brown despaired of reaching a conclusion on stylistic grounds,
and therefore his conclusions were reached purely on the basis of
content and thought pattern.3 Farris, however, utilizing criteria devel-
oped by Raymond Martin for distinguishing between translation Greek
and original Greek, has argued persuasively on the basis of style that
Luke 1 and 2 are based largely on Semitic sources.4 Attempts to recon-
struct these sources have not produced any assured results.5 Indeed, the
problem at this point in time appears unsolvable. Since my primary
concern is with isolated portions of the non-hymnic sections of Luke 1-
2, it will be sufficient to note the following points. First, the linguistic
1. R.E. Brown, 'Luke's Method in the Annunciation Narratives of Chapter

One', in Perspectives on Luke-Acts(1978), pp. 126-38, andThe Birth of the
Messiah: A Commentary on the Infancy Narratives in Matthew and Luke (1977),
esp. pp. 247-48.
2. See S.C. Farris, 'On Discerning Semitic Sources in Luke 1-2', in Gospel
Perspectives (1981), II, pp. 201-38 and Farris, The Hymns of Luke's Infancy
Narratives: Their Origin, Meaning and Significance (1985).
3. Brown, The Birth of the Messiah, p. 246.
4. See Farris, 'Sources', pp. 201-38, and Hymns, pp. 50-66.
5. H. Schiirmann, Das Lukasevangelium (1969), I, pp. 143-44.
6. Prophecy Renewed: The Infancy Narratives 107
evidence, as Farris has shown, indicates that in all probability Luke's use
of traditional material reaches beyond the hymnic material.1 Secondly,
although Luke probably drew upon traditional material for the narrative
portions of Luke 1-2, these sections, in their final forms, have been
significantly shaped by Luke. Luke has selected, organized, and modified
the traditional material at his disposal. By comparing the text of Luke 1-
2 with Luke's literary style and theological perspective reflected
throughout his two-volume work, I believe it is possible, at least with
regard to those sections which refer to the activity of the Spirit, to
distinguish between tradition and Lukan redaction. In light of these
considerations I conclude that we have in chs. 1 and 2 material which
provides important insight into Luke's unique perspective on the Spirit.
2. Various Texts
The theme of fulfillment is central to the infancy narratives of Luke.
Providing commentary on the narrative portions of the text, the canti-
cles proclaim that the promises of God find their fulfillment in the events
of Luke 1-2. Indeed, from the beginning a sense of anticipation is
created as the reader enters into the world of pietistic Judaism. We are
introduced to a host of righteous characters: Zechariah and Elizabeth are
in the sight of God' (1.6), Mary is 'highly favored'
1.28), Simeon is 'righteous and devout'
2.25), Anna is a 'prophetess' (2.36).2 These devout figures
are dedicated to the law (1.59; 2.21-22) and the Temple cult (1.9; 2.27,
37). The atmosphere is permeated with a sense of joy 1.14; 2.10;
1.14,28,58; 1.14, 44; 1.47;
1.41). These twin themes of piety and joy highlight the sense of
expectation which is generated by angelic visitations and prophecy and
which culminates in the births of the precursor and the Messiah.
A leading role in this drama of fulfillment is played by the Spirit. The
silence of spirit-inspired prophetic activity to which the intertestamental
literature attests is shattered at the very outset of the narrative, and
pneumatic inspiration constitutes a recurring motif. In 1.13-14 the angel
Gabriel announces to Zechariah that his wife Elizabeth will bear a son,
John. Of John it is written: 'he will be filled with the Holy Spirit
1. See also I.H. Marshall, The Gospel of Luke: A Commentary on the Greek
Text( 1978), pp. 46^9.
2. All English biblical citations are from the NIV unless otherwise noted.
while yet in his mother's womb'

(1.15).1 Here the Spirit is depicted as the impetus of John's prophetic
ministry. This judgment is confirmed by the immediate context: John
will go before the Lord 'in the spirit and power of Elijah'
1.17). John's unique reception of the Spirit while
still in the womb points to John's special status and role: he is 'more
than a prophet' (7.26,28) and 'shall go before the Lord' (1.17).
The use of in conjunction with the anarthrous usage of
in v. 15 and the collocation of and in
v. 17 indicate that these phrases are to be attributed to Luke. The use of
with the Spirit is characteristic of Luke (Lk. 1.41, 67; Acts
2.4; 4.8, 31; 9.17; 13.9, 52). Although is also found in
conjunction with the Spirit in the LXX (Exod. 28.3; 31.3; 35.31; Deut.
34.9; Wis. 1.7; A of Sir. 48.12), the frequency is rather low when com-
pared with Luke. The anarthrous usage of in v. 15 is
2
clearly Lukan. Similarly, the combination of and is
also common to Luke (Lk. 1.35; 4.14; Acts 1.8; 10.38; cf. Lk. 24.49;
Acts 6.3-8), although again this usage is not entirely unique (1QH 7.6-7).
It is significant that the phrases 'he will be filled with the Holy Spirit
while yet in his mother's womb* in v. 15 and 'in the spirit and power of
Elijah' in v. 17 can be omitted from the text without significantly
altering the flow of thought. On the whole, the evidence suggests that
these phrases are to be attributed to Luke. Although it is quite possible,
indeed I suggest likely, that Luke had access to traditional material
concerning John's miraculous birth by the aged Elizabeth, I conclude
that Luke has placed the references to the Spirit (1.15, 17) in the narra-
tive in order to emphasize the pneumatic and prophetic character of
John's ministry and to strengthen the links between John and Jesus.
Luke 1.41 states that upon meeting Mary, Elizabeth 'was filled with
the Holy Spirit' and pronounced an
inspired blessing upon her and the child she would bear. The phrase
occurs again in Lk. 1.67 with reference to
Zechariah. The close association between the activity of the Spirit and
prophecy is made explicit in this introductory formula: 'Zechariah was
filled with the Holy Spirit and prophesied '. This usage
1. ET is my own.
2. G. Schneider, 'Jesu geistgewirkte Empfangnis (Lk 1,340', TPQ 119 (1971),
p. 109. The anarthrous usage occurs with the following frequency: Matthew, 3x;
Mark, Ix; Luke, 8x; John, 2x; Acts, 16x.
of in 1.67 parallels that of

('in a loud voice she exclaimed') in 1.42. Thus in Lk. 1.41 and 1.67 the
Spirit acts as the Spirit of prophecy, inspiring prophetic speech. Luke's
penchant for using with the Spirit, the parallels between 1.41
and 1.67, and the introductory role of the phrases lead us to conclude
that Luke is responsible for at least the phrase
in v. 41 and v. 67.' Luke highlights the Spirit's role in the
prophetic activity of Elizabeth and Zechariah, as well as John.
A cluster of references to the Spirit appear in Lk. 2.25-27 with refer-
ence to Simeon. After a description of Simeon's piety we read: 'and the
Holy Spirit was upon him' 2.25).
The following verses define more precisely how the Spirit functioned in
the life of Simeon. In v. 26 the Spirit is cited as the source of special
revelation: 'it had been revealed to him by the Holy Spirit'
that he would live to see the Messiah. The
phrase 'he went in the Spirit into the temple'
v. 27)2 refers to the state of inspiration which not only led
Simeon into the temple, but which also led to his spontaneous outburst
of praise. Thus in 2.25-27 the Spirit functions as the Spirit of prophecy,
granting special revelation, guidance, and inspiring speech.
The separation of source material from Lukan redaction is exceed-
ingly difficult in these verses. The issue is irrelevant if Luke created the
story in its entirety, but as I have suggested, this is unlikely. If vv. 25-27
reflect traditional material as I suspect, it is quite possible that Luke has
influenced its present form. Even if a written source forms the basis of
vv. 25-27, it would not have been difficult for Luke to have altered this
source by inserting the three references to the Spirit. The phrase 'and
the Holy Spirit was upon him' is not integral to the flow of thought and
could easily have been added to the end of v. 25. Similarly, 'by the Holy
Spirit' (v. 26) and 'in the Spirit' (v. 27) can be deleted (and thus added)
without the sense of the verses being altered. This of course does not
constitute proof that Luke added these phrases to an existing source.
However, in light of Luke's interest in the Spirit elsewhere in the
infancy narratives and throughout Luke-Acts I suggest this as a plausi-
ble hypothesis. Although the linguistic evidence by itself is unconvincing,
it does lend credibility to my hypothesis of Lukan redaction in v. 25 and
1. Fitzmyer concludes that Lk. 1.67 is 'undoubtedly redactional' (The Gospel

According to Luke /-/X [1981], p. 382).
2. ET is my own.
v. 27. The unusual construction of (2.25) is found

in Acts 1.15, and with is frequently employed by Luke (Lk.
4.18; Acts 1.8; 2.17; 10.44, 45; 11.15; 16.6).1 The verb of motion with
(2.27) finds parallels in Lk. 4.1 and 4.14, material
which is clearly Lukan.
In a manner similar to Simeon, the prophetess Anna speaks over the
child in the Temple (2.36-37). There is no allusion to the activity of the
Spirit here. This silence concerning the Spirit may be the result of two
factors. First, whether it be due to a lack of source material or his own
literary purpose, Luke does not record the content of Anna's inspired
message. This contrasts sharply with the experience of Elizabeth, Mary,
Zechariah and Simeon.2 Secondly, the activity of the Spirit is implicit in
the reference to Anna as a 'prophetess'. I suggest that since Luke did
not record Anna's inspired words, he refrained from alluding to the
Spirit's activity in a direct way, choosing simply to name her as a
prophetess. Although this is conjecture, it fits the general pattern of the
infancy narratives where the Spirit inspires oracles transcribed by Luke.
From this analysis of the passages cited above it is evident that Luke
not only has a special interest in the Holy Spirit, but also that his under-
standing of the Spirit is inextricably related to prophetic phenomena.
This conclusion is not dependent on any specific source theory. Those
who argue for a minimal amount of traditional material behind Luke's
infancy narratives will have no difficulty in accepting my conclusions.
However, I have attempted to demonstrate that this conclusion is also
compatible with the view that Luke did have access to a considerable
amount of traditional material, largely in the form of written sources.
Indeed, we can go a step further. Although my case is advanced if these
hypotheses regarding Luke's modification of source material in the
infancy narratives are accepted, the conclusion stated above is not
dependent upon them. Regardless of whether Luke is responsible for the
Spirit references in the infancy narratives or whether they are to be
attributed to his sources, the fact that he has chosen this material is in
itself an indication of his theological Tendenz. Clearly, in each of the
passages cited above the Spirit functions as the source of prophecy.
1. Lk. 4.18 and Acts 2.17 are quotations from the OT.
2. The reference to John the Baptist in 1.15 is in the future tense. However, it
would appear that his filling is accompanied by the prophecy of Elizabeth (1.41-42)
and his leaping in the womb.
However, there is one exception to this otherwise uniform pattern. To

this exception I now turn.
3. Birth by the Spirit (Luke 1.35)

Lk. 1.35 records Gabriel's explanation to Mary concerning how the
miraculous birth is to take place:
The Holy Spirit will come upon you,

and the power of the Most High will overshadow you.
The passage poses a problem. If Luke, consistent with the Judaism of

his day, understands the Spirit as the Spirit of prophecy, how can he
attribute creative functions to the Spirit? Not only is this description of
the Spirit's activity unique to Luke, but it is also quite uncommon to the
Jewish thought world of Luke's day.1 In light of these considerations the
question cannot be overlooked: what does this passage tell us of Luke's
understanding of the activity of the Spirit? By way of response I shall
examine the traditional basis of the passage, the role this passage plays in
the Jesus-John parallels which are so central to the structure of Luke's
narrative, and the significance of the parallelism in v. 35.
In his 'Jesu geistgewirkte Empfangnis (Lk. l,34f)', G. Schneider has
argued persuasively on the basis of style that Luke has substantially
shaped Lk. 1.34-35.2 It is equally clear that, although the infancy narra-
tives of Luke and Matthew represent independent accounts, they are
both based upon a tradition that connected Jesus' miraculous conception
to the activity of the Spirit (Mt. 1.18, 20). This tradition then forms the
basis of Luke's reference to the Spirit in 1.35, which in its present form
reflects Luke's hand.3
Luke's decision to include in his Gospel the tradition concerning the
Spirit's creative role in Jesus' conception was probably influenced by
his desire to draw parallels between John and Jesus. Indeed, the Jesus-
John parallels form the basis of the structure of Luke's narrative: John is
1. See Davies, Paul, pp. 189-90 and L. Legrand, 'L'arriere-plan neotestamentaire

de Lc. 1,35', RB 70 (1963), p. 177.
2. Schneider, 'Jesu geistgewirkte Empfangnis', p. 110, see pp. 109-10 for his
discussion of the Lukan characteristics of Lk. 1.34-35.
3. Schneider sees an oral tradition behind the two accounts ('Jesu geistgewirkte
Empfangnis', p. 110).
the precursor, Jesus the Messiah. As we have seen, John was 'filled with
the Spirit' while yet in his mother's womb. It would only be natural for
Luke to include traditional material which shows the superiority of
Jesus.1
There is also evidence that, through his formulation of v. 35, Luke has
attempted to minimize the contrast between the creative role of the
Spirit in the tradition and his own prophetic understanding of the Spirit.
First, G. Schneider notes that Luke does not connect the Spirit to the
conception process as explicitly as Matthew. Whereas Matthew directly
relates the Spirit's activity to the one who has been conceived
, aorist passive, Mt. 1.20) in Mary's womb, Luke simply refers
to the one who is born , present passive, Lk. 1.35).2
Secondly, Luke does not attribute the birth of Jesus exclusively to the
activity of the Spirit. With the phrase
Luke adds another dimension to the tradition. Although
this phrase is often ignored as a redundant piece of synonymous
parallelism,3 Luke's usage of elsewhere suggests this addition is
theologically motivated.
E. Schweizer has pointed out that Luke nowhere attributes exorcisms
or miracles of healings to the work of the Spirit. Certainly Schweizer is
right when he notes that according to Lk. 12.10 'the Spirit is no longer
the power of God manifested in exorcisms' (Mk 3.29), but 'the power
of God manifested in the inspired utterance of the witnesses of Jesus'.4
Luke's insertion of 'by the finger of God' (Lk. 11.20) in lieu of Q's 'by
the Spirit of God' (Mt. 12.28),5 despite his interest in the Spirit, is
striking and points in a similar direction. This makes Luke's omission of
'to heal the broken hearted'
in Lk. 4.18-19 (Isa. 61.1, LXX) all the more significant.6 It is to
be noted that although Luke describes Stephen as 'a man full of the
Holy Spirit' (Acts 6.3), he prefaces the comment that Stephen 'did great
wonders and miraculous signs' with the appellation, 'a man full of God's
grace and (Acts 6.8). It can also be argued that Luke attributes
1. Schweizer, 'The Spirit of Power', p. 263.

2. Schneider, 'Jesu geistgewirkte Empfangnis', p. 112.
3. See for example C.K. Barrett, The Holy Spirit and the Gospel Tradition
(1947), p. 76.
4. Schweizer, , p. 407. See also Haya-Prats, Force, pp. 37-44.
5. See Chapter 9 §3 below for an analysis of this text.
6. ET is my own.
the blinding of Elymas in Acts 13.11 to the 'hand of the Lord' so that
the action of the Spirit on Paul described in Acts 13.9 has an exclusively
prophetic sense. Similarly, in light of this Lukan tendency I would argue
that the longer reading of Acts 8.39 is the more original: 'the Holy Spirit
fell upon the eunuch, but the angel of the Lord caught up Philip'.1 If this
is the case, Philip is snatched away by an angel of the Lord, not by the
Holy Spirit. Consistent with the general tendency in the writings of
intertestamental Judaism, Luke takes great care not to associate the
Spirit directly with the broader dimensions of the miraculous, such as
healings and exorcisms; rather he limits reference regarding the direct
agency of the Spirit to prophetic activity: the Spirit is the source of
special revelation and inspired speech.
Luke does, however, attribute healings and exorcisms to the
of God (Lk. 4.36; 5.17; 6.19; 8.46; 9.1; Acts 4.7; 6.8).2 Luke's redac-
tional employment of in Lk. 9.1 (cf. Mk 6.7) is particularly
instructive, for here the disciples are granted to expel demons
and heal the sick even though they have not yet received the Spirit. This
would appear to indicate an important distinction between Luke's use of
and The question becomes more complicated, how-
ever, when it is recognized that Luke can use the two terms together
with little apparent distinction, as is the case in Lk. 1.35 (Lk. 1.17; 4.14;
24.49; Acts 1.8; 10.38). Are the terms synonyms for Luke or is a dis-
tinction intended? Certainly the evidence cited above would point to a
nuanced usage of these terms on the part of Luke, but what of the
passages where the terms occur together?
John's ministry, in Lk. 1.17, is described in terms of Elijah's: 'and he
will go on before the Lord, in the Spirit and power of Elijah'
In 4.14 of his Gospel Luke writes that
Jesus returned to Galilee 'in the power of the Spirit'
clearly a redactional addition of Luke. In Lk. 24.49
the disciples are told to wait in Jerusalem until they are clothed with
'power from on high' , a reference to the gift of
the Spirit. This is made explicit by Acts 1.8: 'But you will receive power
1. As I.H. Marshall notes. This [the shorter ending] is an abrupt ending to the
story, and it is considerably eased by a longer form of the text... Although the ms
evidence for the longer text is weak, it could be original* (The Acts of the Apostles
[1980], p. 165).
2. Note that the references to 8<>vaui<; in Lk. 4.36, 6.19,9.1 and probably Acts
10.38 are redactional.
when the Holy Spirit comes upon you'. Finally, in Acts

10.38 Peter declares of Jesus: 'God anointed [him] with the Holy Spirit
and power' These passages indicate that
for Luke the Holy Spirit is the source of 'power'. However, they do not
indicate that the two terms are merely synonyms.1 Close examination
reveals that Luke uses these terms in a highly nuanced way. In each of
the cases cited above Luke uses in relation to in order
to describe the source of both prophetic activity and miracles of healing
or exorcisms. That is to say that when Luke uses the terms
and together he has in mind a combination of prophetic speech
and miracles of healing and exorcisms, rather than the separate activities
which are normally associated with and respectively.
In Lk. 1.17 Luke likens John's ministry to that of Elijah, an Old
Testament figure known for 'power of miracles and his gift of the
prophetic spirit, both of which were passed on to Elisha' (2 Kgs 2.15).2
Lk. 4.14 is a redactional insertion on the part of Luke describing the
means by which Jesus proclaimed the good news (4.15-32) and
performed exorcisms (4.33-36) and miracles of healing (4.40) in Galilee.
Lk. 24.49 and Acts 1.8 are Lukan descriptions of the means by which
the disciples became witnesses, a role which included proclaiming the
gospel (Peter, Acts 2.14) and healing the sick (Peter, Acts 3.1). In these
passages it is by virtue of its relationship to that can
refer to a broad range of activities including prophetic speech as well as
exorcisms and miracles of healing. Each of these passages is program-
matic and refer to the means by which God enables a broad range of
activities to take place. Similarly, Acts 10.38 is a panoramic description
in retrospect: Peter summarizes the entire earthly ministry of Jesus (who
'went around doing good and healing all') and the means by which it
was accomplished. Therefore, I conclude that although Luke can speak
of as the source of , the two terms are not synonymous.
Each produces a specific nexus of activities and, when Luke refers to
both, a broader range of activities is envisioned.3
1. Schweizer, , p. 407; Haya-Prats, Force, pp. 37-44; A. George,

'L'Esprit Saint dans 1'ceuvre de Luc', RB 85 (1978), p. 516.
2. Brown, The Birth of the Messiah, p. 261. The italics are mine.
3. See M. Turner's critique of this position and my response: Turner, 'The
Spirit and the Power of Jesus' Miracles in the Lukan Conception', NovT33 (1991),
pp. 124-52; R.P. Menzies, 'Spirit and Power in Luke-Acts: A Response to Max
Turner', JSNT49 (1993), pp. 11-20.
It may at first appear strange that Luke can speak of the Spirit as the
source of 'power' and yet take great care not to associate the Spirit
directly with healings and exorcisms. However, this is remarkably con-
sistent with what we have found in the intertestamental literature: the
prophet is a person of the Spirit and may work miracles, but these
miracles are not attributed directly to the Spirit.1 For Luke, as for inter-
testamental Judaism, the Spirit inspires prophetic activity. For this
reason, although miracle-working power may find its origin in the Spirit
of God, miracles are carefully distanced from the Spirit (e.g. Lk. 1 1.20).
Luke frequently maintains this distance through his nuanced use of
Luke's use of rcveuua and 8\>v<x|it<; can be shown as follows:
Prophetic Speech Exorcisms and Miracles

of Healing
Luke's highly nuanced usage of and supports my

contention that he has crafted the parallel statements in v. 35 in order to
accomodate the traditional account of the Spirit's creative role in the
birth of Jesus with his own prophetic understanding of the Spirit.
Consistent with his usage elsewhere, in v. 35 Luke associates
with the of the tradition because he has in mind a broad range
of activities. The divine intervention alluded to in v. 35 is the source of
Mary's miraculous pregnancy and her inspired proclamation in 1.46-47.
The connection between the promise of the Spirit's presence in v. 35
and Mary's utterance in vv. 46-55 can hardly be questioned. All three of
the canticles attributed to men or women are proclaimed under the
influence of the Spirit's activity (Zechariah—the Benedictus; Elizabeth
and Mary—the Magnificat; Simeon—the Nunc Dimittis), and the only
major adult character who is not brought into direct relationship with
the Spirit, Anna, does not utter an oracle. Furthermore, references to the
appellation link v. 35 with the Magnificat (v. 49).
The wording of the parallel stichs in v. 35 coincides nicely with the
1. Josephus is particularly close to Luke at this point. Josephus alters his sources
in order to distance the Spirit from non-prophetic miraculous activity (see Chapter 2
§3.2 above) and he correlates with KVEVUXX in a manner analogous to Luke
(Ant. 8.408).
thesis that Luke emphasizes here the prophetic role of the Spirit and the
1
creative role of . The construction with
in the first stich parallels the reference to the Pentecostal
outpouring of the Spirit in Acts 1.8. This would suggest prophetic
phenomena, not supernatural creation. A verb more likely to speak of
divine creation for Luke, , appears in the second stich in
relation to Although there is no evidence that would
suggest is descriptive of procreation, it does refer to the
presence of God in a very personal and immediate way (Exod. 40.35).
In short, I have argued that Luke attributes the miraculous birth of
Jesus to the the activity of the Spirit because this accurately reflected
early Christian tradition and it suited his structural scheme of paralleling
John with Jesus. However, Luke sought to minimize the contrast
between the creative role of the Spirit in the tradition and his own
prophetic understanding of the Spirit. He accomplished this task by
modifying the tradition, which associated the Spirit with biological con-
ception in an explicit manner (cf. Mt. 1.20). Luke's principal alteration
involved the insertion of a reference to paralleling r into
the narrative. Consistent with his usage elsewhere, this association of
with enabled Luke to relate the activity of the Spirit
to Mary's prophetic proclamation and in a less direct way to the miracu-
lous birth.
4. The Pneumatology of the Pre-Lukan Tradition

This analysis of Lk. 1.35 has confirmed my findings in the other
portions of the infancy narratives: Luke's understanding of the Spirit is
inextricably related to prophetic activity. However, it has also shed light
on the pneumatology reflected in the pre-Lukan tradition. The tradition
reflected in Lk. 1.35 indicates that the primitive church spoke of the
activity of the Spirit in broader terms than Luke. It was not reluctant to
attribute miraculous events, such as the virgin birth of Jesus, exorcisms
or healings directly to the intervention of the Spirit. This judgment is
confirmed by Mt. 12.28 = Lk. 11.20 and Mk 3.29 = Lk. 12.10. While
the pneumatology of the primitive church may be designated
charismatic, that of Luke is more specifically prophetic.
The distinction between the charismatic pneumatology of the primitive
1. is Lukan (Lk. 11.22; 21.26; Acts 1.8; 8.24; 13.40; 14.19). It

occurs only twice elsewhere in the NT (Eph. 2.7 and Jas 5.1).
church and the prophetic pneumatology of Luke is due on the one hand
to the influence that Jesus exerted on the primitive church.1 The experi-
ence and teaching of Jesus shaped the primitive church's understanding
of the Spirit of God as the source of miracle-working power. I have
already noted how infrequently miraculous events are attributed to the
Spirit of God in intertestamental Judaism. The difference between the
perspective of Jesus and that of Judaism is illustrated with reference to
exorcism. While Jesus claimed to cast out demons by 'the Spirit of
God',2 there is not a single text in the Old Testament or in the Jewish
literature of the intertestamental period which attributes the exorcism of
demons to the agency of the Spirit.3 One of the many strengths of
James Dunn's Jesus and the Spirit is the stress which it places on the
uniqueness of Jesus' consciousness of the Spirit.4 This uniqueness is
most evident in Jesus' claim to perform exorcisms and miracles by the
Spirit of God.
On the other hand, the distinction results from the way in which Luke
has appropriated and yet kept distinct (as outlined above) two spheres of
thought: the traditional Jewish understanding of as the
source of prophetic inspiration and the Hellenistic understanding of
as miracle-working power. Whereas Jesus and the primitive
church viewed the divine as the direct agent of prophetic
inspiration and miracle-working power,5 Luke, as we have seen, des-
cribed the former in terms of and the latter in terms of
In short, the primitive church, following in the footsteps of
Jesus, broadened the perceived functions of the Spirit of God so that it
was viewed not only in traditional Jewish terms as the source of
prophetic power, but also as miracle-working power. Luke, on the other
hand, retained the traditional Jewish understanding of the Spirit as the
Spirit of prophecy and, with the term 5\>vaui<;, incorporated a Hellenistic
mode of expression to speak of miracle-working power. While
may be mediated through the Spirit (thus the phrase
Lk. 4.14), the former rather than the latter is understood to
be the divine potency by which miracles are wrought.
1. See Chapter 9 §3 and § 4 below.

2. On of Mt. 12.28 (= Lk. 11.20) as the original reading of Q
see Chapter 9 §3 below. Note also Mt. 12.31-32; Mk 3.28-30; and Lk. 12.10.
3. See Chapter 9 §4.3 below.
4. Dunn, Jesus and the Spirit, p. 53.
5. See Chapter 9 §4.3 below.
The antiquity of the tradition reflected in Lk. 1.35, and thus its signifi-
cance for the primitive church, has been questioned. Two arguments
against the antiquity of this tradition have been put forth; both view it as
reflecting a late stage in the development of the early church's
Christology. First, H. Schiirmann insists this tradition must be late since
it is not found in Mark or the Pauline epistles.1 However, this argument
from silence is not compelling, particularly when the purposes of Mark
or Paul may have precluded their incorporation of this material.2
Secondly, there is the commonly held theory that the early church pro-
gressively 'read back' the christological moment (the moment at which
Jesus became the Son of God indicated by formulations centering on the
terms 'Spirit', 'power' and 'Son of God') originally associated with
Jesus' resurrection into his earthly ministry (transfiguration and baptism)
and then into the account of his birth.3 A key weakness in this theory is
that there is little evidence that the pre-Pauline church viewed the Spirit
as the source or power of Jesus' resurrection. Thus, the initial link in the
chain is broken. Romans 1.3-4 is often cited in support of this notion,
but the actual wording of the pre-Pauline formula is disputed. H. Schlier,
for example, does not place the Holy Spirit in the original formula,
although he does view it as pre-Pauline.4 The latter judgment I shall
question. This theory has also been criticized on other grounds: the
exegetical evidence does not support the contention that the primitive
church understood the resurrection of Jesus as the moment at which
Jesus became the Son of God.5 In light of these considerations the view
of I.H. Marshall is to be preferred:
May it not be the case that the early church regarded the resurrection as
confirmation of an already-existent status rather than as the conferring of a
new status? We would suggest that this is a more accurate exegesis of the
relevant texts.6
1. Schiirmann, 'Die geistgewirkte Lebensentstehung Jesu', in Einheit in Vie If alt

(1974), p. 158.
2. See D. Guthrie, New Testament Theology (1981), pp. 368-69.
3. For a good summary of this position see Brown, The Birth of the Messiah,
pp. 29-32, 135-37.
4. H. Schlier, 'Zu Rom l,3f', in Neues Testament und Geschichte (1972),
pp. 207-18.
5. Marshall, The Origins of New Testament Christology (1976), pp. 119-20. See
also R. Laurentin, Les evangiles de I'enfance du Christ (1982), pp. 52-54.
6. Marshall, Christology, p. 120.
The affirmation of Jesus' miraculous birth by the Spirit reflected in

Lk. 1.35 is undoubtedly pre-Lukan and there is no convincing reason
for rejecting it as an early tradition of the primitive church.
5. The Theological Homogeneity of Luke-Acts

Having reached these conclusions concerning the nature of Luke's
pneumatology as reflected in the infancy narratives, the question must
now be asked how significant this material is for understanding Luke's
pneumatology as a whole. Certainly Hans Conzelmann's outright dis-
missal of the significance of the infancy material for ascertaining Luke's
theological perspective is to be rejected.1 Yet what are we to make of his
heilsgeschichtlich scheme with three distinct epochs? Can the infancy
material be fitted into this scheme, or does it represent an insurmountable
challenge to the validity of Conzelmann's approach?
Representatives of the former position include H.H. Oliver, who used
the infancy material to support Conzelmann's conclusions with only
minor modifications,2 and W.B. Tatum, who arrived at similar conclu-
sions by attempting to contrast the work of the Spirit in Luke 1-2 with
the operation of the Holy Spirit elsewhere in Luke-Acts.3 Tatum's
article merits special attention since it centers on the work of the Spirit.
According to Tatum, Luke 'uses the birth narratives to characterize
that period in salvation history before the ministry of Jesus as the Epoch
of Israel'.4 In support of this claim Tatum attempts to distinguish
between the work of the Spirit in the three epochs of Heilsgeschichte:
the epoch of Israel, the epoch of Jesus' ministry, and the epoch of the
church. In spite of these divisions Tatum notes that the Spirit functions
as the Spirit of prophecy in Luke 1-2 (epoch of Israel) and in Acts 2-28
(epoch of the church). The only distinction is that what was formerly
limited to a few chosen individuals in the epoch of Israel is universally
available in the epoch of the church.5 This leads Tatum to conclude that
1. C.H. Talbert, 'Shifting Sands: The Recent Study of the Gospel of Luke', in
Interpreting the Gospels (1981), p. 202.
2. H.H. Oliver,' The Lucan Birth Stories and the Purpose of Luke-Acts', NTS
10 (1964), pp. 202-26.
3. W.B. Tatum,' The Epoch of Israel: Luke I-II and the Theological Plan of
Luke-Acts', NTS 13 (1966-67), pp. 184-95.
4. Tatum,' The Epoch of Israel', p. 190.
5. 'The Epoch of Israel', p. 191.
'the prophetic Spirit in the nativity stories recalls the role of the Spirit in
the past history of Israel'.1 Although this may be true, Tatum ignores
the fact that the renewed activity of the prophetic Spirit, once prominent,
in the past history of Israel, is itself an indicator of the dawning of the
messianic age.2 Far from designating the events of Luke 1-2 as a
'period of preparation',3 the activity of the prophetic Spirit marks the
decisive transition in God's plan for the restoration of his people. Indeed,
the profusion of prophetic activity inspired by the Spirit characterizes
Luke 1-2 as a drama of fulfillment. The content of the prophets'
proclamation reveals the true significance of the events related in the
narrative. Thus, both the form and the content of prophecy herald the
message: God is now fulfilling his promises of old. Only by ignoring the
eschatological significance of the restoration of the gift of Spirit and the
prophecy which it produces can Tatum attempt to separate Luke 1-2
from the rest of Luke-Acts.
Tatum also argues that the Spirit motif in Luke 1-2 sets John apart
from Jesus and places the former in the epoch of Israel.4 Tatum's argu-
ment rests on his attempt to distinguish between the prophetic function
of the Spirit in Luke 1-2 and the messianic function of the Spirit in the
epoch of Jesus' ministry. This distinction is based on three observations:
first, during his ministry Jesus is the sole bearer of the Spirit, this is in
striking contrast to the profusion of the Spirit's activity elsewhere;
secondly, while the passive forms of 7iAj|p6o> (frequently used in Luke
1-2) suggest intermittent association, Jesus' relation to the Spirit
(7tXf|pTi<;, Lk. 4.1) intimates a more permanent connection; thirdly,
following Schweizer, Tatum suggests that Jesus is no longer a Man of
the Spirit, but is now Lord of the Spirit. It should be noted, however,
that Tatum's initial point does not further his argument. The limitation of
the Spirit to Jesus during his ministry does not indicate that the function
of the Spirit has changed. Indeed, I shall argue that the Spirit in relation
to Jesus continues to function as the source of special revelation and
inspired speech. Tatum's second point is mitigated by the fact that
is not applied exclusively to Jesus (Lk. 4.1),
but is also a description used of various disciples in the epoch of the
1. 'The Epoch of Israel', p. 191.

2. E. Ellis, The Gospel of Luke (1974), pp. 28-29.
3. EUis, Luke, p. 193.
4. The fact that the births of both John and Jesus are announced as 'good news'
1.19; 2.10) should call for caution at this point.
church (Acts 6.3, 5; 7.55; 11.24), an epoch in which by Tatum's own

admission the Spirit functions as the Spirit of prophecy. The contrast
Tatum attempts to draw between the intermittent or temporary
character of the experiences of the Spirit recorded in Luke 1-2 and the
permanent character of Jesus' experience of the Spirit breaks down
when it is recognized that for John the gift of the Spirit of prophecy was
permanent (Lk. 1.15, 76; 20.6) and, although the references to Jesus are
less conclusive, in Acts the gift of the Spirit was clearly repetitive for the
disciples (Acts 2.4; 4.8,31).1 Tatum's third point is also dubious. Lk. 4.1,
14 will not support the claim that Jesus is 'no longer a Man of the Spirit,
but is now Lord of the Spirit',2 and, in any event, what is at issue here is
not the function of the Spirit, but the status of Jesus and his relationship
to the Spirit.
In short, Tatum does point to superficial differences in the activity of
the Spirit in various stages of Luke's work: reference to the Spirit's
activity is limited to Jesus during the period of his earthly ministry and
the Spirit, as never before, is universally available in Acts. However,
Tatum fails to demonstrate that these epochs mark a transformation in
fat function of the Spirit. In each epoch the Spirit functions as the Spirit
of prophecy. This fact and the eschatological significance of the Spirit's
return suggest that Luke's pneumatology does not support a rigid three-
epoch interpretation of Luke's scheme of Heilsgeschichte\ on the
contrary, Luke's pneumatology emphasizes the fundamental continuity
which unites his story of fulfillment.
Recent trends in Lukan scholarship have confirmed this judgment by
demonstrating the theological homogeneity of Luke-Acts. P. Minear has
argued persuasively that it is only by ignoring the infancy narratives that
Conzelmann can put forth his thesis.3 According to W.C. Robinson, a
theme that unites the ministry of Jesus with that of the church is Luke's
depiction of both in terms of 'a journey'. Both Jesus and the early church
travel 'the way of the Lord'.41.H. Marshall has emphasized the continuity
which exists between Luke and Acts with regard to christological,
1. R. Stronstad, The Charismatic Theology of St. Luke (1984), p. 4; Haya-Prats,

Force, p. 198.
2. See Chapter 8 §2 below. Note also Bovon, Luc le theologien, p. 226.
3. P.S. Minear, 'Luke's Use of the Birth Stories', in Studies in Luke-Acts (3rd
edn, 1978), p. 121. See also Tannehill, Tlie Narrative Unity of Luke-Acts: A Literary
Interpretation (1986), I, pp. 21-22.
4. W.C. Robinson, D?r Weg des Herrn (1964).
soteriological and eschatological themes.1 G. Braumann views persecution

as a theme which unites Luke's two-volume work.2 E. Lohse has
presented 'promise and fulfillment' as a connecting thread which runs
throughout Luke-Acts.3 Therefore, it would appear that Martin Hengel
gives voice to a consensus in Lukan scholarship when he writes:
The argument introduced by H. Conzelmann and often repeated since then,
that Luke divides history up into three periods, was certainly attractive, but
nevertheless misleading... In reality, the whole double work covers the
one history of Jesus Christ, which also includes the interval between resur-
rection and parousia as the time of his proclamation in the 'last days'
(Acts 2.17), and which Luke clearly distinguishes from the epoch of the
old covenant as the time of the messianic fulfilment of the prophetic
promises.4
This conclusion confirms my conviction that the Spirit material in

Luke 1-2 is of vital importance for understanding Luke's pneumatology
as a whole. Since Luke-Acts is 'one history of Jesus Christ', the mate-
rial in the infancy narratives cannot be seen in isolation from the rest of
Luke's two-volume work. Distinctions between the pneumatology of
Luke 1-2 and the rest of Luke-Acts based on a rigid three-epoch
scheme of Luke's Heilsgeschichte must be rejected.
1. I.H. Marshall, Luke: Historian and Theologian (1970); see also Marshall,
'Luke and his "Gospel" ', in Das Evangelium uml die Evangelien (1983), esp.
pp. 300-301.
2. G. Braumann, 'Das Mittel der Zeif, ZNW54 (1963), pp. 117-45.
3. E. Lohse, 'Lukas als Theologe der Heilsgeschichte' (1953), in Die Einheit
des Neuen Testaments (1913).
4. M. Hengel, Acts and the History of Earliest Christianity (1979), p. 59.
Chapter 7
THE BAPTIST'S PROPHECY (LUKE 3.16)
1. The Original Form of the Prophecy

John's prophecy concerning the coming Spirit-baptizer is presented in
variant forms in Mark and Q:
Mk 1.8:
Q-Lk. 3. 16-17 = Mt. 3.11-12:
Mk 1.8: but he will baptize you with the Holy Spirit.

Q-Lk. 3.16-17 = Mt. 3.1 1-12: He will baptize you with the Holy Spirit and fire.
His winnowing fork is in his hand to clear his
threshing floor and to gather the wheat into his
barn, but he will burn up the chaff with
unquenchable fire.
Although the history of interpretation has produced a variety of views

concerning the original form of John's prophecy, several factors indicate
that the tradition presented in Q faithfully represents the Baptist's
original words. First, the Q version is to be preferred over that of Mark.
Mark's omission of ('and fire') and the winnowing metaphor
(Lk. 3.17 = Mt. 3.12) can be easily reconciled with his intent to present
the 'gospel of Jesus' Mk 1.1). However, it is
unlikely that this aspect of the prophecy would have been inserted into
Q had it not originated from John, for the prophesied judgment does not
find its fulfillment in the narratives of the Gospels or Acts. The argu-
ment that represents a 'Christian pesher-ing to the Pentecostal
fulfillment'1 cannot be sustained in view of the note of judgment already

present in the context of Q (Mt. 3.7-10, 12; Lk. 3.7-9, 17).2 Secondly,
attempts to reduce the original scope of the Baptist's prophecy to a
'baptism of fire'3 must be rejected: there is no textual evidence for this
view and it necessitates 'a considerable degree of development of the
tradition within a comparatively short period'.4 Thirdly, there are no
convincing reasons to reject the Q version as an authentic witness to the
Baptist's prophecy.5 Although the purported parallels to the Baptist's
prophecy which J. Dunn has adduced from the Qumran scrolls cannot
be accepted,6 the Baptist should be allowed a certain degree of creativity.
We would expect as much from a prophet. Nevertheless, the extent of
his creativity need not be overstated. I shall argue that when the Baptist's
prophecy, as faithfully represented in Q, is correctly interpreted, it is
harmonious with messianic and pneumatological views current in the
Judaism of John's day.
2. The Original Meaning of the Prophecy

Just as there have been a variety of views regarding the original form of
the prophecy, so also have interpretations of the prophecy been
numerous and varied. Yet acceptance of the authenticity of the Q form
of the prophecy narrows the field considerably. One of the most widely
accepted interpretations of the prophecy has been put forth by Dunn, an
advocate of the authenticity of the Q version.7 Dunn asserts that the
phrase refers to a single baptism
which, from the perspective of the Baptist, was to be experienced by
all.8 In this 'one purgative act of messianic judgment' the Spirit and fire
1. Ellis, Luke, p. 89.

2. Fitzmyer also affirms there is no evidence of Christian peshering here (Luke
I-IX, p. 473).
3. Leisegang, Pneuma Hagion, pp. 72-80; von Baer, Der heilige Geist, pp. 161-
63; R. Bultmann, The History of the Synoptic Tradition (1968), p. 246.
4. E. Best, 'Spirit-Baptism', NovT4 (1960), p. 239.
5. See the arguments by Marshall, Commentary on Luke, pp. 145-48 and Dunn,
'Spirit-and-Fire Baptism', NovT 14 (1972), pp. 86-92 and Holy Spirit, pp. 9-10.
6. Dunn, Holy Spirit, pp. 9-10 and 'Spirit-and-Fire Baptism', pp. 89-92. My
own study of the scrolls has confirmed the objections to this view offered by Best,
'Spirit-Baptism', p. 237. See my comments on this subject in Chapter 7 §2 below.
7. Dunn, Holy Spirit, pp. 8-22 and 'Spirit-and-Fire Baptism', pp. 81-92.
8. Holy Spirit, pp. 11-13.
7. The Baptist's Prophecy 125
function together as agents of both cleansing and destruction. Of

particular importance for this study is Dunn's claim that the Spirit is
'purgative and refining for those who had repented, destructive... for
those who remained impenitent'.1 This leads Dunn to conclude that 'for
the repentant it (the Spirit-and-fire baptism) would mean a refining and
purging away of all evil and sin which would result in salvation and
qualify to enjoy the blessings of the messianic kingdom'.2
Dunn's thesis has a number of attractive features. Unlike several other
theories, Dunn's interpretation is not dependent on a hypothetical recon-
struction of the text. He accepts as original and accounts for a baptism
Dunn's interpretation also attributes both
positive and negative dimensions to the baptism. This dual understanding
of the prophecy is necessary if one is to account for its positive treat-
ment by Mark and Luke, and its negative portrayal by Matthew.3
However, as attractive as Dunn's thesis is and as skillfully as it is pre-
sented, it must be rejected in light of religionsgeschichtlich and
contextual considerations.
First, let us address the religionsgeschichtlichquestion. Dunn por-
trays the Spirit as an agent which cleanses the repentant (individuals) of
Israel and in this way initiates them into the messianic kingdom. Dunn
adduces parallels for this understanding of the Spirit from the Qumran
scrolls (1QS 3.7-9; 4.21; 1QH 16.12; 7.6; 17.26; frag. 2.9, 13) and from
various Old Testament passages. He attaches particular importance to
Isa. 4.4, which may well have been 'in the Baptist's mind'.4 However,
neither the Qumran literature nor Isa. 4.4 supports Dunn's case.
Several factors speak against the appropriateness of reading John's
prophecy against the background provided by the scrolls of Qumran. I
have already suggested that the references to 'spirit' in 1QS 3-4 refer to
a disposition of man, not to the Spirit of God. And, although the hymns
do contain references to the cleansing work of the Spirit of God, these
references are not related to judgment, as is clearly the case in Q. On the
contrary, they refer to a gift of the Spirit which is given upon entrance
into the covenant community. There is no hint of a dual aspect of the
Spirit's work, encompassing both purification and destruction, in these

3. See Chapter 7 §3 below.
4. J. Dunn, Holy Spirit, p. 12. For Dunn's comments on the Qumran references
see pp. 9-10.
passages. Furthermore, while the hymns speak of the cleansing of the

individual, I shall argue that the Baptist's prophecy refers to the
cleansing of Israel by the separation of the righteous from the wicked.1
As we have seen, in Dunn's reading of the prophecy the Spirit functions
to purify the individual and initiate him into the messianic kingdom. This
aspect of his interpretation may fit well with the hymns of Qumran, but
it does not coincide with the Baptist's prophecy, as contextual
considerations discussed below indicate.
Isa. 4.4 cannot be adduced in support of Dunn's thesis, for this text
does not refer to the inner renewal or moral transformation of the
individual. Rather, the text refers to the cleansing of the nation through
the removal of the wicked.2 Isa. 4.3 names the 'holy' as 'those who are
left in Zion'. Thus the reference in Isa. 4.4 to cleansing by means of 'a
spirit of judgment and a spirit of fire' refers to the cleansing of the right-
eous remnant by means of separation from the wicked: while the former
are established in Jerusalem, the latter are driven out. My analysis is
supported by the Targum to Isa. 4.3-4:
And it shall come to pass that he that shall be left shall return to Zion, and
he that hath kept the law shall be established in Jerusalem, holy shall he be
called; everyone that is written down for eternal life shall see the consola-
tion of Jerusalem: when the Lord shall have removed the pollution of the
daughters of Zion, and carried off from the midst of her the spillers of
innocent blood that are in Jerusalem, by the word of judgment and by the
word of his final decree.3
Contextual considerations confirm that the future baptism of which

John prophesied involved a sifting of Israel, not the inner purification of
the individual. This is the thrust of the winnowing metaphor of Q (Lk.
3.17 = Mt. 3.12), with its vivid threshing imagery. Threshing involved
tossing the grain into the air with the aid of a wheat shovel
This was done so that the wind might separate the grain from the chaff.4
The double meaning of as 'Spirit' and 'wind' may well
have been in the mind of the Baptist and later picked up by the
synoptists,5 although this is not essential for my interpretation. According
to the Q metaphor, after its separation from the grain, the chaff was to
1. Best, 'Spirit-Baptism', p. 237.

2. M.A. Chevallier, Souffle de dieu (1978), pp. 100-101.
3. ET from J.F. Stenning, The Targum of Isaiah (italics are mine).
4. See Isa. 41.16; Jer. 4.11; Marshall, Commentary on Luke, p. 148.
5. F.J. Foakes-Jackson and K. Lake, Tlie Beginnings of Christianity, IV, p. 238.
be consumed by fire. The metaphor then clearly suggests that the future
baptism would include aspects of cleansing and destruction. Yet we can
go further: the metaphor also specifies what kind of cleansing the
baptism would effect. The cleansing envisioned is not the purification or
moral transformation of the individual, as Dunn suggests; rather, it
involves a cleansing of Israel by means of separation: the righteous
(grain) shall be separated from the unrighteous (chaff). This then is the
work of the Spirit prophesied by the Baptist: separation. The 'fire' is the
destructive wrath of God which will consume the unrighteous. Thus the
baptism which John prophesied was to be
a deluge of messianic judgment which all would experience.1 All would
be sifted and separated by a powerful blast of the Spirit of God: the
unrighteous would be consumed in fire, and in this way the righteous
remnant would be gathered together and the nation purified.2
This reading of the text not only does justice to the immediate con-
text, it also has a number of other attractive features.
First, it solves the religionsgeschichtlich problem mentioned above.
The functions attributed to the Spirit in this interpretation of the Bap-
tist's prophecy are entirely consistent with messianic and pneumatologi-
cal views current in Judaism. Isa. 4.4 refers to the Spirit of God as the
means by which Israel shall be sifted and cleansed;3 and, as I have
already noted, a number of intertestamental texts describe the Messiah
as charismatically endowed with the Spirit of God so that he may rule
and judge (e.g. 1 En. 49.3; 62.2). Several texts tie these two concepts
together. Perhaps most striking is Pss. Sol. 17.26-37, a passage which
describes how the Messiah, 'powerful in the Holy Spirit' (17.37), shall
purify Israel by ejecting all aliens and sinners from the nation. Isa. 11.2,
4, which is echoed in 1 En. 62.2 and IQSb 5.24-25, declares that the
Spirit-empowered Messiah will slay the wicked 'with the breath of his
lips' 4. Against this background it is not difficult to envision
1. In 'The Meaning of the Verb "to Baptize"' (EvQ 45 [1973], pp. 130-40)
Marshall argues persuasively that in Mk 1.8 and parallels should be
translated 'deluge', 'flood' or 'drench* with the Spirit.
2. The grammatical significance of the single governing two dative nouns con-
nected by should not be overemphasized. The omission rather than repetition of a
preposition before phrases connected by mi is common in the NT and is particularly
characteristic of Luke and Matthew.
3. Note also Ps. 1.4-5 and Job 15.30.
4. Note how IQSb 5.24-25 and 1 En. 62.2 compress and bring together the
language of Isa. 11.2 and 11.4.
the Spirit of God as an instrument employed by the Messiah to sift and

cleanse Israel. Indeed, the texts cited above suggest that when John
referred in metaphorical language to the messianic deluge of the Spirit,
he had in mind Spirit-inspired oracles of judgment uttered by the
Messiah (cf. Isa. 11.4), blasts of the Spirit which would separate the
wheat from the chaff. However, we search in vain for a reference to a
messianic bestowal of the Spirit which purifies and morally transforms
the individual. I have already noted that references to the soteriological
activity of the Spirit during the intertestamental period are exceedingly
rare and limited to a minor strand within the wisdom tradition.
Secondly, this interpretation renders attempts to read John's prophecy
as a baptism in 'wind and fire* superfluous.1 John likens the activity of
the Spirit to the sifting force of a powerful wind, but this in itself is an
insufficient reason to deny him a direct reference to the Holy Spirit.
Textual evidence for the omission of is lacking,2 and thus pro-
ponents of the 'wind and fire' view are forced to speculate that John's
words were reinterpreted by the church at a very early stage.
Thirdly, this interpretation fits well with the subsequent and varied
usage of the text by the synoptic writers. To this point I now turn.
3. The Use and Interpretation of the Prophecy

in the Early Church
The omission of coupled with th
of Mk 1.1 and the absence of any mention of judgment or
wrath, indicates that Mark interpreted John's preaching and prophecy
largely in positive terms. The form of Mark's account (Mk 1.8), so simi-
lar to Acts 1.5 and 11.16, probably reflects the conviction that the
prophecy was fulfilled, at least in part, at Pentecost. However, Mark's
purpose in relating the Baptist's prophecy is essentially christological: the
prophecy serves to point to the unique status of Jesus as the Spirit-
baptizer. Therefore, Mark fails to elaborate further on the nature of the
prophecy's fulfillment. For more specific information we shall have to
turn elsewhere.
1. Proponents of this view include R. Eisler, The Messiah Jesus and John the
Baptist (1931), pp. 274-79; Barrett, Gospel Tradition, p. 126; Schweizer, 'nve&a,
p. 399 and The Holy Spirit (1980), pp. 52-53.
2. The evidence for the omission of cxyioq is exceedingly weak (MSS 63, 64;
Ten.; Aug.; Clem. Alex.).
Matthew's account of the Baptist's preaching in Mt. 3.7-12 corres-

ponds more closely to Q than to that of Luke in Lk. 3.7-18.1 Although
Lk. 3.10-15 cannot be attributed to Luke on stylistic grounds and is
likely to represent traditional material, it probably came from a source
other than Q.2 This judgment is supported by Luke's summary of
John's preaching recorded in Lk. 3.18, a verse which is clearly from
Luke's hand.3 The ('he preached good news
to the people') of Lk. 3.18 indicates that Luke interpreted John's
preaching, particularly his prophecy concerning the coming baptizer, in
a predominantly positive way. Thus it is probable that Luke inserted Lk.
3.10-15, traditional material from another source which emphasized and
illustrated the concept of repentance, into the narrative of Q (Mt. 3.7-
12 = Lk. 3.7-9, 16-17) in order to separate the negative pronouncement
of judgment in Lk. 3.7-9 = Mt. 3.7-10 from John's prophecy of the
coming baptizer. In this way Luke created a context appropriate for his
positive appraisal of the Baptist's prophecy. Matthew, on the other hand,
following the Q version more closely, retains and possibly heightens4 the
emphasis on the negative and judgmental aspect of John's preaching.
Addressed to the 'Pharisees and Sadducees', the prophecy serves as a
warning against the rejection of Jesus: to reject Jesus is to reject the
Messiah and future judge; it will inevitably result in the judgment of God
and destruction. Therefore, Matthew (following Q) frames the Baptist's
prophecy in largely negative terms, featuring destructive judgment,
Luke emphasizes its positive elements: the sifting and purification of the
righteous remnant.
Yet this raises an interesting question: If Luke interpreted the Baptist's
prophecy in a predominantly positive way and thus sought to emphasize
this aspect of the prophecy in his account, why did he follow the Q
version with its reference to (Lk. 3.16 = Mt. 3.11) and the
'unquenchable fire' of the winnowing metaphor? Presuming that Luke
had the Markan and Q versions before him, it is indeed striking that
1. T.W. Manson, The Sayings of Jesus (1949), pp. 253-54.

2. Luke has clearly edited his source, as the of 3.10 corresponds to the
of 3.7.
3. Verses 18-20 are 'strongly Lucan in language' (Marshall, Commentary on
Luke, p. 149).
4. The phrase (Mt. 3.7)
is likely redactional, it probably reflects a reference to 'Pharisees' in Q. In Mt. 16.1/
Mk 8.11 and Mt. 16.6/Lk. 12.1 Matthew inserts 'Pharisees and Sadducees' for
'Pharisees'.
Luke follows Q in Lk. 3.16-17. The question becomes even more

pressing when we remember that Luke refers only to a Spirit-baptism in
Acts 1.5 and 11.16. What was so significant about the Q account that, in
spite of these incongruities with his own view, Luke chose to follow it?
The answer to this question is found in the importance Luke attached
to the winnowing metaphor of Q. For Luke, the winnowing metaphor
was essential if the true significance of the future Spirit-baptism was to
be recognized. The winnowing metaphor specified that the deluge of
Spirit, initiated by the Messiah, would siftthe people of Israel. This
thought of sifting is vital to Luke's interpretation of the bestowal of the
Spirit on the disciples at Pentecost: 'John baptized with water, but in a
few days, you will be baptized with the Holy Spirit...But you will
receive power when the Holy Spirit comes on you; and you will be my
witnesses' (Acts 1.5,8). Just as John prophesied that the Spirit would sift
and separate, so also Luke understood the Pentecostal bestowal of the
Spirit to be the means by which the righteous remnant would be
separated from the chaff (cf. Lk. 2.34-35). John did not specify how this
sifting would occur, alluding to the Spirit's role in the coming apoca-
lypse only in very general terms; however, in light of Pentecost, Luke
interprets the Spirit-empowered mission and preaching of the disciples to
be the means by which this sifting occurs. For this reason the Q version,
with its winnowing metaphor, was of vital importance to Luke. It
pointed to the decisive role which the Spirit would play in the early
church: as the source of the supernatural guidance of the mission of the
church and its inspired proclamation of the gospel, the Spirit was the
catalyst of the Christian mission and, as such, an instrument of sifting.
Thus, in Luke's perspective, John's prophecy finds initial fulfillment at
Pentecost and continuing fulfillment in the Spirit-empowered mission of
the church. However, the final act of separation, the destruction of the
unrighteous in the fire of messianic judgment, still awaits its fulfillment.
While it is likely that John viewed the sifting activity of the Spirit and the
consuming activity of the fire as different aspects of one apocalyptic
event, Luke has separated these aspects chronologically in view of the
ongoing mission of the church.
I am now in a position to summarize these conclusions and assess
their implications for my argument. John declared that a deluge of
messianic judgment was coming: the righteous would be separated from
the wicked by a powerful blast of the Spirit of God, and the latter would
be consumed by fire. In this way the righteous remnant would
be gathered together and the nation purified.

Mark and Luke, in their respective accounts, emphasize the positive
aspect of the prophecy: the sifting out of the righteous remnant.
Therefore, they do not hesitate to associate John with the
(Mk 1.1; Lk. 3.18). Luke clearly interprets the sifting activity of the
Spirit of which John prophesied to be accomplished in the Spirit-directed
mission of the church and its Spirit-inspired proclamation of the gospel
(Acts 1.5, 8; 11.16). Thus the mission of the church anticipates the final
act of messianic judgment. Although Mark does not elaborate on the
nature of the prophecy's fulfillment, he probably interpreted the
prophecy in a similar manner.
Matthew emphasizes the negative and judgmental aspect of John's
preaching. Matthew, like Mark, is not interested in pointing to the future
fulfillment of the prophecy in the mission of the church, although he
undoubtedly was aware of this perspective. Rather his interest centers on
the christological significance of the prophecy and the didactic purpose it
serves.
Of particular importance for this study is the light that John's
prophecy, and its subsequent use in the synoptic Gospels, sheds on the
pneumatological perspective of John the Baptist, the primitive church
and Luke. According to John, the Spirit of God was the means by
which the Messiah would sift and judge Israel. If, as the parallels from
the intertestamental literature suggest, John had Spirit-inspired oracles of
judgment in mind at this point, then his perspective on the Spirit is not
so different from that of Luke. For Luke, interpreting John's prophecy
as a reference to the Spirit-empowered mission of the church highlights
the prophetic aspects of the Spirit's activity: the Spirit, in guiding the
mission of the church grants special insight, and, as the impetus behind
the proclamation of the gospel, inspires speech. In view of the similarities
between Mark's account and Acts 1.5 and 11.16, it would appear that
the viewpoint of the primitive church is accurately reflected in Luke's
interpretation. Thus 'Spirit and fire baptism', as prophesied by John and
as interpreted by the early church, refers neither to the means by which
the individual is purified nor to an event which initiates one into the the
blessings of the messianic kingdom. John's prophecy, particularly as
interpreted by Luke, attributes prophetic rather than soteriological
functions to the Spirit.
Chapter 8
JESUS AND THE SPIRIT:

THE PNEUMATIC ANOINTING (LUKE 3^)
Luke not only affirms that Jesus was begotten by the Spirit, he also
declares that the coming Spirit-baptizer was himself anointed with the
Spirit (Lk. 3.22; 4.18; Acts 10.38). This leads us to a question of central
importance: what significance does Luke attach to Jesus' pneumatic
anointing? Can we affirm with F. Biichsel that Jesus became uniquely
aware of God as Father through his reception of the Spirit at the
Jordan? And, in light of the preceding discussion and the texts to be
examined, how are we to evaluate Dunn's claim that the primary
purpose of Jesus' anointing at the Jordan was not to empower him for
his messianic ministry, but rather to initiate him into the new age and
covenant? Certainly the positions of Biichsel and Dunn represent a
direct challenge to my thesis that Luke understands and consistently
portrays the activity of the Spirit in prophetic categories. These ques-
tions then provide the impetus for the analysis of the Spirit passages in
Lk. 3.21-22, 4.1, 14, 16-30. While the description of Jesus' pneumatic
anointing accounts for only one extended sentence in Luke's Gospel
(3.21-22), the significance which Luke attaches to this event can be seen
only in light of the context into which he has placed it.
1. Jesus' Pneumatic Anointing (Luke 3.21-22)

1.1. Source Criticism
I begin this analysis of the baptism pericope by addressing the pressing
source-critical question: was Luke's account of Jesus' baptism influenced
by another written source (Q) or are the features peculiar to Luke to be
attributed simply to his alteration of Mark? A comparison of the
synoptic accounts of Jesus' baptism reveals two minor agreements of
Luke with Matthew against Mark: first, Matthew and Luke use forms of
8. Jesus and the Spirit: The Pneumatic Anointing 133
rather than Mark's with reference to the opening

of heaven; and secondly, while Mark has the Spirit descending
Matthew and Luke agree with These minor agree-
ments probably reflect coincidental redaction rather than traces of Q.1
Matthew and Luke often tone down the forceful language of Mark2 and
on several occasions replace a Markan with or .3
The strongest argument that Q did contain an account of Jesus' bap-
tism is found in the structure of Q itself, not in the minor agreements of
Matthew and Luke against Mark.4 An account of Jesus' baptism would
serve to link the ministry of John with that of Jesus and provide a
suitable introduction to the temptation narrative, which presupposes the
divine sonship of Jesus. However, if such an account did exist, it has not
exerted much visible influence on Matthew or Luke. The deviations
from the Markan text peculiar to Matthew and Luke reflect their
respective interests and styles, not an underlying text.5 In light of these
considerations it appears unlikely that Luke's account of Jesus' baptism
(Lk. 3.21-22) was influenced by a written source other than Mk 1.9-11.
1.2. Lukan Redaction

Luke has made a number of changes to the Markan text. However, sev-
eral of these alterations reflect literary or stylistic motivations, rather
than a particular theological Tendenz. We should not overemphasize the
significance of Luke's movement of John's imprisonment forward in his
narrative (Lk. 3.20; Mk 6.17), nor of his omission of any explicit refer-
ence to John the Baptist in the baptismal account. By concluding the
story of John's ministry before beginning that of Jesus', Luke was able
to bring out the parallels between John and Jesus more clearly, particu-
larly the fate of the prophet, which they would share.6 Moreover, while
the addition of ('in bodily form') emphasizes the
objective character of the descent of the Spirit, this merely heightens
1. So also Fitzmyer, Luke I-IX, p. 479.

2. See for example Mk 1.43 and the alterations in Mt. 8.4 and Lk. 5.14.
However, this kind of alteration may also reflect the influence of Q, as in the case of
Mk 1.12 Mt. 4.1
= Lk. 4.1 (ayco).3
. See Mk 4.7,18; 11.8 and parallels.4. L.E.Keck,'ThSpirtand
e Dove', NTS 17 (1970), pp. 58-59.5. For example note the languag
e characteristic of Matthew in Mt. 3.15
oeuxouevou inLk.3216GBraum,'DsMtel
der Zeit', 7NW 54 (1963), p. 125.
what was already present or, if L.E. Keck is correct,1 what Luke
believed to have been present in the Markan text. The replacement of
Mark's ('he saw') by the (literally, 'it happened') con-
struction may also be due to Luke's desire to emphasize the objective
character of the event, but it probably simply reflects stylistic concerns,
as with Luke's addition of ('Holy') to the Markan
('Spirit').
More significant are Luke's alterations of the events surrounding
Jesus' reception of the Spirit: unlike Mark, Luke has Jesus receive the
Spirit after his baptism,2 while praying. Luke is not concerned to draw
connections between Jesus' water baptism and his reception of the
Spirit.3 Indeed, what was of central importance to Luke was not Jesus'
baptism, rather, his reception of the Spirit, occasioned by prayer. For
this reason Luke has transformed an account of Jesus' baptism into an
account of Jesus' reception of the Spirit.
These changes, as striking as they may be, represent a shift in empha-
sis rather than specific content.4 The elements which provide the inter-
pretative clues necessary for uncovering the significance of Jesus'
pneumatic anointing are essentially the same in Mark as in Luke. I refer
to the phenomena which accompany Jesus' reception of the Spirit: the
dove metaphor and, more significantly, the declaration of the heavenly
voice.
1.3. The Significance of Jesus' Pneumatic Anointing

The Enigmatic Dove. A number of interpretations regarding the
significance of the dove have emerged, but none is entirely satisfactory.5
1. Keck maintains that Mark's ambiguous rendering of an original adverbial

phrase was later misinterpreted and given an adjectival meaning ('The Spirit and the
Dove', pp. 41-67, esp. pp. 63-67).
2. In view of the change in the tenses of the participles (aorist participle:
present participle: my translation reads: 'After all
the people and Jesus had been baptized, while he was praying...'
3. The reception of the Spirit is associated with prayer, not water baptism (see
alsoLk. 11.13; Acts 1.14; 4.31; 8.15).
4. The key exception is the emphasis on prayer, a motif which runs throughout
Luke's Gospel (5.16; 6.12; 9.18, 28-29; 11.1; 22.41; 23.46) and Acts as well (see the
preceding note).
5. For a survey and critique of the various options, see F. Lentzen-Deis, Die
Taufe Jesu nach den Synoptikern (1970), pp. 170-83; Keck, 'The Spirit and the
Dove', pp. 41-57.
Some have sought to link the symbol of the dove with the establishment
of the new covenant by relating the ('dove') of the baptismal
account with Noah's dove.1 Yet these attempts prove unconvincing, for
Noah's dove is nowhere connected to the Spirit.2 Others, linking the
baptismal dove to the creative activity of God in Gen. 1.2, have inter-
preted the symbol as pointing to a new creation.3 Rabbinic tradition
seemingly supports this viewpoint when it speaks of the movement of
the Spirit over the primaeval chaos in terms of the fluttering of a dove.4
However, the chief and fatal weakness of this theory is that in the
rabbinic sources cited the dove is not a symbol of the Spirit, rather the
point of comparison 'is the motion of the Spirit and the movement of a
dove'.5 For this reason the dove is not integral to the comparison; as the
text from Gen. R. 2.4 indicates, the comparison can be made with any
bird.6
Perhaps the most convincing view has been put forth by L.E. Keck,7
who maintains that Mark's reflects an original adverbial
reference to the descent of the Spirit which, due to its ambiguity,8 was
later misinterpreted and given adjectival significance. While this interpre-
tation does justice to the rabbinic parallels which compare the movement
of the Spirit to that of a dove, it is questionable whether a natural
reading of Mk 1.10 supports such an interpretation. Given the enigmatic
nature of the reference to the dove, we shall be on firmer ground if we
look to the declaration of the heavenly voice for a basis from which to
interpret the Spirit's role at Jordan.
1. Von Baer, Der heilige Geist, p. 58; suggested as a possibility by

G.W.H. Lampe, The Seal of the Spirit (1951), p. 36.
2. Keck, 'The Spirit and the Dove', p. 49.
3. Barrett, Gospel Tradition, pp. 38-39; Dunn, Holy Spirit, p. 27.
4. While the Ben Zoma tradition of Gen. R. 2.4 refers simply to a bird, an allu-
sion to a dove is found in the Babylonian Talmud's version of the Ben Zoma story
(b. Hag. 15a).
5. Keck, "The Spirit and the Dove1, p. 52.
6. See also Marshall, Commentary on Luke, p. 153.
7. Keck, 'The Spirit and the Dove', pp. 41 -67, esp. pp. 63-67.
8. According to Keck, this was the result of translating the phrase from Aramaic
to Greek.
The Heavenly Declaration. The declaration of the heavenly voice

consists of two stichs: the first reminiscent of Ps. 2.7, the second of
Isa.42.1.1
You are my beloved Son,

with you I am well pleased.
In view of the royal character of Psalm 2 and the reference to

messianic judgment (Mk 1.7-8) in the immediate context, it is virtually
certain that Mark understood as a refer-
ence to Jesus as the Messiah-King.2 However, it is possible that in this
instance ('Son') signifies more: that Jesus was the Messiah because
he stood in unique filial relationship to God.3 Since few would deny that
during his earthly ministry Jesus related to God as Father in a relatively
unique way,4 it is quite possible that the reference to would have
been understood in this way. In view of Lk. 1.35 and 2.49, this is almost
certainly the case for Luke. Whether or not on the basis of this passage
we can attribute Jesus' messianic status to his filial relation to God, it is
clear that the declaration identifies Jesus as the Messiah-King. The addi-
tion of the second stich, drawn from Isa. 42.1, is significant in that it
brings the concept of the Servant of Israel together with that of the
royal Messiah. Jesus is thus identified by the heavenly voice as the
Servant-Messiah. It is noteworthy that both figures, the Servant of
Isa. 42.1 and the Davidic Messiah of Ps. 2.7, are enabled by the Spirit to
carry out their respective tasks.5
Of course the Christology presented by the heavenly voice is not the
primary concern here; we are chiefly concerned with the implications
the divine declaration holds for the relationship between Christology and
pneumatology. The pressing question remains: what light does the
heavenly declaration shed on the significance of Jesus' pneumatic
anointing?
The reference to \)i6<; has encouraged F. Biichsel to speak of Jesus'
1. ET is my own.
2. D.L. Bock, Proclamation from Prophecy and Pattern (1987), p. 104.
3. Marshall, Christology, p. 117.
4. J. Jeremias, The Prayers of Jesus (1967), pp. 11 -67.
5. See Isa. 11.1-2; Isa. 42.1. G.R. Beasley-Murray, 'Jesus and the Spirit', in
Melanges Bibliques (1970), p. 474.
pneumatic anointing in adoptionistic terms: 'For Jesus, possession of the

Spirit is divine Sonship'.1 Although Biichsel acknowledged that 'Jesus is
God's Son from his birth',2 he asserted that through his pneumatic
anointing at Jordan Jesus' sonship is perfected and completed.3
According to Biichsel, Jesus' experience at Jordan marked the beginning
of a new and deeper existential awareness of God as Father. Similarly,
J. Dunn, while acknowledging that Jesus is Messiah and Son from birth,
declares that 'there is also a sense in which he only becomes Messiah
and Son at Jordan'.4 For Dunn this means that at the River Jordan the
Spirit initiates Jesus into the new age and covenant.
How are we to evaluate such claims? Does Jesus in some sense
become Son and Messiah at the Jordan? Does the Spirit provide Jesus
with a new awareness of God as Father and/or initiate him into the new
age and covenant? I suggest that the evidence points in a different
direction. The divine declaration does not designate Jesus' reception of
the Spirit as the beginning, in any sense, of his sonship or messiahship.
On the contrary, through his reception of the Spirit Jesus is equipped for
his messianic task. We may speak of the Jordan event as signalling the
beginning of Jesus' messianic ministry, but not of his messiahship.
This judgment is supported by the form of the citation from Ps. 2.7.
The word order of the Septuagintal reading, has been
altered in the Markan tradition to . The shift in word
order suggests that the declaration was understood as the identification
of Jesus as the of God, rather than as confirming the bestowal of
the status of sonship upon Jesus.5 If the tradition had intended to signify
Jesus' adoption or his entrance into a new dimension of sonship by
quoting from Ps. 2.7, it would have been natural to include the latter
part of the verse as well: ('Today I have
begotten you').6 That the voice merely identifies an already existing
status is also suggested by the repetition of the declaration ('This is my
Son') on the mount of transfiguration (Mk 9.7 and par.).
Further support for my rejection of an adoptionistic reading of the
text is found in the messianic conceptions which form the background to
1. Biichsel, Der Geist Gottes, p. 165. ET is my own.

3. Der Geist Gottes, p. 167.
4. Dunn, Holy Spirit, p. 28.
5. E. Lohmeyer, Das Evangelium des Markus (1959), p. 23.
6. ET is my own.
the heavenly declaration. As noted above, the Spirit equips both the
Servant of Israel (Isa. 42.1) and the Davidic Messiah (Isa. 11.1) for their
respective tasks. Reference to the Spirit as the source of the Servant-
Messiah's special status or unique standing before God is conspicuously
absent in these texts. The correlation of the messianic concepts associ-
ated with the Servant of the Lord and the Davidic Messiah together
with the anointing of the Spirit suggests divine empowering, not divine
adoption.1
If it is unlikely that Mark interpreted the Jordan event as Jesus'
adoption, in light of the infancy narratives (Lk. 1.35; 2.49), it is virtually
certain that Luke did not. Not only is a divine begetting precluded by
Lk. 1.35, but Jesus is well aware of his unique relationship to God as
Father long before the Jordan event (Lk. 2.49). Moreover, when the
eschatological nature of Luke 1-2 is recognized and Conzelmann's rigid
heilsgeschichtlich scheme is discarded, it cannot be maintained that
Jesus' baptism is the pivot of salvation history—the point at which Jesus
enters into the new age.2 The evidence suggests that neither Buchsel nor
Dunn has adequately explained the significance of Jesus' pneumatic
anointing at the Jordan.
This is not to deny that the Jordan event represents a significant event
in salvation history; indeed, this is suggested by the heavenly declaration
and the events which accompany it. Furthermore, it is equally clear that
Jesus' experience at the Jordan represents a new beginning. However, in
view of the discussion above, I conclude that the Jordan event represents
the inauguration of Jesus' messianic task, not the beginning of his son-
ship or messiahship. Similarly, the heavenly declaration, as a confirma-
tion of Jesus' existing status, constitutes Jesus' call to begin his messianic
mission.3 The important corollary for this study is that Jesus' pneumatic
anointing, rather than being the source of his unique filial relationship to
God or his initiation into the new age, is the means by which Jesus is
equipped for his messianic task.4 That this is indeed how Luke interprets
1. Hill, Greek Words, p. 244; G.R. Beasley-Murray, Baptism in the New

Testament (1962), p. 61; and I. de la Potterie, 'L'onction du Christ: Etude de
thdologie biblique',NRTBQ(1958), p. 235.
2. Contra Dunn, Holy Spirit, pp. 24-32.
3. So also Hill, New Testament Prophecy, p. 48.
4. See also J. Jeremias, New Testament Theology (1971), p. 52; Hill, New
Testament Prophecy, p. 48; C.H. Talbert, Literary Patterns, Theological Themes,
and the Genre of Luke-Acts (1974), pp. 117-18.
Jesus' pneumatic anointing is confirmed by his redactional activity in

Lk. 4.1, 14, 16-30, to which I shall now turn.
2. The Redactional Bridge: Luke 4.1, 14

2.1. Luke 4.1
Each of the synoptic authors preface their accounts of Jesus' temptation
with reference to the Spirit:
Mt. 4.1:
Mk 1.12:
Lk. 4.1:
Mt. 4. 1 : Then Jesus was led by the Spirit into the desert.
Mk 1.12: At once the Spirit sent him out into the desert.
Lk. 4. 1 : Jesus, full of the Holy Spirit, returned from the Jordan and was led by
the Spirit in the desert.
Luke probably had access to two written sources at this point, Mark
and Q. The fundamental function of the verse, for which the reference to
the Spirit is of particular importance, is the same in each of the synoptic
Gospels: it serves to link the account of Jesus' temptation with that of
his baptism. While Luke retains the essential content of his sources, he
significantly alters the form in which it is presented. Two alterations are
particularly striking: first, Luke has inserted the phrase
('[and] Jesus, full of the Holy Spirit');1 and
secondly, rather than following the constructions of Mark or Q (Matthew),
Luke states that Jesus ('was led by
the Spirit in the desert').2
E. Schweizer has made much of Luke's redaction here. On the basis
of these two alterations he concludes:
Luke, then, avoids the idea that the Spirit stands over Jesus. The OT view
of the power of God coming upon men does not satisfy him. Jesus
becomes the subject of an action in the Holy Spirit. He is not a pneumatic,
3
but the Lord of the
1. The use of is common to Luke (Lk. 5.12; Acts 6.3, 5, 8; 7.55; 9.36;
11.24; 13.10; 19.28), and the use of 7iXf)pr|<;with undou btedly reflects
Luke's hand (Acts 6.3, 5; 7.55; 11.24). Note also Luke's use of with
Lk. 1.15, 41, 67; Acts 2.4; 4.8, 31; 9.17; 13.9).
2. In view of Lk. 2.27 and particularly 4. 14 this alteration can be attributed to
Luke with a high degree of confidence.
3. Schweizer, ', pp. 404-405.
However, Schweizer has surely exaggerated the significance of these

alterations. The similarities between the description of Jesus in 4.1 and
that of John in 1.15, 17 and Simeon in 2.25, 27 should warn us against
reading too much into the wording here. While it is true that
('full of the Holy Spirit') is not found prior to Lk. 4.1,
the phrase is used of disciples in Acts1 and therefore is not unique to
Jesus. This is all the more significant when it is realized that Luke uses
('filled with the Holy Spirit') to des-
cribe the experience of the disciples in Acts, as well as that of John,
Elizabeth and Zechariah in the infancy narratives.2 Certainly the distinc-
tion between and
should not be overemphasized. Although the latter, as the
aorist tense dictates, describes a momentary experience, the effects can
be long lasting (e.g. Lk. 1.15; Acts 4.31). And the former, as Acts 7.55
indicates, can refer to a special and momentary state of inspiration.3 The
only real distinction that can be made is that
implies the prior experience designated by the phrase
This explains why Luke describes only Jesus,
Stephen and Barnabas as : the phrase
, while used to describe the experience of
most of the major characters in Luke-Acts, is never related to these
three. In Lk. 4.1 the phrase signifies that Jesus, as one who has been
filled with the Spirit at Jordan, has constant access to the Spirit of God
who provides what is required (either special knowledge or the ability to
communicate God's message effectively) at each moment of need. There
is a remarkable consistency which runs throughout Luke's two-volume
work: whether it be Simeon, Jesus, Stephen or Paul, the terms used to
describe the Spirit's work and the action it inspires are similar.
Therefore, it is highly improbable that the description of Jesus as
signifies any change in Luke's perspective
concerning the way in which the Spirit functions.
The differences which exist between Luke's
('was led by the Spirit in the desert') and the corresponding
1. See the general reference in Acts 6.3 and the references to Stephen (Acts 6.5;
7.55) and Barnabas (Acts 11.24).
2. John: 1.15 (future passive); Elizabeth: 1.41; Zechariah: 1.67.
3. Contra Schweizer, p. 405 n. 463. See Acts 19.28 for an example
where with a noun other than designates a state of
temporary duration.
phrases in Mk 1.12 and Mt. 4.1 can hardly bear the weight that
Schweizer's conclusion demands. Although Schweizer contends that
'Jesus becomes the subject of an action in the Holy Spirit',1 Luke's
is a passive nonetheless, and whether is taken as
a dative of agency or sphere, Luke's construction portrays Jesus as
subordinate to the Spirit.2 While Luke's construction certainly softens
Mark's t ('the Spirit sent
him out into the desert'), it is difficult to see how it differs significantly
from Matthew's
('Jesus was led by the Spirit into the desert'). The distinc-
tions become all the more blurred when it is recognized that Luke can
use and as functional equivalents.
According to Luke, Simeon was instructed by the Spirit
, Lk. 2.26) and, in the immediate context, Luke
states that Simeon entered into the temple 'by the Spirit'
This suggests that Luke's
is a slightly modified form of Q, and that the
alterations were made by Luke for purely stylistic reasons.
While it is difficult to see any theological Tendenz in Luke's alteration
of Q, his decision to follow Q over Mark may reflect his prophetic
understanding of the Spirit. Mark's account, with its emphasis on
compulsion implies that the Spirit led Jesus in a physical
way, rather than by special revelation. Q on the other hand avoids the
more physical connotations of Mark. Thus Luke is quite content to
follow Q, for there is nothing in Q's account incompatible with his
prophetic understanding of the Spirit: the Spirit, by means of special
revelation, provides special guidance.
If we reject Schweizer's thesis, how shall we account for Luke's
insertion of ' into the text? A
single reference to the Spirit would have been sufficient to link the
account of Jesus' baptism with that of his temptation. Luke appears to
have something special in mind with this added or second reference to
the Spirit. I suggest that with the insertion of this phrase Luke has con-
sciously edited his source in order to emphasize the fact that Jesus'
experience at Jordan was the moment at which he 'was filled with the
Spirit'. In this way Luke was able to bring out the continuity between
Jesus' experience of the Spirit and that of the early church. The insertion
1. Schweizer, p. 405.
2. Fitzmyer, Luke I-IX, p. 5 14.
jcv 3.21-22 would have necessitated

a radical departure from his source and Luke, as the text indicates, was
reluctant to do so. However, with the insertion of 'h
at 4.1, a more convenient place for such an insertion,
Luke was able to make the same point: just as Jesus was empowered by
the Spirit at the Jordan, so it was also for the early church at Pentecost
and beyond; and so it must be for the church to which Luke writes. This
hypothesis not only explains why Luke has inserted a phrase which
otherwise appears awkward and redundant, but it also does justice to the
remarkable continuity in Spirit-terminology which exists throughout
Luke's two- volume work. In short, rather than pointing to the unique-
ness of Jesus' experience of the Spirit, Luke's description of Jesus as
indicates that he regarded Jesus' experience
at the Jordan as the moment at which 'he was filled with the Spirit' —
the moment at which Jesus, like the early church, was empowered to
carry out his divinely appointed task.
2.2. Luke 4. 14
While Lk. 4.14-15 has customarily been viewed as the product of
Luke's free redaction of Mk 1.14, H. Schiirmann asserts that the tradi-
tion-history of this pericope is more complex.1 Schiirmann maintains
that Lk. 3.1-4.44 is based on an account of the beginning of Jesus'
ministry preserved in Q. This Bericht vom Anfang ('report of the
beginning') contained two major sections: the first section undergirds
Lk. 3.3-17, 4.1-13; the second section, analogous to, yet independent of,
Mk 1.14-39 (6.1-6), lies behind Lk. 4.14-44. According to Schiirmann,
Lk. 4.14-16, which forms the Eingangstor ('gate of entry') of Luke's
narrative, is a composite of the major structural elements of the second
section of the Bericht ('report') and thus cannot be attributed solely to
Lukan redaction of Mark.
Schiirmann' s thesis is vulnerable at a number of points. If Q did
contain a Bericht such as this, we would expect to find more prominent
traces of its influence in Matthew than actually exist. Would Matthew,
with his interest in portraying Jesus as the fulfillment of Old Testament
expectations, pass over an account of Jesus' self-referential pesher of
1. Schiirmann, 'Der "Bericht vom Anfang"—Ein Rekonstruktionsversuch auf

Grand von Lk 4,14-16', in Untersuchungen (1968), pp. 69-80; see also Schiirmann's
'Zur Traditionsgeschichte der Nazareth-Perikope Lk 4,16-30', in Melanges Bibliques
(1970), pp. 187-205.
Isa. 61.1? It is possible, but highly improbable. Even more telling is

J. Delobel's critique of the heart of Schiirmann's hypothesis. On the
basis of his detailed analysis of Lk. 4.14-16, Delobel concludes that the
linguistic features of Lk. 4.14-16 can be most adequately explained as
Lukan redaction of Mk 1.14-15.l
The weakness of Schurmann's hypothesis is clearly seen in his
analysis of v. 14a.2 Schurmann puts forth three arguments in support of
a pre-Lukan source: first, the apparent agreement of Mt. 4.12
with Luke gainst Mk 1.14
secondly, the transitional nature of v. 14a, which indicates that the verse
originally served as both a conclusion to the temptation narrative and an
introduction to a variant account of the exorcism at Capernaum (Mk
1.21-28; Lk. 4.31-37); and thirdly, the previous point is supported by the
reference to 8\waui<; in Lk. 4.14, which points to the Capernaum
account (Lk. 4.36: . Regarding the first point,
Delobel points out that is common to Matthew and
\ is clearly a Lukanism.3 When this linguistic evidence is
coupled with the recognition that the two terms have different nuances,
the apparent agreement between Matthew and Luke disappears. The
second and third points also fail to convince. In view of Luke's usage of
with a elsewhere, it is almost certain that the occurrence
of 8\)v<xui<; in Lk. 4.14 is redactional. Similarly, since the term does not
occur in Mark's account at 1.27, it is equally certain that its inclusion in
Lk. 4.36 is the result of Lukan redaction. Luke inserts the reference to
in v. 14a in order to anticipate the account of Jesus' expulsion
of the demon at Capernaum (4.31-37). Indeed, Luke's statement that
Jesus returned to Galilee ('in the power
of the Spirit') points forward to the preaching of Jesus in Nazareth
(4.15, 18-19) and to the exorcism in Capernaum. Consistent with his
prophetic understanding of the Spirit, Luke refrains from introducing
Jesus' ministry in Galilee with reference to the Spirit only, such as in 4.1
in Galilee includes both
1. J. Delobel, 'La redaction de Lc., IV, 14-16a et le "Bericht vom Anfang"', in

L'tvangile de Luc (1973), pp. 203-23.
2. SchUrmann,' "Bericht vom Anfang"', pp. 70-71.
3. Delobel, 'La redaction de Lc., IV, 14-16a', p. 210: —Matthew,
lOx; Mark, Ix; Luke-Acts, 2x; John, Ix; —Luke-Acts, 32x; the rest of
the NT, 3x.
inspired preaching (4.15, 18-19) and an exorcism (4.36).1 Schiirmann

correctly emphasized the connection between Lk. 4.14 and 4.36; he was
wrong, however, to attribute this connection to pre-Lukan tradition. The
evidence suggests that the connection was made by Luke himself.
Luke's redactional activity in 4.14 not only plays an important
introductory role, as noted above, but it also concludes the temptation
narrative and, as such, provides valuable insight into Luke's unique
understanding of the temptation account. Luke's redaction in 4.14
complements his earlier insertion in 4.1 and together these alterations
form a redactional bridge which enables Luke to highlight the unique
pneumatic significance which he attaches to the temptation account.
Luke alone tells us that Jesus entered the desert
(4.1), equipped by the Spirit for his messianic task, and that after
the temptation he left as he had entered:
(4.14). This has encouraged some to conclude that, for Luke, the Spirit
is the power by which Jesus overcomes the temptings of the devil.2
However, this conclusion is improbable. Luke gives no indication that
the Spirit enabled Jesus to overcome the temptation. As the repetition of
('it is written') indicates,3 Jesus was supported in his
victory over the devil by his commitment to Scripture. Therefore, any
connection to the Spirit must be inferred from the context. That this is
not Luke's intention is indicated by his usage elsewhere: the Spirit is
never portrayed as the direct cause of a decision to orient one's life
toward God. The Spirit may provide guidance (as in 4.1) which ulti-
mately leads to the fulfillment of God's plan, but the Spirit is never the
direct source of one's obedience to God. I suggest that there is a more
adequate interpretation of the data, consistent with Luke's overall theo-
logical scheme. Luke's redactional activity in 4.1, 14 indicates not that
the Spirit is the source of Jesus' obedience, rather, that Jesus' obedience
is the source of his continuing relationship with the Spirit. In Luke's
perspective, when Jesus enters into the desert his commitment to his
messianic task is tested and thus also his worthiness to be a man of the
Spirit, for the purpose of the Spirit is to enable Jesus to carry out his
1. For a more detailed discussion of Luke's use of and see

Chapter 6 §3 above.
2. See J. Dupont, Les tentations de Jesus au desert (1968), pp. 49-50; U. Busse,
Das Nazareth-Manifest Jesu: Eine Einfiihrung in das lukanische Jesubild nach Lk
4,16-30 (1977), p. 19; Fitzmyer, Luke l-IX, p. 513.
3. See Lk. 4.4, 10. Cf. v. 12:
messianic task. Because Jesus remained committed to his task, he

returned to Galilee .1 Thus, Luke's
perspective is not unlike that of the rabbis, who held that the gift of the
Spirit was given only to the worthy and that the Spirit departed from
those who failed to remain worthy.2 For Luke, the Spirit gives
significance to Jesus' temptation.
The redactional bridge also enables Luke to maintain the pneumatic
thrust of his narrative and emphasize the connections between Jesus'
pneumatic anointing and his sermon at Nazareth. That Luke intends to
draw parallels between the two accounts is substantiated by his move-
ment of the Nazareth pericope (Lk. 4.16-30) forward in his narrative (cf.
Mk 6.1-6)3 and by his use of ini in 3.22 and 4.18. The significance of
these connections will be explored in the next section.
3. The Sermon at Nazareth (Luke 4.16-30)

The Nazareth pericope (4.16-30) not only sheds light on Luke's
understanding of Jesus' pneumatic anointing, but it stands as the comer-
stone of Luke's entire theological program. This conclusion is univer-
sally accepted and stems from two observations: first, Luke alters
Mark's chronology in order to place this pericope at the outset of Jesus'
ministry; secondly, the pericope combines the major theological themes
of Luke-Acts: the work of the Spirit, the universality of the gospel, the
grace of God, and the rejection of Jesus. For this reason the passage is
invaluable for this inquiry into Luke's pneumatology, and more
specifically, into the significance Luke attaches to Jesus' pneumatic
anointing.
3.1. Tradition and Redaction in Luke 4.18-19

While I have rejected Schumann's hypothesis that a pre-Lukan Bericht
vom Anfang, preserved in Q, forms the basis of Lk. 4.14-44, this does
not necessarily lead to the conclusion that Lk. 4.16-30 is the product of
Luke's redaction of Mk 6.1-6. On the contrary, it is highly probable that
1. Note the contrast with Saul, who as the King of Israel was endowed with the
Spirit of God (1 Sam. 10.6, 10; 11.6), yet as a result of his disobedience, the Spirit
departed from him (1 Sam. 16.14).
2. See Chapter 5 § 1.1.1 and §2.1 above for relevant rabbinic citations.
3. Lk. 4.23, which presupposes prior miracles in Capernaum, indicates that the
position of the account has been altered by Luke.
Luke, in writing the account, has drawn upon traditional material other
than Mk 6.1-6. Jesus undoubtedly taught in the synagogue at Nazareth;
while we have no other record of the content of his preaching at
Nazareth, the general thrust of the passage accords well with what we
know of his teaching elsewhere (Lk. 7.22 = Mt. 11.5).1 It is not improb-
able that an account of such an event circulated among the early
Christians and, indeed, there are numerous linguistic features which
indicate that Luke's account is based on traditional material other than
Mk 6.1-6.2 However, when one attempts to move beyond these general
conclusions, the questions of tradition and history become numerous and
exceedingly complex.3 Fortunately, since our concern centers on the
quotation from Isaiah in Lk. 4.18-19, we can justifiably narrow the initial
discussion to the following source-critical question: to what extent does
the quotation from Isaiah in Lk. 4.18-19 represent traditional material?
The question is a difficult one, for since the text is taken almost ver-
batim from the LXX, we cannot rely on linguistic evidence for indications
of Lukan redaction. However, since the citation in Lk. 4.18-19 diverges
from Isa. 61.1-2 (LXX) at several points, it may be possible to determine
whether these alterations point to a particular theological Tendenz and, if
so, whether the Tendenz corresponds to distinctive aspects of Luke's
theological program expressed elsewhere.
An analysis of Lk. 4.18-19 reveals close adherence to the Septuagint
text of Isa. 61.1-2, with a number of striking divergences:4
Luke 4.18-19 Isaiah 61.1-2 (LXX)
1. In light of 1 IQMelch, Jesus' application of Isa. 61.1 to himself is not at all

surprising.
2. Chilton argues that (4.15) and (4.16)
reflect traditional material ('Announcement in Nazara: An Analysis of Luke 4.16-21',
in Gospel Perspectives [1981], pp. 161-62) and Jeremias suggests the of
4.17, 20 is one among many traditional words in the account (Die Sprache des
Lukasevangeliums [1980], pp. 121-28).
3. For a summary of these issues see Marshall, Commentary on Luke, pp. 177-
80.
4. ET is my own.
The Spirit of the Lord is upon me The Spirit of the Lord is upon me
because he has anointed me because he has anointed me
to preach good news to the poor to preach good news to the poor
He has sent me He has sent me
to heal the brokenhearted
to proclaim freedom for the prisoners to proclaim freedom for the prisoners
and recovery of sight for the blind and recovery of sight for the blind
to set free the oppressed, to set free the oppressed... [Isa. 58.6]
to proclaim the year of the Lord* s favor, to announce the year of the Lord's favor
and the day of vengeance.
As the comparison above indicates, the citation in Lk. 4.18-19 deviates

from the text of Isa. 61.1-2 (LXX) at four points: the phrase
T('to heal the brokenhearted') has
been omitted; an excerpt from Isa. 58.6 (LXX),
('to set free the oppressed'), has been inserted in the
quotation; the ('announce') of the LXX has been altered to
('proclaim'); the final phrase of the LXX
which refers to divine retribution, has been omitted.
It has already been indicated that the historicity of the general outline
of Luke's account need not be doubted:1 Jesus entered into the syna-
gogue in Nazareth, read from the scroll of Isaiah (61.1-2), applied the
passage to himself, and encountered resistance. Luke's account is
generally consistent with the format of the ancient synagogue service.
After the recitation of the Shema (Deut. 6.4-9; 11.13-21) and prayers,
including the Shemoneh Esreh, a passage from the Pentateuch was read
(seder), and this was followed by a reading from the Prophets
(haphtara).2 The seder and haphtara were followed by the singing of a
psalm, and then came the sermon, introduced by an introductory
reading (petitha) chosen from the Prophets or Writings.3 The choice of
1. So also D. Hill, 'The Rejection of Jesus at Nazareth (Lk 4.16-30)', NovT 13

(1971), pp. 161-80, esp. p. 179.
2. While the seder was usually at least twenty-one verses, the haphtara was
often around ten verses. The Targum was read after the completion of three verses.
3. P. Billerbeck, *Ein Synagogengottesdienst in Jesu Tagen', ZNW 55 (1965),
the haphtara was somewhat flexible, with verbal and thematic links to
the seder usually guiding the choice.1 Although a fixed lectionary was
developed for the haphtara, it is generally accepted that the lectionary
system was not operative before the destruction of the temple.2 This
would have allowed Jesus to read from the text of his choosing, as
Luke's account suggests. It is quite possible then that Lk. 4.18-19 repre-
sents a condensed form of the haphtara, which would have extended to
at least Isa. 61.9.3
However, the historicity of the event notwithstanding, it is unlikely
that the variant form of Isa. 61.1-2 found in Lk. 4.18-19 stems from
Jesus himself. It is difficult to imagine a synagogue reader taking such
liberties with the text.4 Particularly striking is the insertion of the phrase
from Isa. 58.6 into the text of Isa. 61.1-2, for, although skipping verses
was permissable in the haphtara, it is unlikely that such a rearrangement
of the text would have been tolerated (m. Meg. 4.4; t. Meg. 4.19).51 am,
therefore, justified in concluding that it is improbable that Jesus, during
the course of the haphtara in a synagogue service, inserted Isa. 58.6c
into the text of Isa. 61.1-2 and made the other alterations to Isa. 61.1-2
recorded in Lk. 4.18-19. The question which remains is, of course,
whether the interpretative reproduction of the haphtara, in the form in
which it is presented in Lk. 4.18-19, stems from Luke or is carried over
from pre-Lukan tradition. As I have indicated, this question can only be
answered on the basis of an analysis of the alterations of the text from
Isaiah and the theological motivations which have produced them. To
this task we now turn.
The Omission of It is
often suggested that Isa. 61.Id has been omitted in order to make room
pp. 143-61.
1. C. Perrot, 'Luc 4, 16-30 et la lecture biblique de 1'ancienne Synagogue', RSR
47 (1973), pp. 331-32. Perrot also notes that the haphtara usually started from a
point within the section that was opened.
2. L. Morris, The New Testament and Jewish Lectionaries (1964), pp. 11-34;
L. Crockett, 'Luke IV. 16-30 and the Jewish Lectionary Cycle: A Word of Caution',
JJS 17 (1966), pp. 13-14.
3. Perrot, 'Synagogue', p. 327.
4. Perrot, 'Synagogue', p. 327.
5. On the strength of /. Meg. 4.19, P. Billerbeck argues that it was forbidden to
jump backwards in the haphtara (Strack-Billerbeck, Kommentar, IV, p. 167).
for the insertion of Isa. 58.6C.1 If structural concerns motivated the

omission, it is of little use in determining whether the quotation stems
from pre-Lukan tradition or Luke's final redaction, for such concerns
could have influenced the text at either stage. However, the weakness of
this hypothesis becomes evident when it is recognized that the structural
elements of the passage have been used to explain why Isa. 61. Id has
been omitted and why the phrase must have been included in the origi-
nal reading of the text.2 In view of the ambiguous nature of the
arguments from structure and the varied conclusions they have
produced, it is unlikely that structural elements played a significant role
in the omission of Isa. 61. Id.
Much more probable is the view put forth by M. Rese that Luke
omits Isa. 61.Id because of his prophetic understanding of the Spirit:
'Through the omission Luke insures that the Spirit of the Lord will be
understood as the Spirit of prophecy and not as wonder-working power' .3
This conclusion accords well with my analysis of Luke's redactional
activity elsewhere and offers a plausible explanation of an omission which
is otherwise extremely difficult to explain. However, Rese's conclusion
has been criticized by M. Turner, who offers three objections.4
First, noting that the reference to healing in Isa. 61.Id is metaphorical,
Turner argues that Luke's 'alleged predilection for the concept of the
Spirit of prophecy' does not provide a motive for its omission.5 However,
the force of this objection is mitigated by the special significance which
Luke attaches to idojiai. The metaphorical usage of the term in Isa.
61.Id notwithstanding, is used frequently by Luke (Luke, llx;
Acts, 4x; cf. Matthew, 4x; Mark, Ix; John, 3x) and as a terminus
technicus for the miraculous healings of Jesus.6
Secondly, Turner claims that the insertion of Isa. 58.6c adds a new
1. Busse, Das Nazareth-Manifest Jesu, p. 34; R. Morgenthaler, Die lukanische

Geschichtsschreibung als Zeugnis: Gestalt und Gehalt der Kunst des Lukas (1949),
I, pp. 84-85; Turner, 'Luke and the Spirit', p. 70.
2. For the former view see Busse and Turner cited above; for the latter view see
B. Reicke, 'Jesus in Nazareth—Lk 4,14-30', in Das Wort unddie Worter (1973),
pp. 48-49.
3. M. Rese, Alttestamentliche Motive in der Christologie des Lukas (1969),
p. 214. ET is my own. See also pp. 144-45,151-52.
4. Turner, 'Luke and the Spirit', pp. 60-67.
5. 'Luke and the Spirit', p. 61. See also C. Tuckett, 'Luke 4,16-30. Isaiah and
Q', in Logia (1982), p. 348 n. 28.
6. Lentzen-Deis, Die Taufe Jesu, p. 147 n. 206.
element to the quotation, one that is incompatible with Luke's purported

prophetic understanding of the Spirit. According to Isa. 58. 6c, Jesus not
only proclaims acpeu;, but effects it through acts of power, such as
healing and exorcisms: This broader concept of "setting the afflicted at
liberty" has nothing to do with the activities of the Spirit of prophecy'.1
However, it is by no means certain that this is how Luke interpreted Isa.
58.6c. Indeed, each of the other three infinitival phrases in 4.18-19 refer
to preaching, a point which is emphasized through the alteration of
(LXX) to
The passage as it stands undeniably emphasizes preaching as the most

prominent dimension of Jesus' mission.2 That this motif is characteristic
of Luke is evident in Lk. 4.44, where he retains Mark's reference to
preaching, but omits his reference to exorcisms. This indicates that Luke
probably understood as the
effect of Jesus' preaching ministry. It is quite likely that the insertion of
Isa. 58.6d was made as a result of the verbal linkage which pro-
vides with the preceding phrase (see b. above) and that these stichs (b.
and c.) were viewed as presenting a unified message: Jesus effects salva-
tion through his Spirit-inspired proclamation. The fact that Luke else-
where portrays miracles of healings and exorcisms as a vital part of
Jesus' ministry of liberation is irrelevant to the present discussion. The
point is that Luke, in 4.18-19 and throughout his two- volume work,
does not relate these activities directly to the work of the Spirit. As I
have noted, this theological Tendenz is unique to Luke.
Thirdly, and perhaps most significantly, Turner challenges the basis
upon which Rese's conclusion rests: Schweizer's claim that 'Luke adopts
the typically Jewish idea that the Spirit is the Spirit of prophecy'.3
Turner maintains that, as the source of Jesus' inspired preaching, the
Spirit 'bears little relationship to any "typical Jewish idea" of the Spirit
1. Turner, 'Luke and the Spirit', p. 62.

2. The specific elements of the preaching named in Isa. 61.1-2, such as 'release
of the captives' and 'recovery of sight to the blind', are employed by Luke as
metaphors which speak of the eschatological liberation effected by Jesus' proclama-
tion, of which a primary element is 'forgiveness of sins'.
3. Turner, 'Luke and the Spirit', pp. 62-67.
of prophecy'.1 Turner argues that, according to the Old Testament and

the writings of intertestamental Judaism, the role of the Spirit in relation
to prophet was not to impart power and authority in the delivery of the
message; rather, prior to and independent of the proclamation of the
message, the Spirit revealed the content of the message which was to be
delivered. In short, Turner asserts that the Jews viewed the Spirit of
prophecy as the organ of revelation rather than the source of inspired
speech.
It is extremely doubtful-, however, whether the distinction Turner
makes between the Spirit's role as the agent of revelation and as the
source of inspired speech would have been recognized by the Jews of
antiquity. Undoubtedly this distinction was alien to rabbis, who com-
monly described the prophet simply as one who 'speaks in the Holy
Spirit' ( . Indeed, by definition the prophet was not
simply a man who received revelation; he was the mouthpiece of God.
Revelation and proclamation go hand in hand, and both are attributed to
the Spirit.2 While some passages focus on the Spirit's role in the
revelatory act, others, such as Isa. 61.1, focus on the prophet's Spirit-
inspired utterance.3 Generally, to emphasize one aspect of the prophetic
event is to imply the other.4
Numerous other texts indicate that the distinction proposed by Turner
was not maintained. Ecstatic prophecy, such as that recorded in Num.
11.25-26, is a case in point.5 In light of passages such as Num. 24.2-3,6
1 Sam. 10.10 and Joel 3.1-2 (LXX), it cannot be maintained that other,
less enthusiastic forms of prophetic speech, were deemed uninspired by
the Spirit of God. Indeed, Philo declares the very thing that Turner

2. This is stated with particular clarity in the 'ten names given to the Holy Spirit*
recorded in ARN A.34 and alternatively in the variant traditions, the 'ten names given
to prophecy'. See Chapter 5 § 1.1.2.
3. See for example: Num. 23.7 (LXX); Frag. 2 of Aristobulus, Eusebius, Prae.
Ev. 8.10.4; Ps.-Philo 62.2; Josephus, Ant. 6.166; and the alterations which Josephus
makes to the LXX (Ant. 4.165 = Num. 27.18; Ant. 8.295 = 2 Chron. 15.1; Ant.
9.168 = 2 Chron. 24.20; Ant. 9.10 = 2 Chron. 20.14).
4. Note the close relationship between revealed wisdom and inspired speech in
Sir. 39.6 and 1 En. 62.2.
5. See also Philo, Spec. Leg. 4.49; Leg. All. 3.82; Rer. Div. Her. 249, 265-66;
Ps.-Philo 28.6.
6. See also Josephus on Num. 22.15-16 (Ant. 4.108) and on Num. 23.12 (Ant.
4.119-20).
denies: the Spirit endowed Abraham's words with special persuasive

power (Virt. 217).1
A decisive objection to Turner's criticism is that Luke himself made
the connection. He explicitly describes Spirit-inspired speech as
prophetic activity in the infancy narratives and Acts 2.17 (cf. 2.4-5); and
the idea is implicit in Lk. 4.18-19 (Isa. 61.1).2 Indeed, where else could
these notions have come from if Luke's conception of the Spirit as the
source of inspired speech was not influenced by Judaism? Turner's
response that Luke owes much more to 'such messianic ideas as are
found in Isa. 11.4, or to relatively characteristic Christian concepts' than
to the Jewish concept of the Spirit of prophecy is no alternative.3 We
have already noted how messianic and prophetic functions merge in
intertestamental Judaism,4 and there can be little doubt that these
'Christian concepts' were shaped by Judaism.
If, on the one hand, Turner incorrectly exaggerates the Jewish
emphasis on the Spirit as the source of revelation to the exclusion of the
Spirit's role in the inspiration of the prophetic message, Schweizer, on
the other hand, heightens the apparent difference between the Jewish
understanding of the Spirit and that of Luke by failing to emphasize
that, according to Luke, the Spirit is the source of both inspired speech
and special revelation, and that often the two functions merge. This is
true for Jesus (Lk. 10.21), as well as the early church (Lk. 12.12).
Indeed, it is difficult to make rigid distinctions at this point.
In short, it is inaccurate to distinguish sharply between the purported
Jewish view of the Spirit as the source of revelation and Luke's under-
standing of the Spirit as the means by which a previously understood
message is powerfully proclaimed, for both descriptions are caricatures.
Having reviewed the evidence, I have found Turner's criticisms of
Rese's position to be untenable at each point. Perhaps the weakest link
in Turner's argument against Rese is his inability to present a plausible
1. See Chapter 2 §5.2, Note also t. Job 43.2, 48.3, Ps.-Philo 32.14 and Jub.
25.14,31.12-13, where the Spirit is cited as the source of inspired praise or blessing,
and Mart. Isa. 5.14, which states that Isaiah, inspired by the Spirit, prophesied until
sawn in half.
2. The connection is explicitly expressed in the Targum of Isaiah, which reads:
' The spirit of prophecy from before the Lord Elohim is upon me' (text of
Isa. 61.1 from J.F. Stenning, The Targum of Isaiah [1953]).
4. Indeed, Isa. 11.4 speaks of inspired speech. This point is emphasized in the
Targum to Isa. 11.4.
alternative. I have already noted the inadequacy of arguments based on

structure. On this basis I conclude that Luke was responsible for the
omission of Isa. 61.Id in Lk. 4.18 and that the motivation for this altera-
tion came from Luke's prophetic understanding of the Spirit. This con-
clusion accords well with Luke's redactional activity elsewhere and
offers a plausible explanation of an omission which is otherwise
extremely difficult to explain.
The Insertion of Isaiah 58.6c (LXX):

oupei.We noted above that the insertion of Isa. 58.6c was probably
made as a result of the verbal linkage which provides with the
preceding phrase. M. Rese suggests that the linkage was made by Luke
because he interpreted to refer to the forgiveness of sins which
Jesus, inspired by the Spirit, proclaimed.1 On the other hand, M. Turner,
building on the work of R. Sloan, asserts that the linkage was motivated
by jubilary concerns.2 In contrast to Sloan, Turner argues that Luke
does not develop jubilary themes elsewhere and therefore concludes that
the linkage of Isa. 61.1-2 with 58.6 points to the traditional origin of the
quotation.3 While Turner's hypothesis is plausible, several factors
indicate that the insertion is to be attributed to Luke. First, although
Luke does not develop jubilary themes elsewhere, he does display
special interest in the term (Luke, 5x; Acts, 5x; cf. Matthew, Ix;
Mark, 2x), generally understood as 'release from sins'.4 Secondly,
Turner's suggestion that Isa. 58.6 was linked with Isa. 61.1-2 in order to
heighten a distinctive jubilee emphasis is unconvincing.5 There is no
evidence of such a linkage in the literature of intertestamental Judaism
and, although Isa. 61.1-2 employs the picture of the jubilee as a
'metaphorical expression of the eschatological salvation of God',6 it is by
no means certain that the jubilary motif is emphasized in other parts of
Luke's narrative (4.16-30), whether traditional or redactional. This
indicates that the linkage of Isa. 61.1-2 with Isa. 58.6 was made by Luke,
1. Rese, Alttestamentliche Motive, p. 146.

2. 'Luke and the Spirit', p. 70; R.B. Sloan, The Favorable Year of the Lord
(1977), pp. 39-40.
4. Of the ten occurrences of atpeoiqin Luke-Acts, excluding the two
occurrences in Lk. 4.18-19, all are related to 'sins' (e.g.
5. Turner, 'Luke and the Spirit', p. 70. See also Sloan, The Favorable Year,
pp. 39-40.
6. Sloan, The Favorable Year, pp. 162-63.
and not in order to heighten a distinctive jubilary emphasis, but rather as

a result of his interest in as a description of the liberating power
of Jesus' preaching, of which an important aspect was forgiveness of
sins. Thirdly, this conclusion is confirmed by the text's correlation with
another motif of Luke: the duplication of a word in Old Testament
quotations, such as and in 4.18, is characteristic of
Lukan style.1
The Alteration 0/> (LXX) to . Since Luke never uses

in reference to preaching, it is quite probable that this alteration
reflects his emphasis on preaching as the pre-eminent activity inspired
by the Spirit.2 However, noting that the preference for is not
unique to Luke, D. Bock maintains that 'the change points as firmly to a
traditional source as it does to Luke'.3 Nevertheless, the force of Bock's
point is lessened by Luke's frequent duplication of words in quotations
from the Old Testament. Thus the alteration of (LXX) to
corresponds to Luke's handling of Old Testament citations
elsewhere and strongly suggests that the alteration reflects Luke's hand.4
The Omission of (LXX), It is debatable

whether any particular theological interest should be attached to this
omission for, strictly speaking, it does not represent an alteration of the
LXX. Nevertheless, the quotation is broken off abruptly in the middle of
a sentence. Thus, while a number of factors may have influenced the
length of the quotation, it is quite likely that the phrase was omitted
from the citation in order to stress the grace of God.5 While this
emphasis on the salvific dimension of Jesus' work may have been taken
over from tradition, it is equally compatible with Luke's perspective,6
1. Note the repetition i^ai (Lk. 4.18, 19 = Isa. 6

(Acts 2.17, 18 = Joel 3.1-2); (Acts 2.17, 18 = Joel
3.1-2); (Acts 13.41, 2x = Hab. 1.5); (Lk. 7.27 = Mai. 3.1).
2. So also Rese, Alttestamentliche Motive, p. 146.
3. Bock, Proclamation, p. 106. None of the evangelists uses with refer-
ence to preaching, and is used frequently by the other evangelists as well:
Luke, 8x; Matthew, 9x; Mark, 12x.
4. So also T. Holtz, Untersuchungen fiber die alttestamentlichen Zitate bei
Lukas(l96&),p.40.
5. W. Grundmann, Das Evangelium nach Lukas (1961), p. 121; K. Giles,
'Salvation in Lukan Theology (1)', RTR 42 (1983), p. 12.
6. Rese, Alttestamentliche Motive, pp. 152-53.
and therefore indecisive in determining whether the quotation stems

from a traditional source or Luke's hand. However, in view of the con-
clusions cited above, it is most probable that the entire quotation, as it
stands in Lk. 4.18-19, reflects Luke's redactional stamp.
3.2. Conclusion: The Significance of Luke's Redaction in Luke 4.18-19

Having examined the alterations of Isa. 61.1-2 (LXX) in Lk. 4.18-19,1
am now in a position to summarize my conclusions and assess their
significance for Luke's pneumatology and, more specifically, his
understanding of Jesus' pneumatic anointing.
The historicity of the general outline of events in Luke's account
(4.16-30) need not be questioned for the linguistic data indicate that the
account is based on traditional material other than Mk 6.1-6.
Nonetheless, it is evident that Luke has made at least two decisive altera-
tions to the traditional material available to him. First, he has moved the
account forward in the chronology of his Gospel. Secondly, he has
altered the wording of the quotation from Isa. 61.1-2. While the pre-
Lukan tradition in all probability portrayed Jesus' preaching at Nazareth
as centering on Isa. 61.1-2, it is highly unlikely that the quotation as it
stands in Lk. 4.18-19 is traditional. As a result of my analysis of the text
I have concluded that it is highly probable that: the phrase idcaaa9cu
was omitted by Luke due to his
distinctive prophetic pneumatology; due to the verbal linkage which
provides with the preceding phrase, Luke inserted Isa. 58.6c
into the text of Isa. 61.1-2 in
order to emphasize the liberating power of Jesus' Spirit-inspired
preaching; Luke is responsible for the alteration of (LXX) to
—this change, while reflecting Luke's emphasis on preaching
as the pre-eminent activity inspired by the Spirit, is due principally to
stylistic concerns. I have also concluded that it is quite likely that Luke
omitted the final phrase of Isa. 61.2a in
order to emphasize the salvific dimension of Jesus' work.
The profound implications which these conclusions have for this
inquiry into Luke's understanding of Jesus' pneumatic anointing cannot
be missed. First, by moving the Nazareth pericope forward in the
chronology of his Gospel, Luke links the account with that of Jesus'
reception of the Spirit at the Jordan and, as a result, highlights the signifi-
cance of Jesus' pneumatic anointing for his entire ministry. The quotation
from Isaiah, which plays such a prominent role in the narrative, defines
with precision the significance which Luke attaches to Jesus' pneumatic

anointing: Jesus' reception of the Spirit at the Jordan was the means by
which he was equipped to carry out his messianic mission. Secondly, by
altering the text of Isa. 61.1-2 (LXX), Luke brings the quotation into
conformity with his distinctive prophetic pneumatology and thus
highlights preaching as the primary product of Jesus' anointing and the
pre-eminent aspect of his mission. While the activity of the Spirit is
generally portrayed in prophetic terms in Isa. 61.1-2 (i.e. as the source of
inspired speech), through his redactional activity Luke has heightened
this aspect of the text. Indeed, according to Luke, the Spirit-inspired
preaching of Jesus effects salvation. This assessment of Luke's
pneumatology is entirely consistent with his Christology—Luke, more
than any of the other synoptic evangelists, views Jesus' entire ministry,1
as well as his 'anointing' (as Lk. 4.18-19 indicates),2 in prophetic terms.
In short, my analysis of Lk. 4.18-19 has confirmed the conclusions from
the previous analysis of Lk. 3.21-22 and 4.1, 14: according to Luke,
Jesus' pneumatic anointing, rather than the source of his unique filial
relationship to God or his initiation into the new age, was the means by
which Jesus was equipped to carry out his divinely appointed task. Thus
Luke's portrayal of Jesus' pneumatic anointing, which anticipates the
experience of the early church,3 is consistent with his prophetic
pneumatology.
1. Luke often depicts people reacting to Jesus as a prophet (Lk. 7.16,39; 9.8, 19;
24.19; Acts 2.30). Jesus refers to himself as a prophet (Lk. 4.24) and he accepts the
fate of a prophet (Lk. 11.49-50; 13.33). Jesus is explicitly identified as the prophet-
like-Moses in Acts 3.22 and 7.37; and perhaps this identification is also suggested in
Luke's portrayal of Jesus' childhood (Isaacs notes the parallels to Philo's depiction
of Moses' childhood [Spirit, p. 130]) in Lk. 9.35 (Deut. 18.15: in
Lk. 10.1 (Num. 11.25: commissioning of the 70), in 11.20(Exod. 8.19:
and in the attribution of to Jesus in Acts 2.22; 4.30 (cf. Acts
7.36).
2. This conclusion is also supported by Lk. 4.23-24.
3. See Chapter 8 §2.1 above.
Chapter 9
JESUS AND THE SPIRIT: THE PNEUMATIC SAYINGS
Several texts in Luke-Acts, apart from Lk. 4.18-19, relate sayings of

Jesus pertaining to the Holy Spirit. In the following chapter I shall
examine these texts as they occur in Luke-Acts and assess their
significance for Luke's pneumatology.
1. The Spirit-Inspired Exultation (Luke 10.21)

Luke follows his account of the return of the seventy (two) with material
drawn from Q (10.21-24).l Thepericope records Jesus' joyful expression
of thanksgiving to the Father, who, through Jesus, has revealed 'things
hidden from the wise' to the disciples. This inspired exultation is
followed by a pronouncement to the disciples: they are indeed 'blessed',
for they are the favored recipients of God's revelation. Of particular
importance for this study is the way in which Luke introduces Jesus'
initial words of praise in Lk. 10.2 lb:2
Mt. 11.255:
Lk. 10.2lb:
Mt. 1 l.25b: Jesus answering, said
Lk. 10.2 lb: He rejoiced in the Holy Spirit and said
A comparison of Lk. 10.21b with Mt. 11.25b reveals that Matthew

preserves the original introductory phrase of Q, which Luke has deci-
sively altered. The verb ('be glad, rejoice') and its cognate
noun, ('joy'), are characteristic of Luke;3 and, as I have
already established, Luke frequently alters his sources in accordance
with his pneumatological interests. Thus it is clear that Luke has replaced
1. The two passages are linked by the temporal phrase in v. 2la: 'Ev
2. ET is my own.
3. Seven out of the sixteen occurrences in the NT of (NT, 1 Ix;
Luke-Acts, 4x) and (NT, 5x; Luke-Acts, 3x) are found in Luke-Acts.
the eiq of Q with a phrase more t
In assessing the significance of Luke's redaction it is important to

define with precision the action signified by the verb In the
LXX , which is usually found in Psalms and the poetic por-
tions of the Prophets, denotes spiritual exultation which issues forth in
praise to God for his mighty acts. The subject of the verb is not simply
ushered into a state of sacred rapture; the subject also 'declares the acts
of God'.1 The close association between and the utterance of
inspired words of praise is illustrated in the phrase,
('my tongue rejoices', Ps. 15.9, LXX; quoted in Acts
2.26),2 and in Ps. 94.1 (LXX), where the verbs and
3
yed as synonyms:
Come, let us sing for joy to the Lord,

'let us shout aloud to God, our saviour.
In the New Testament the verb is used in a similar manner.4 The
linkage between and the declaration of the mighty acts of
God is particularly striking in Luke-Acts.5 The verb describes the joyful
praise of Mary (Lk. 1.47), Jesus (Lk. 10.21) and David (Acts 2.25) in
response to God's salvific activity in Jesus. That in Lk.
10.2 Ib refers to the declaration of words of praise is confirmed by the
Semitic structure of the verse, which parallels with
Luke's addition of the instrumental phrase, in
Lk. 10.2 Ib is consistent with the usage of cited above: the
praise of Mary and Jesus is uttered under the inspiration of the Spirit
(Lk. 1.35; 10.21), and David is described as a prophet (Acts 2.30).
Indeed, Jesus' experience of the Spirit in 10.2 Ib parallels that of the
leading figures in the infancy narratives and the disciples in Acts. In
short, for Luke the phrase
1. R. Bultmann, ' p. 20.

2. Note also Ps. 125.2 (LXX) where a similar expression is used.
3. See also (LXX): Pss. 5.12; 9.2-3; 34.27; 91.5; 95.11; 96.1; Isa. 12.6; 25.9;
61.10. ET is my own.
4. R. Bultmann, , p. 20; W.G. Morrice, Joy in the New
Testament [19&4], p. 21.
5. The linkage is made explicit in three out of four occurrences of the verb
(Lk. 1.47; 10.21; Acts 2.25). The only exception is Acts 16.34.
9. Jesus and the Spirit: The Pneumatic Sayings 159
was an appropriate way of describing prophetic activity:1 it signi-

fied the Spirit-inspired declaration of the acts of God. Thus Luke's
alteration of Q in Lk. 10.2 Ib, which emphasized the pneumatic and
prophetic character of Jesus' declaration, reflects Luke's unique
interpretation of the event and his distinctive prophetic pneumatology.
2. Encouragement to Pray for the Spirit (Luke 11.13)

Luke 11.1-13 forms a section devoted to Jesus' teaching on prayer. The
section begins with a disciple's request for instruction on how to pray
(11.1), which Jesus answers in the form of a model prayer (1 1.2-4)2 and
parabolic teaching concerning the willingness and certainty of God's
response (11.5-13). The section concludes by comparing the heavenly
Father with an earthly counterpart: 'If you then, who are evil, know
how to give good gifts to your children, how much more will the
heavenly Father give the Holy Spirit to those who ask him!' (11.13).
This concluding comparison, with its reference to the Holy Spirit,
warrants examination.
The similarities in wording between Lk. 1 1.9-13 and Mt. 7.7-1 1 indi-
cate that the passage stems from Q. However, there is a crucial differ-
ence: Mt. 7. lib has ('good [gifts]') rather than th e
of Lk. 1 1.1 3b.3 There can be little doubt that Matthew's
represents the original wording of Q. Matthew follows his sources
closely with reference to the Spirit: he never omits a reference to the
Spirit which is contained in his sources and he never inserts r
into Markan or Q material. Luke, on the other hand, inserts r
into Q material on three occasions (Lk. 4.1; 10.21; 11.13) and into
Markan material once (Lk. 4. 14).4 These data suggest that Luke, rather
1. Strack-Billerbeck, Kommentar, II, p

= imGeist prophetischer Rede*. See also Barrett, Gospel Tradition, pp. 101-
102.
2. The variant reading in 1 1.2, e
is undoubtedly secondary. See G. Schneider, 'Die Bitte um das
Kommen des Geistes im lukanischen Vaterunser (Lk 1 1,2 v. 1)', in Studien zum Text
und zur Ethik des Neuen Testaments ( 1986), pp. 370-7 1 .
3. There are several variant readings, but the external evidence for
is strong ($15 H C L X 6 *P) and the other variant readings can be explained
as assimilation with Matthew (B. Metzger, A Textual Commentary on the Greek New
Testament [19751, p. 158).
4. See C.S. Rodd, 'Spirit or Finger', ExpTim 72 ( 1960-61), pp. 157-58.
than Matthew, has altered Q. This conclusion is confirmed by the

awkwardness of Luke's construction: the insertion of
breaks the parallelism of the a minore ad maius argument which links
the ('good gifts') given by earthly fathers (Lk.
11.13a = Mt. 7.1 la) with the ('good [gifts]') given by the
heavenly Father (Lk. 11.13b = Mt. 7.1 Ib).
Having established that the of Lk. 11.13b is redac-
tional, the significance of this alteration for Luke's pneumatology must
now be assessed. Three observations will be made.
First, Luke's alteration of the Q form of the saying anticipates the
post-resurrection experience of the church.1 This is evident from the fact
that the promise that the Father will give to those who
ask begins to be realized only at Pentecost. By contemporizing the text
in this way, Luke stresses the relevance of the saying for the post-
Pentecostal community to which he writes.
Secondly, the context indicates that the promise is made to disciples
(Lk. 11.1).2 Thus Luke's contemporized version of the saying is directed
to the members of the Christian community. Since it is addressed to
Christians, the promise cannot refer to an initiatory or soteriological
gift. 3 This judgment is confirmed by the repetitive character of the
exhortation to pray:4 prayer for the Spirit (and, in light of the promise,
we may presume this includes the reception of the Spirit) is to be an
ongoing practice. The gift of to which Luke refers
neither initiates one into the new age, nor is it to be received only once;
rather, is given to disciples and is to be experienced on
an ongoing basis.
Thirdly, Luke's usage elsewhere indicates that he viewed the gift of
in 11.13b as an endowment of prophetic power. On two
occasions in Luke-Acts the Spirit is given to those praying;5 in both the
Spirit is portrayed as the source of prophetic activity. Luke alters the
1. Fitzmyer, Luke X-XXIV, p. 916; Ellis, Luke, p. 164; Stronstad, Charismatic

TTteology, p. 46.
2. Beasley-Murray, Baptism, p. 119.
3. Montague, Spirit, pp. 259-60.
4. Note for example the repetitive force of (11.2)
and the continuous action implicit in the present indicative active verbs in 11.10:
5. Prayer is implicitly associated with the reception of the Spirit at Pentecost

(Acts 1.14; 2.4). Here also the gift of the Spirit is presented as a prophetic endowment
(see Chapter 10 below).
Markan account of Jesus' baptism so that Jesus receives the Spirit after
his baptism while praying (Lk. 3.21). As I have noted, this gift of the
Spirit, portrayed principally as the source of Jesus' proclamation (Lk.
4.18-19), equipped Jesus for his messianic task. Later, in Acts 4.31, the
disciples after having prayed 'were all filled with the Holy Spirit and
spoke the word of God boldly'. Again the Spirit given in response to
prayer is the impetus behind the proclamation of the word of God.
To sum up, through his redactional activity in Lk. 11.13b, Luke
encourages post-Pentecostal disciples to ask for the gift of the Spirit
which, for Luke, meant open access to the divine —the source
of power which would enable them to be effective witnesses for Christ
(Lk. 12.12; Acts 1.8) by providing what was required in time of need,
whether it be special knowledge or the ability to powerfully proclaim the
gospel in the face of persecution.
3. (Luke 11.20)
Luke's account of the Beelzebub Controversy stems from Q, as the
close correspondence with Matthew's text indicates (Lk. 11.14-23 = Mt.
12.22-30). However, in Lk. 11.20 there is a significant deviation from its
Matthean counterpart:
Lk. 11.20:
Mt. 12.28:
Lk. 1 1 .20: But if I drive out demons by the finger of God,

then the kingdom of God has come upon you.
Mt. 12.28: But if I drive out demons by the Spirit of God,
then the kingdom of God has come upon you.
The question as to which evangelist preserves the original reading of

Q has been much discussed. While it has been customary to view Luke's
('finger of God') as original,1 a number of more recent
works suggest that this judgment should be reassessed2 and, as the
1. T.W. Manson, The Teaching of Jesus (1952), p. 82, and Sayings, p. 86;
Barrett, Gospel Tradition, p. 63.
2. Rodd, 'Spirit or Finger', pp. 157-58; I.E. Yates, 'Luke's Pneumatology and
Luke 1 1.20', in Studio Evangelica II (1964), pp. 295-99; R.G. Hamerton-Kelly, 'A
Note on Matthew XII.28 Par. Luke XI. 20', NTS 1 1 (1964-65), pp. 167-69; Dunn,
Jesus and the Spirit, pp. 45-46; Turner, 'Luke and the Spirit', p. 88.
following points indicate, an analysis of the evidence supports this claim.

1. In view of their use of elsewhere, it is more likely that
Luke deleted the reference contained in Q than that Matthew added the
term to the tradition. As I have noted, Matthew follows his sources
closely with reference to the Spirit, never omitting a reference to
which is contained in Mark and/or Q. Luke, on the other hand,
feels free to alter his sources: not only does he add to his
sources; he is also willing, when inclined, to omit the term (Lk. 20.42 =
Mk 12.36).1
2. The fact that Matthew's version includes the phrase
('kingdom of God') rather than his customary
('kingdom of heaven') suggests 'that Matthew has
hurried over the Q version of Mt. 12.28 without stopping to modify it as
he normally would have done'.2 When the phrase
appears in his source material, Matthew normally alters it to
3
3. In the Q account of the Beelzebub Controversy the saying (Lk.

11.20 = Mt. 12.28) is followed by Jesus' statement concerning blasphemy
against the Holy Spirit (Mt. 12.32 = Lk. 12.10).4 This suggests that
Matthew's formed part of the text of Q; for, as the
editorial comment in Mk 3.30 indicates, the 'blasphemy saying' is
unintelligible apart from this prior reference to .5
4. A plausible motive for Matthew's alteration of the text is lacking.
Although it has been suggested that Matthew altered the text in order to
avoid an anthropomorphism,6 C.S. Rodd points out that Matthew had
no special aversion to anthropomorphic expressions.7 Indeed, as J. Dunn
1. Note also Lk. 21.15 = Mk 13.11; however, Luke includes a variant of this
tradition which does refer to the Holy Spirit (Lk. 12.12). See Rodd, 'Spirit or
Finger', pp. 157-58 and Yates, 'Luke's Pneumatology and Luke 11.20', pp. 295-99.
2. Dunn, Jesus and the Spirit, p. 45. See also Rodd, 'Spirit or Finger', p. 158.
3. Note for example Mt. 4.17; 5.3; 8.11; 10.7; 11.11-12; 13.11,31,33; 19.14,
23. The only exception to this practice, other than Mt. 12.28, is Mt. 19.24.
4. See §4.1 below for evidence supporting the claim that Mt. 12.12-32 reflects
the original order of Q.
5. Note also how in Lk. 12.10, Luke alters the meaning of the blasphemy saying
by changing the context. This is possible because the meaning of the blasphemy
saying is dependent on the way in which is employed in the context.
6. Manson, Teaching of Jesus, p. 82.
7. In support of his judgment, Rodd cites Mt. 5.34 and 6.4, two anthropo-
morphisms found only in Matthew ('Spirit or Finger', p. 158).
notes, it is improbable that Matthew would have altered 'finger of God'

to 'Spirit of God* in view of the fact that his interest in drawing parallels
between Moses and Jesus is much more prominent than his interest in
the Spirit.1
5. We need not search long for a plausible motive for Luke's altera-
tion of 'Spirit of God' to 'finger of God': the alteration is consistent
with and motivated by his distinctive prophetic pneumatology. I have
already noted Luke's reluctance to associate the Spirit directly with
activities which do not correspond to strictly prophetic categories (e.g.
exorcisms and miracles of healing) and his willingness to alter his sources
accordingly, whether by adding (1.35; 4.14) or deleting material (4.18).
That Luke's alteration in Lk. 11.20 was indeed motivated by pneumato-
logical concerns is confirmed by Luke's movement of the blasphemy
saying from its original context in Q (Mt. 12.32) to Lk. 12.10. To this
modification of Q we now turn.
4. 'Blasphemy against the Spirit' and Fearless Witness

(Luke 12.10, 12)
4.1. The Context of the Saying in Q
Jesus' saying concerning blasphemy against the Holy Spirit circulated in
two variant forms preserved by Mark and Q. A comparison of the
synoptic accounts reveals that Matthew records both traditions, inserting
the Q saying into the one preserved by Mark (Mt. 12.31-32),2 while
Luke, predominantly following Q, conflates the two accounts:3
Matthew 12.31 Mark 3.28-29

2. The comparison follows that of R. Hoist, 'Re-examining Mk 3.28f. and its
Parallels', ZNW63 (1972), pp. 122-24.
3. While Lk. 12.10 is primarily drawn from Q, the
is influenced by Mark. So also T. Schramm, Der Markus-Stoff bei
Lukas (1971), p. 46. ET is my own.
Matthew 12.32 Luke 12.10
Matthew 12.31 Mark 3.28-29

And this I say to you, every I tell you the truth, all
sin and blasphemy
will be forgiven men. shall be forgiven the sons of men
the sins and blasphemies
whatever they might blaspheme,
but the blasphemy against the Spirit but whoever blasphemes against the Holy Spirit,
will not be forgiven. will never be forgiven,
but is guilty of an eternal sin.
Matthew 12.32 Luke 12.10
Anyone who speaks a word against And everyone who speaks a word against
the Son of Man, the Son of Man,
will be forgiven, will be forgiven,
but anyone who speaks against the Holy Spirit, but those blaspheming against the Holy Spirit,
will not be forgiven, will not be forgiven.
either in this age or in the age to come
The important corollary for this study is that the Q form of the blas-
phemy saying is preserved, at least in part, by Matthew and Luke; yet in
different contexts. In Matthew's Gospel the saying forms part of the
Beelzebub Controversy (Mt. 12.22-32), while in Luke the saying is
sandwiched between an exhortation to confess Christ fearlessly before
people (Lk. 12.2-9) and a promise of the Spirit's assistance in the face of
persecution (Lk. 12.11-12). This raises a crucial question: which evan-
gelist has preserved the original context of the Q saying? Three points
are relevant.
1. The blasphemy saying in Lk. 12.10 fits awkwardly into the Lukan
context. While the statement in v. 9, 'he who denies me [the Son of
Man] before men will be denied before the angels of God', stands in
sharp contrast to v. 10, 'everyone who speaks a word against the Son of
man will be forgiven', the thematic links between vv. 2-9 and vv. 11-12
are strong.
2. The context which Matthew provides for the saying is appropriate
from a historical and literary perspective: the saying is a fitting response
to the charge that Jesus cast out demons by the prince of demons
(Mt. 12.24) and there is no reason to doubt its historicity.1 That Matthew
does indeed provide the correct historical context for the saying is
confirmed by Mark (Mk 3.22-30).21 have already noted that the refer-
ence to the Spirit in Mt. 12.28 links the blasphemy saying to that which
precedes and makes the passage intelligible.3 The context is essential for
the interpretation of the saying. Indeed, as the analysis of Lk. 12.10 will
reveal, if the context of the saying is altered, the meaning is changed.
This leads to the third point.
3. It is unlikely that Q would have preserved the saying in the Lukan
context, since this would have altered the original meaning of the saying.
The evidence thus suggests that Luke has taken the blasphemy saying
(Lk. 12.10 = Mt. 12.32) from its original context in Q (and Mark) and
placed it in another block of Q material (Lk. 12.2-9, 11-12).4 In order to
evaluate the significance of this alteration we must examine the meaning
of the saying as it occurs in the context of Q/Mark and Luke.
4.2. The Meaning of the Saying in the Contexts of Q/Mark and Luke
In both Q and Mark the saying forms part of the Beelzebub
Controversy (Mt. 12.22-30, 32; Mk 3.20-33). It is recorded as Jesus'
response to the charge that he casts out demons by the prince of
demons (Mt. 12.24; Mk 3.22). In this context the meaning is clear: to
'blaspheme against the Holy Spirit' is to attribute to the agency of Satan
the exorcisms which Jesus performs by the Holy Spirit.5 The Spirit is
thus the means by which Jesus casts out demons.
The saying in its Lukan context has been subject to a variety of
interpretations; but scholarly opinion is generally divided between two
options, both of which view the saying as directed to the early church.
One views 'blasphemy against the Spirit' as an offense committed by
the opponents of the Christian mission. The saying is thus a word of
comfort to the disciples: those who reject their message will not be

2. Note C.E.B. Cranfield, who argues that Mark presents the saying in its proper
historical context (The Gospel according to Saint Mark [5th edn, 1977], p. 139).
3. See Chapter 9 §3, point 3 above.
4. Lk. 12.11-12 represents a saying from Q (Schulz, Q, p. 442; Schuimann, 'Mt
10,23', pp. 150-55) which has been heavily reworked by Luke and conflated with Mk
13.11 by Matthew. Luke probably preserves the original context of Q at this point
since the thematic link with 12.2-9 is strong.
5. Cranfield, Mark, p. 141.
forgiven.1 The other interpretation sees in 'blasphemy against the Spirit'

an offense committed by Christians: it is their failure to heed the voice of
the Spirit and bear witness to Christ in the face of persecution.2
The second interpretation is to be preferred: Lk. 12.8-9 indicates that
the saying should be viewed as a warning to disciples;3 and the first view
fails to account adequately for the Son of Man/Spirit distinction in
12.10.4 Although it is possible to argue, as does G. Bornkamm, that
'blasphemy against the Son of Man' refers to the pre-Pentecostal denial
of Jesus, which, in contrast with 'blasphemy against the Spirit', is
forgivable since it is only after Pentecost that the true identity of Jesus is
made known,5 as Marshall notes, there is no distinction of tenses in v. 10
to support this suggestion.6 The Son of Man/Spirit distinction is easily
accounted for by the second interpretation: 'blasphemy against the Son
of Man' refers to the unbeliever's rejection of Jesus; 'blasphemy against
the Spirit' is committed by the believer who rejects the inspiration of the
Spirit and denies Christ in the face of persecution.7
This examination of the blasphemy saying has revealed that in Luke's
version the Spirit functions in an altogether different manner than in that
of Q and Mark. No longer the power to exorcise demons, the Spirit is
the means by which the disciples bear witness to Jesus in the face of
persecution.8
4.3. The Significance of Luke's Alteration ofQ

I am now in a position to summarize these findings and assess their
significance for Luke's pneumatology. Luke has decisively altered
the account of the Beelzebub Controversy in Q (Mt. 12.22-30, 32 =
1. K.H. Rengstorf, Das Evangelium nach Lukas (1937), p. 155; Chevallier,

Souffle, p. 131.
2. Von Baer, Der heilige Geist, p. 138; Schweizer, , p. 407 n. 483;
Lampe, The Holy Spirit', pp. 190-91; and A.A. Trites, The New Testament Concept
of Witness (1911), p. 182.
3. See Schweizer, who notes that w. 8-9 are 'undoubtedly addressed to disciples'
as is the of Acts 26.11 ( , p. 407).
4. I.H. Marshall, 'Hard Sayings—VII. Lk 12.10', Theology 67 (1964), p. 65.
5. G. Bornkamm, Jesus of Nazareth (1960), p. 212 (n. 1 of ch. 8).
6. Marshall, 'Hard Sayings', p. 66.
7. For Luke, 'the denial of the Son of Man before men' in v. 9 corresponds to
'the blasphemy against the Spirit* in v. 10.
8. Schweizer, The Spirit of Power', p. 266; George, 'L'Esprit Saint', p. 519;
Leisegang, Pneuma Hagion, p. 108.
Lk. 11.14-23; 12.10) at two points. He has (1) replaced

(Mt. 12.28) with (Lk. 11.20) and (2) taken the blas-
phemy saying (Lk. 12.10 = Mt. 12.32) from its original setting and
inserted it into a block of Q material (Lk. 12.2-9, 11-12) containing
exhortations to bear witness to the Son of Man. Both alterations are
consistent with and motivated by Luke's distinctive prophetic pneuma-
tology. By replacing rcve-uuctTi with Luke elimi-
nated a reference which attributed Jesus' exorcisms to the agency of the
Spirit. By altering the context of the blasphemy saying Luke was able to
alter the function which it ascribed to the Spirit: no longer the power to
exorcise demons, in its Lukan context the Spirit is the means by which
the disciples courageously bear witness to Jesus in the face of
persecution.1 In short, while the redactors of Q, Mark and Matthew
attribute Jesus' exorcisms to the agency of the Spirit, Luke avoids the
concept by modifying the tradition.
Luke's modification of the Q account of the Beelzebub Controversy
highlights the distinctiveness of his prophetic pneumatology in relation to
the charismatic pneumatology of the primitive church, and it reveals
how closely Luke's understanding of the Spirit conforms to pneumato-
logical perspectives current in Judaism. There is not a single text in the
Old Testament or in the Jewish literature of the intertestamental period
which attributes the exorcism of demons to the agency of the Spirit.2
Exorcisms are wrought by God in response to prayer. While a promi-
nent feature of such prayers is the evocation of the divine name,3 refer-
ence to the Spirit of God is strikingly absent.
I have suggested that the reasons for the difference in outlook at this
point between the early church on the one hand and that of Judaism and
Luke on the other are twofold:4 (1) the primitive church, following in
the footsteps of Jesus, broadened the perceived functions of the Spirit of
God so that it was viewed not only in traditional Jewish terms as the
1. E. Schweizer, p. 405.
2. Leisegang, Pneuma Hagion, p. 101. Notice also that miracles of healing are
not directly associated with the Spirit in the OT (thus the healings performed by
Elijah [1 Kgs 17.19-24] and Elisha [2 Kgs 4.33-35; 5.10-15; 6.18-20] are attributed
to the intervention of God in response to prayer and various complementary acts, but
never to the agency of the Spirit [see also Gen. 20.17; Num. 12.13-15; 2 Kgs 20.5;
Kee, Medicine, pp. 9-20]) or in intertestamental Judaism.
3. See for example PGM 4.1180-81, 1220-21, 1230-31, 3015-16, 3070-71;
5.115-16,475-76.
4. See Chapter 6 §4 above.
source of prophetic power, but also as miracle-working power. Thus the

Spirit was envisioned as the agent of exorcism. (2) Luke, on the other
hand, retained the traditional Jewish understanding of the Spirit as the
Spirit of prophecy and, with the term incorporated a Hellenistic
mode of expression to speak of miracle-working power. Therefore, while
may be mediated through (as in Lk. 4.14), the former
rather than the latter is the divine agent by which exorcisms are
wrought.1
5. The Pre-Ascension Promise (Luke 24.49; Acts 1.4-5, 8)

Luke 24.47-49 and Acts 1.4-8 present parallel accounts of Jesus'
preascension commission to the disciples. Both accounts are decidedly
Lukan in style, and together they provide an important thematic link
which unites Luke's two-volume work.2 These facts indicate that Luke
has carefully crafted both accounts in order to further his literary and
theological aims. Nevertheless, the extent of Luke's literary activity at
this point should not be overestimated. A comparison with Mt. 28.16-30
and Jn 20.21-23 suggests that these Lukan pericopes are based on a
core of traditional material.3 The specific content of this traditional
material and the extent to which it has influenced Luke's account is
exceedingly difficult, if not impossible, to ascertain. For my purposes it
will be sufficient to point out the significance of these parallel accounts
for Luke's literary and theological program.
5.1. The Renewal of 'Israel's' Prophetic Calling to the World

Jesus' commission to the disciples recorded in Lk. 24.47-49 is set in the
broader context of his explication of Scripture (24.44-49). After a pre-
liminary statement concerning the necessary fulfillment of all scriptural
prophecies pertaining to himself (24.44), Jesus explains to the disciples
that his passion and resurrection were prophesied in Scripture and were
1. See Lk. 4.33-37 = Mk 1.23-28; Lk. 6.17-20a = Mk 3.7-13a; Lk. 9.1 = Mk

6.7; Acts 10.38. It is significant that the references to in Lk. 4.36, 6.19,9.1
(and I suspect Acts 10.38) are redactional.
2. Jesus' pre-ascension commission to the disciples forms the end of Luke's
Gospel and the beginning of Acts. This literary overlapping is clearly intended to
emphasize the continuity between the Gospel and Acts. See Talbert, Literary Patterns,
p. 60.
3. Marshall, Commentary on Luke, pp. 903-904; V. Taylor, The Passion
Narrative ofSt Luke: A Critical and Historical Investigation (1972), pp. 112-14.
thus essential elements of the divine plan (24.46). In v. 47 Jesus indicates

that the mandate of scriptural prophecy includes the future mission of
the church: 'and repentance and forgiveness of sins will be preached in
his name to all nations, beginning at Jerusalem' (24.47). The scriptural
basis for this assertion is probably Isa. 49.6, which is cited in Paul's
sermon in Pisidian Antioch (Acts 13.47) and alluded to elsewhere in
Luke-Acts (Lk. 2.32; Acts 1.8; 26.23; perhaps 28.28). ' By accepting the
vocation of Israel to be a prophet commissioned to bring 'light to the
nations' and 'salvation to the ends of the earth' (Isa. 49.6), the disciples
actively participate in the fulfillment of Old Testament prophecy.
The conceptual background of Isa. 49.6 is also prominent in the
parallel version of the commission recorded in Acts 1.4-8. Jesus' com-
mission is again set in the context of instruction (Acts 1.2-3), although
the instruction is not explicitly tied to Scripture as in Lk. 24.44-45. His
command to wait in Jerusalem for ('the
promise of the Father', Acts 1.4) is followed by a question from the
disciples: 'Lord, are you at this time going to restore the Kingdom to
Israel?' The question is a literary device which anticipates possible mis-
conceptions and thus calls for further clarification.2 Jesus' response is
intended to challenge the disciples' narrow expectation of a restoration
limited to the faithful of Israel: 'you will be my witnesses ... to the ends
of the earth' Acts 1.8; cf. Isa. 49.6). Echoing the
words and concepts of Isa. 49.6,3 Jesus declares that God's promises are
indeed being fulfilled; however, 'the promise of God's reign is not
simply the restoration of the preserved of Israel, but the renewal of the
vocation of Israel to be a light to the nations to the ends of the earth'.4
5.2. (Luke 24.49; Acts 1.4)

The disciples are able to assume this collective prophetic vocation to
which they have been called only after they have
1. See D.L. Tiede, 'The Exaltation of Jesus and the Restoration of Israel in
Acts F, HTR 79 (1986), pp. 285-86.
2. As D. Hill notes ('The Spirit and the Church's Witness: Observations on
Acts 1:6-8', IBS 6 [1984], pp. 16-17), this literary device is found frequently in Luke-
Acts: Lk. 1.34; 7.23; 22.24; Acts 2.37; 7.1; 17.19.
3. The phrase occurs in Isa. 8.9; 48.20; 49.6; 62.1 1; cf.
45.22 (LXX). The link between Acts 1.8 and Isa. 49.6 is affirmed by D. Seccombe,
'Luke and Isaiah', NTS 27 (1981), pp. 258-59, and Tiede, Prophecy and History in
Luke-Acts (1980), pp. 59-60, 'The Exaltation of Jesus', p. 285.
4. Tiede, 'The Exaltation of Jesus' , p. 286.
Luke makes the point in both pre-ascension accounts by

recording Jesus' command to the disciples to remain in Jerusalem until
they have received (Lk. 24.49; Acts 1.4). The
reason for the delay is made explicit: the reception of 'the promise' will
result in the disciples being 'clothed with power from on high* and thus
enable them to become effective 'witnesses' (Lk. 24.48-49; Acts 1.8).
Luke identifies this source of prophetic power,
rcarpoq, with the gift of the Spirit which was initially bestowed upon the
disciples at Pentecost. (1) A comparison of Lk. 24.48-49 with Acts 1.8
reveals that (Lk. 24.49) and
(Acts 1.8) are used interchangeably to describe the source of power
which would enable the disciples to fulfill their role as 'witnesses'
(2) In Acts 1.4-5 is presented as
the fulfillment of John's prophecy concerning the messianic deluge of
the Spirit. I have already noted that, according to Luke, John's pro-
phecy of a messianic deluge of the Spirit which would sift and separate
the just from the unjust found its initial fulfillment in the Pentecostal
bestowal of the Spirit and the proclamation which it inspired.1 That
Luke views Pentecost (Acts 2.4) as the fulfillment of the Baptist's
prophecy follows from the temporal phrase in Acts 1.5 ('but in a few
days'). (3) Acts 2.33 states what is implicit in the narrative: at Pentecost
(Acts 2.4) Jesus poured out on the disciples the
('promise of the Holy Spirit') which he received
from the Father.
Does Luke provide any clues concerning why he chooses to speak of
the gift of the Spirit as I have noted that
Luke views the gift of the Spirit given to the disciples at Pentecost as a
fulfillment of John's prophecy concerning the messianic deluge of the
Spirit, but it is unlikely that this prophecy would have prompted Luke to
speak of the gift as 'the promise of the Father'.
In Acts 1.4 Jesus indicates that he has spoken of 'the promise of the
Father' to the disciples on a prior occasion, but this ambiguous reference
offers little by way of explanation concerning the origin of the term.
Since Lk. 24.49 and Acts 1.4 record the same address from different
perspectives,2 Jesus' remark must refer to one of two prior statements
regarding the Spirit (if recorded by Luke): Lk. 11.13 or 12.12. Neither
passage connects the promise of the Spirit to an Old Testament text,
1. See Chapter 7 §3 above.

2. I.H. Marshall, 'The Significance of Pentecost', SJT30 (1977), p. 350.
although Lk. 11.13 affirms that the gift of the Spirit is given by the
Father.
The only Old Testament text cited by Luke which adequately accounts
for his use of the term 'the promise of the Father' with reference to the
gift of the Spirit is Joel 3.1-5a (LXX; Acts 2.17-21).1 Several factors
suggest that this passage has indeed motivated Luke's usage of the term.
First, I have noted that according to Luke 'the promise of the Father'
was received by the disciples at Pentecost (Acts 2.4, 33). Luke interprets
this event in light of Joel 3.1-2 (Acts 2.17-21). Secondly, Luke's desire
to emphasize that the promise comes from the Father explains his
insertion of ('God says') into the Joel text in Acts 2.17.
Thirdly, Peter's speech in Acts 2 concludes with a call to repent, be
baptized and receive the gift of the Spirit (Acts 2.38). In his closing
words, Peter affirms that 'the promise (i\ ercocyyeXia) is for you and...
for all whom the Lord our God will call' (Acts 2.39). The final refrain
echoes the words of Joel 3.5a (quoted in Acts 2.21), thus the promise is
tied linguistically and contextually to the Joel citation. Although the
of Acts 2.39 includes both the Spirit of prophecy (Joel 3.1;
Acts 2.17) and salvation (Joel 3.5a; Acts 2.21), whereas
in Lk. 24.49 and Acts 1.4, 2.33 refers exclusively to the
gift of the Spirit of prophecy, the connection to the Joel citation is clear.
In Acts 2.39 Luke extends the range of the promise envisioned to
include the promise of salvation offered in Joel 3.5 (as well as the
promise of the Spirit of prophecy in Joel 3.1) because the audience
addressed are not disciples. Consistent with Lk. 24.49, Acts 1.4 and
2.33, the promised gift of the Spirit in Acts 2.38 refers to the promise of
Joel 3.1, and thus it is a promise of prophetic enabling granted to the
repentant.2 The promise of Acts 2.39, like the promise of Jesus in Acts
1.8, points beyond 'the restoration of the preserved of Israel': salvation
is offered (Joel 3.5), but the promise includes the renewal of Israel's
prophetic vocation (Joel 3.1).
This brief summary of the relevant passages has revealed that i\
(Lk. 24.49, Acts 1.4; cf. 2.33) and
with reference to the Spirit (Acts 2.38-39) find their origin in Joel 3.1
1. E. Lohse, 'Die Bedeutung des Pfingstberichtes im Rahmen des lukanischen

Geschichtswerkes', in Die Einheit des Neuen Testaments (1973), p. 188.
2. Lake and Cadbury, The Beginnings of Christianity, IV, p. 26; P. Tachau, 'Die
Pfingstgeschichte nach Lukas. Exegetische Uberlegungen zu Apg. 2,1-13', EE 29
(1977), p. 101.
(LXX):
('I will pour out my Spirit on all people, and they
shall prophesy'). J. Dunn's attempt to interpret the Lukan promise of
the Spirit (Lk. 24.49; Acts 1.4; 2.33, 38-39) against the backdrop of
Gen. 17.7-10, Ezek. 36.25-27 and Jer. 31.33-34 ignores the evidence
from Luke's own hand, and thus his description of the gift of the Spirit
as 'the means whereby men enter into the blessings of Abraham' and
'the essence and embodiment of the new covenant* must be ques-
tioned.1 For Luke the promise with reference to the Spirit refers to the
gift of the Spirit of prophecy promised in Joel 3.1. This promise, which
is initially fulfilled at Pentecost (Acts 2.4), mediates the ; neces-
sary for the disciples to take up their prophetic vocation. It is important
to note that Luke's use of in Lk. 24.49 and Acts 1.8 is consis-
tent with my description of his usage elsewhere: is mediated by
the Spirit but not equivalent to it; and, in conjunction with the Spirit,
designates the ability to perform a broad range of activities
(inspired speech and miracles of healing/exorcisms).2
1. Dunn, Holy Spirit, pp. 47-48.

2. L. O'Reilly, Word and Sign in the Acts of the Apostles (1987), pp. 16-17. See
also Chapter 6 §3 above.
Chapter 10
THE DISCIPLES AND THE SPIRIT: THE PROPHETIC GIFT (ACTS 2)
The importance of Pentecost for this inquiry into Luke's distinctive

pneumatology can hardly be exaggerated. Strategically placed at the
outset of his second volume, Luke's account of the Pentecostal bestowal
of the Spirit occupies a central place in his theological plan and thus
serves as an interpretative key to Luke's understanding of the Spirit's
work in the church.
In spite of its obvious importance for Luke's pneumatology and
numerous studies on the topic, considerable disagreement continues to
exist concerning the significance which Luke attaches to the Pentecostal
gift. In the introductory survey I noted two particularly significant inter-
pretations of the Pentecostal gift. First, J. Dunn speaks for many when
he asserts that the Pentecostal bestowal of the Spirit is the means by
which the disciples enter into the new age and experience the blessings
of the new covenant.1 Thus Dunn insists that the disciples' reception of
the Spirit at Pentecost 'is primarily initiatory, and only secondarily an
empowering'.2 Secondly, while denying that the Pentecostal gift of the
Spirit mediates the blessings of the new covenant in toto, G. Haya-Prats
and M. Turner, albeit in different ways, also argue that the gift of the
Spirit is not primarily an endowment of power for mission.3 According
to Haya-Prats the Spirit is received by the disciples at Pentecost princi-
pally as an anticipation of the fullness of salvation.4 For Turner the
1. See Dunn, Holy Spirit, pp. 38-54; G.W.H. Lampe, 'The Holy Spirit in the
Writings of St. Luke', in Studies in the Gospels (1957), p. 162; cf. God as Spirit,
p. 65; Buchsel, Der Geist Gottes, pp. 234-35; F.F. Bruce, 'The Holy Spirit in the
Acts of the Apostles', Int 27 (1973), pp. 170-72; F.D. Bruner, A Theology of the Holy
Spirit: The Pentecostal Experience and the New Testament Witness (1970), p. 214.
3. See Chapter 1 §2.3.2 and §2.3.3 above.
4. Haya-Prats, Force, pp. 173-76,185-89.
Pentecostal gift is, above all, the organ of revelation to each disciple and,
as such, it is the sine qua non of Christian existence.1 Whereas Jesus
received the Spirit for others, at Pentecost the disciples receive the Spirit
largely for themselves.2
My own research points to conclusions which are decidedly different
from those presented above. In attempting to put forth the thesis that
Luke consistently portrays the Spirit as the source of prophetic activity
(inspiring speech and granting special insight), I have thus far analysed
several passages which are crucial for an accurate assessment of Luke's
understanding of the Pentecostal bestowal of the Spirit. I have argued
that Luke interprets the sifting and separating activity of the Spirit of
which John prophesied (Lk. 3.16) to be accomplished in the Spirit-
directed and Spirit-empowered mission of the church. Thus John's
prophecy finds its initial fulfillment in the Pentecostal bestowal of the
Spirit. I have also asserted that the Spirit came upon Jesus at the Jordan
in order to equip him for his messianic task (Lk. 3.22; 4.18-19). The
striking parallels between Jesus1 pneumatic anointing at the Jordan and
that of the disciples at Pentecost suggest that Luke interpreted the latter
event in light of the former: Pentecost was for the disciples what the
Jordan was for Jesus.3 The logical corollary is that at Pentecost the Spirit
came upon the disciples in order to enable them to be effective
witnesses. Finally, I have affirmed that for Luke the 'promise* with
reference to the Spirit (Lk. 24.49; Acts 1.4, 2.33, 38-39) refers to the gift
of the Spirit of prophecy promised by Joel. This 'promise', initially
fulfilled at Pentecost, enables the disciples to take up the prophetic
vocation to the nations to which they have been called.
The picture which emerges from my conclusions outlined above is
remarkably clear: according to Luke, the Spirit, understood to be the
source of prophetic activity, came upon the disciples at Pentecost in
order to equip them for their prophetic vocation (i.e. for their role as
'witnesses'). The disciples receive the Spirit, not as the source of
1. Turner, 'Luke and the Spirit', pp. 159, and 'Spiritual Gifts', pp. 40-41.
3. Talbert lists four literary features which Luke duplicates in order to tie Jesus'
anointing at the Jordan with that of the disciples at Pentecost: (1) both Jesus and the
disciples are praying; (2) both accounts place the descent of the Spirit after prayer;
(3) both accounts record a physical manifestation of the Spirit; (4) in both accounts
the respective ministries of Jesus and the disciples begin with a sermon which is
thematic of what follows, appeals to the fulfillment of prophecy, and speaks of the
rejection of Jesus (Literary Patterns, p. 16).
10. The Disciples and the Spirit: The Prophetic Gift 175
cleansing and a new ability to keep the law, not as a foretaste of the
salvation to come, nor as the essential bond by which they (each individ-
ual) are linked to God; indeed, not primarily for themselves. Rather, as
the driving force behind their witness to Christ, the disciples receive the
Spirit for others.1 If my exegesis is correct, the gift of the Spirit is prin-
cipally an endowment of power for mission, and thus the interpretations
put forth by Dunn, Haya-Prats and Turner need modification. In the
following chapter I shall seek to demonstrate that these conclusions are
harmonious with Luke's account of that first Christian Pentecost
recorded in Acts 2.
1. Pentecost: The Event Described (Acts 2.1-13)

Luke's account of the Pentecostal outpouring of the Spirit recorded in
Acts 2.1-13 is undoubtedly based on traditional material2 and, in spite of
numerous difficulties in the text, the historicity of the event which it
describes need not be doubted.3 The account has been subjected to
detailed source analysis.4 Although the numerous attempts to reproduce
the sources underlying Luke's account have failed to produce any con-
clusive results, they have shown that the account reflects Luke's literary
style and therefore has been significantly shaped by Luke himself.5 As
such, the Pentecost account is a good example of Luke's literary
method: he is both a historian who utilizes traditional material and a
theologian who skillfully shapes and interprets it.
1. I. Broer, 'Der Geist und die Gemeinde: Zur Auslegung der lukanischen
Pfingstgeschichte (Apg 2,1-13)', BibLeb 13 (1972), p. 282.
2. Broer, 'Der Geist', pp. 276-77; Tachau, 'Pfingstgeschichte', pp. 92-93;
Kremer, Pfingstbericht, pp. 259-67; A.T. Lincoln, 'Theology and History in the
Interpretation of Luke's Pentecost', ExpT96(1984-85), p. 209.ContraHaenchen,
Acts, pp. 172-75.
3. See Dunn, Jesus and the Spirit, pp. 135-56; Marshall, 'Pentecost', pp. 360-
65. Haenchen's contention that the account is a fictitious literary production created
by Luke (Acts, pp. 172-75) is extreme.
4. See Tachau, 'Pfingstgeschichte', pp. 88-92 for a summary and evaluation of
the source-critical issues. Broer, 'Der Geist', pp. 267-69,271-73 and G. Schneider,
Die Apostelgeschichte (1980), I, pp. 243-47, survey the various attempts to reconstruct
the sources behind the pericope.
5. Broer, 'Der Geist', p. 270; Lohse, 'Die Bedeutung*. p. 183, 190; N. Adler,
Das erste christliche Pfingstfest: Sinn und Bedeutung des Pfingstberichtes Apg. 2,1-
13 (1938), pp. 32-33.
The account itself poses numerous problems for the interpreter, but
the main points of the narrative may be reconstructed as follows. A
band of disciples numbering about 120 (Acts 1.15)1 gathered together in
'the upper room' of a house (Acts 2.1-2; cf. 1.13).2 Here the disciples
were 'all filled with the Holy Spirit*
, an experience which was accompanied by heavenly sign
and and
produced inspired speech (Acts 2.3-4). A crowd composed of diaspora
Jews (and thus currently
3 4
residing in Jerusalem assembled in amazement, for they heard the
disciples miraculously declaring 'the mighty acts of God'
in each of their own native languages (Acts 2.5-12).5 The
diversity of the nationalities represented by the crowd, and so also the
miraculous character of the disciples' speech, is highlighted by the
Volkerliste of Acts 2.9-11 a. The crowds' mixed response to this
dramatic event (Acts 2.12-13) sets the stage for Peter's speech.
Several features of the narrative have important implications for this
inquiry.
1. Consistent with his usage elsewhere, in his Pentecost account Luke
1. The of 2.1 refers to the 120 mentioned in Acts 1.15 and not simply
the apostles: (1) this is the most natural reading of since the 120 are present
in the preceding verses; (2) this conclusion is supported by the repetition of
ain 1.15 and 2.1; (3) the potentially universal character of the gift is stressed in
2.17 and 2.39; therefore it would be strange if any of the disciples present were
excluded from the gift at Pentecost; (4) more than twelve languages are recorded to
have been heard, implying more than twelve were present.
2. The upper room (Acts 1.13) is to be preferred over the temple (Lk. 24.53) as
the referent of in Acts 2.2: (1) Luke almost always calls the temple
(2) Luke uses oiKoq with reference to the temple (Acts 7.47) only when the context
makes its meaning clear.
3. The phrase (2.5, 14) suggests
that the crowd of Jews consisted of residents of Jerusalem and not pilgrims
temporarily staying in Jerusalem in order to observe the Feast of Pentecost. The
apparent contradiction with 2.9 and 2.10
ved when it is understood that the list refers to
the various Jews of the Diaspora now living in Jerusalem by reference to their country
of origin (Kremer, Pfingstbericht, pp. 148-49).
4. That the disciples left the house to meet the crowd is implicit in the narrative.
5. Luke's description of the event makes it clear that in this instance
refers to intelligible human languages and not unintelligible
glossolalia found elsewhere in Acts (10.46; 19.6) and 1 Corinthians (12-14).
portrays the gift of the Spirit as the source of prophetic inspiration. The
immediate result of the Spirit's activity is inspired speech. As I noted,
the disciples miraculously declare 'the mighty acts of God'
in the various languages spoken by the representatives of the
Volkerliste (Acts 2.9-11). A comparison of 2.4b
OI<;) with 2.
indicates that Luke also understood Peter's sermon to be
inspired by the Spirit.
2. Luke's account highlights the missiological significance of the Pen-
tecostal gift. By skillfully integrating the Volkerliste into his narrative,
Luke stresses what is central in the narrative: the gift of the Spirit
enables the disciples to communicate with people 'from every nation
under heaven' (Acts 2.5). The product of this divine gift should not be
understood simply as praise directed to God. It is, above all,
proclamation. This is suggested by the language miracle and confirmed
by the content of the inspired speech, (Acts
2.11).1 In the LXX is usually connected with verbs of pro-
clamation and, as such, is addressed to people.2 One may thus affirm
with H. von Baer that 'the Spirit of Pentecost is the Spirit of Missions'.3
3. Luke's use of the phrase
(Acts 2.4) with reference to the disciples at Pentecost indicates
that their experience was not unlike that of John, Elizabeth, Zechariah or
Jesus. Whether it be John in his mother's womb, Jesus at the Jordan, or
the disciples at Pentecost, the Spirit comes upon them all as the source
of prophetic inspiration, and as such empowers them to carry out their
divinely appointed tasks. Although the phrase
is descriptive of an experience which produces an inspired state
of rather short duration (resulting in inspired speech) and which is
clearly repetitive,4 the experience so designated also has a more perma-
nent dimension.5 This is most evident from the experiences of John
(1.15), Jesus and Paul (9.17), each of whom received the Spirit when
1. Kremer, Pfingstbericht, pp. 143-44.

2. Kremer (Pfingstbericht, p. 144) cites Tob. 11.15 (A, B); Pss. 104/105.1 (S);
Sir. 17.8, 10; 33 [36].8; 2 Mace. 3.34. Note also that the inspired utterances in the
infancy narratives are generally given in the third person (Lk. 1.46-55,67-75; 2.33-
35) and, if given in the second person are usually directed to people, not to God
himself (Lk. 1.42-45,76-79).
3. Von Baer, Der heilige Geist, p. 103. ET is my own.
4. See Acts 4.8, 31; 13.9 (cf. 9.17); note also 13.52.
5. Marshall, Luke: Historian and Theologian, p. 201.
they were 'filled with the Spirit' as an initial and lasting endowment
which equipped them for their respective ministries. Luke's usage
suggests that the divine activity designated by the phrase
1
involves a permanent promise of pneumatic assist-
ance (either special knowledge or power of speech) for each moment of
need.2 The momentary and repetitive instances of inspiration linked to
the phrase represent specific and concrete realizations of this promise. It
is therefore appropriate to speak of the disciples' pneumatic anointing at
Pentecost as the moment at which they, like Jesus at the Jordan, were
equipped with prophetic power for the mission which lay ahead (Lk.
24.49; Acts 1.8).
2. Pentecost: The Event Interpreted (Acts 2.14-21)

Luke's narrative continues with an account of Peter's interpretation of
the Pentecostal event (2.14-21). Responding to those from the crowd
who charged that the inspired disciples 'had drunk too much wine',
Peter declares that, far from the antics of inebriated men, the dramatic
event of which they are witnesses is, in reality, a fulfillment of Joel 3.1-
5a: , ('this
is what was spoken by the prophet Joel', Acts 2.16). The text of Joel
3.1-5a is then cited with a few modifications:
Acts2.17-21/Joel3.15a
Inverted
1. Luke can speak of the Pentecostal outpouring of the Spirit in a variety of

ways, all of which designate the same experience (e.g. Acts 1.4—
1.8 2.4
2.17 2.38
10.47 11.15
11.17
See Dunn, Holy Spirit, pp. 70-72.
2. Haya-Prats, Force, p. 198.
Acts2,17-21/Joel3.15a
In the last days, God says, [after these things]
I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
Your young men will see visions, Inverted
and your old men will dream dreams. [dreams (ace. pl.)|
[Indeed,] on my servants, both men and women, in those days
I will pour out my Spirit,
and they will prophesy. Insertions
I will show wonders in the heaven above and signs on the earth below,
blood and fire and billows of smoke.
The sun will be turned to darkness and the moon to blood
before the coming of the great and glorious day of the Lord.
And everyone who calls on the name of the Lord will be saved.
The tradition-history of the passage, as with the speeches in Acts

generally, is problematic. However, whether one follows M. Dibelius in
viewing the speeches in Acts as 'inventions of the author'l or, under the
influence of F.F. Bruce, insists that the speeches are 'condensed
accounts of speeches actually made',2 the significance of Peter's pesher3
of the Joel citation for Luke's pneumatology cannot be missed. For,
whether by creation or selection, modification and arrangement of
received tradition, Luke has placed his unique stamp on the text. One is
therefore justified in assuming that Peter's pesher of Joel 3.1-5a was
central for, though not necessarily the result of, Luke's understanding of
the Pentecostal bestowal of the Spirit.
1. M. Dibelius, A Fresh Approach to the New Testament and Early Christian

Literature (1936), p. xv; see also 'The Speeches in Acts and Ancient Historiography',
in Studies in the Acts of the Apostles (1956), pp. 138-85.
2. F.F. Bruce, 'The Speeches in Acts: Thirty Years After', in Reconciliation and
Hope (1974), p. 53, see also pp. 53-68. Note also W.W. Gasque, 'The Speeches of
Acts: Dibelius Reconsidered', in New Dimensions in New Testament Study (1974),
pp. 232-50.
3. In pesher interpretation the author brings out the contemporary relevance of a
particular text by pointing to its fulfillment in current events. As a method of biblical
exegesis common in certain sectors of first-century Judaism—most notably in the
Qumran community—pesher took the form of 'this is that* (or 'that is this', where
the OT quotation is followed by its interpretation). Note the 'this is that* form of Acts
2.16:
The judgment stated above encourages us to move beyond the

broader and more complex questions of tradition and history pertaining
to Peter's speech in Acts 2 and to focus attention on the source-critical
question immediately relevant to this study: are the various modifica-
tions to Joel 3.1-5a (LXX) which are reflected in Acts 2.17-21 to be
attributed to Lukan redaction or early Christian tradition? In an effort to
answer this question I shall examine Acts 2.17-21 seeking to determine
what theological concerns (if any) have motivated modifications to the
Joel text and whether these modifications reflect any literary and/or
theological tendencies which suggest that they are the product of Lukan
redaction.
1. The alteration 0/ in
v. 17. E. Haenchen has argued that the ev TCCI<; eaxaTaiq f|uepai<; of
v. 17 conflicts with Luke's perspective.1 According to Haenchen Luke
was not of the opinion that the Endzeit had broken in with Pentecost
and the church, therefore the phrase must be judged as a secondary
emendation. But, as F. Mussner has demonstrated, neither
nor stands in tension with Luke's
eschatology, for both readings place Pentecost in 'the last days'before
the Day of the Lord.2
Haenchen is not alone in exaggerating the eschatological import of
this alteration. Pointing to the of v. 17, J.
Dunn asserts that for the disciples Pentecost represents the decisive pivot
of the aeons, the point at which they enter into 'the last days'.3
However, as 1 have already established, Luke considered the time of
messianic fulfillment to have begun with Jesus' miraculous birth and the
other events chronicled in the infancy narratives.4 It follows that the
entire ministry of Jesus is carried out in 'the last days'.5 Therefore,
although the Pentecostal bestowal of the Spirit, as an event of the
prophesied Endzeit, constitutes irrefutable proof that 'the last days' have
arrived, it is one in a series of such events and does not mark the
beginning of 'the last days'.
1. E. Haenchen, 'Schriftzitate und Textiiberlieferung in der Apostelgeschichte',

ZTK 51(1954), p. 162.
2. F. Mussner, 'In den letzen Tagen (Apg 2,17a)', BZ 5 (1965), pp. 263-65.
3. Dunn, Holy Spirit, pp. 46-47; see also von Baer, Der heilige Geist, p. 92.
4. See Chapter 6 above.
5. A. Weiser, Die Apostelgeschichte. Kapitel 1-12 (1981), p. 92.
The phrase does not alter the eschatologi-

cal perspective of the Joel text nor does it signify that Pentecost ushers
in the new age; rather, it clarifies what with could only be
gleaned from the broader context of Joel: the Pentecostal bestowal of
the Spirit is an event of the Endzeit, that period of God's deliverance
which precedes the Day of the Lord. Thus, while the alteration high-
lights the eschatological significance of the Joel prophecy and its
Pentecostal fulfillment, it does not represent a significant contribution to
or departure from the original text of Joel. I have noted that the eschato-
logical perspective of the text is harmonious with the theology of Luke.
However, since the alteration merely reflects a perspective already
present in the text of Joel, it cannot be termed distinctively Lukan. For
this reason theological considerations do not provide an adequate basis
on which to make a judgment concerning the traditional or Lukan origin
of the alteration.
I turn now to arguments of style. Noting that
appears nowhere else in Luke's two-volume work, D. Bock
suggests that the phrase stems from tradition.1 However, although the
phrase is indeed unique to Luke, a close parallel occurs in the following
(Acts 2.18 = Joel 3.2). I have already
noted Luke's penchant for duplicating words and phrases in quotations
from the Old Testament.2 Thus (Acts 2.17),
as a slightly modified duplicate of (Acts 2.18),
corresponds to Lukan style and is to be attributed to his hand.
2. The insertion o/ in v. 17. The original sense of the
Joel citation remains unaltered by the insertion of Xeyei 6 9eo«;. As with
the alteration discussed above, merely clarifies what is
evident from the broader context of Joel:3 the promise of Joel 3.1-5a
originates with God himself.4 While insertions of this type are not
uncommon in Old Testament quotations cited by New Testament
1. Bock, Proclamation, p. 161.

2. See Chapter 8 §3.1 above. Note the repetition of (Lk. 4.18, 19 =
Isa. 61.1-2); (Acts 2.17-18 = Joel 3.1-2)
(Acts 2.17-18 = Joel 3.1-2); (Acts 13.41, 2x = Hab. 1.5); oo\> (Lk. 7.27 =
Mai. 3.1).
3. Note the of Joel 2.27 and the of Joel
3.5b.
4. Holtz points out that such clarification is necessary because of the
introduction in Acts 2.16 which attributes the saying to Joel (Untersuchungen, p. 6).
authors,1 we may presume the redactor deemed it important that the

promise of Joel be attributed directly to God. A motive for the insertion
may be found in Luke's previous reference to the Pentecostal gift of the
Spirit as (Lk. 24.49, Acts 1.4). Through the
insertion of the redactor, now identified as Luke, was able
to emphasize that the promise of Joel 3.1-5a was indeed
3. Stylistic modifications in v. 17. Two alterations have been moti-

vated by stylistic concerns and as such they are of little consequence for
this study. The transposition of the lines which begin with mi oi
and was perhaps moti-
vated by the desire to place 'young men' (rather than 'old men')
directly after the reference to 'sons' and 'daughters'.2 The use of the
dative rather than the accusative of the LXX defies
explanation since the verb normally takes the accusa-
tive.3 Presumably the dative was preferred by the redactor.
4. The insertion of ye and uo\) (2x) in v. 18. It is generally recog-
nized that the double insertion of in v. 18 alters the original
4
meaning of Joel 3.2. The of Joel 3.2 represent yet
another segment of Jewish society to whom the Spirit will be given and
thereby add to the series of examples which illustrate the promise of Joel
3.1: .5 However,
with the insertion of in Acts 2. 1 8 these terms no longer refer to
literal slaves nor to an additional group which will receive the Spirit. In
Acts 2.18 the terms become religious metaphors which include and give
further definition to the groups previously mentioned. The transforma-
tion of 'slaves' into 'servants of God' highlights what is implicit in the
text of Joel: the gift of the Spirit is given only to those who are members
of the eschatological community of salvation. The motive for such redac-
tional activity was undoubtedly a desire to emphasize that the disciples
of Jesus, as recipients of the Spirit of prophecy, are indeed members of
1. See Acts 7.6,49; Rom. 12.19; 1 Cor. 14.21; 2 Cor. 6.17.

2. Schneider, Die Apostelgeschichte, I, p. 268.
3. Holtz, Untersuchungen, p. 9.
4. See for example Haenchen, Acts, p. 179, and 'Schriftzitate', p. 161; Schneider,
Die Apostelgeschichte, I, p. 268; H. Conzelmann, Acts of the Apostles (1987), p. 20;
Kremer, Pfingstbericht, p. 172; J. Roloff, Die Apostelgeschichte (1981), p. 53.
5. L.C. Allen, The Books of Joel, Obadiah, Jonah and Micah (1976), p. 99;
H.W. Wolff, Joel and Amos (1977), p. 67.
this community. The insertions also highlight the pneumatological

perspective of the redactor: membership in the community of salvation
is not dependent on the gift of the Spirit; rather, the former is a
presupposition for the latter. The Spirit of prophecy is given to those
who already are the servants of God. This perspective accords well with
the pneumatology of early Judaism, the primitive church and Luke. As
such, it does not provide sufficient criteria on which to judge the
ultimate origin of the insertions.
T. Holtz has argued that the ye and double uov of v. 18 are not
redactional, for they do not represent alterations to the text of Joel.
Holtz suggests that the text of the LXX which Luke employed was, at
this point, similar to Codex Alexandrinus and thus the terms were
simply carried over by Luke from the LXX.1 Central to Holtz's argu-
ment is his contention that the phrase mi ye is conceptually incompatible
with the change in perspective occasioned by the double insertion of
\JLOV. According to Holtz the intensive rendered as 'sogar'
('even'), fits well with the unexpected promise directed specifically to
slaves in Joel 3.2; but it is irreconcilable with the less exceptional and
broader prophecy concerning servants of God in Acts2.18.2
Holtz's thesis is, however, vulnerable at several points. First, is
characteristic of Luke. Luke uses ye more frequently than any other
Gospel writer3 and the two—possibly three—occurrences of in
the New Testament are found in Luke-Acts.4 Secondly, in Acts 2.18
should be rendered 'indeed' rather than 'sogar' ('even') as Holtz
suggests. In Acts 17.27 simply confirms the statement which
follows (that God is near) and is most accurately translated in English as
'indeed'.5 Therefore in Acts 2.18 need not imply, as the transla-
tion 'even' suggests, that the prophecy which follows is distinct from
and more exceptional than those which precede.6 If, as in Acts 17.27,
1. Holtz, Untersuchimgen, pp. 10-11.

2. Holtz, Untersuchungen, p. 10.
3. Matthew, 4x; Mark, Ox; Luke, 8x; John, Ix; Acts, 4x.
4. The phrase occurs in Acts 2.18, 17.27 and variant readings of Lk. 19.42. The
omission of the phrase in Lk. 19.42 is supported by » B D 6 L 579. Witnesses
supporting the inclusion of the phrase are: A ¥ K W A n/1/13. The UBS text
supports the omission of the phrase, but gives its preferred reading a C rating.
5. Haenchen, Acts, pp. 524,515.
6. Note the translation of Acts 2.18 offered by Lake and Cadbury, The Acts of
the Apostles (1933; The Beginnings of Christianity, IV), pp. 21-22, 'Yes, and on my
slaves and on my handmaids in those days I will pour out my spirit' (see also the RV).
the phrase simply confirms the statement which follows and is rendered
'indeed', then Holtz's purported contradiction disappears. Even if Holtz
is right and the verse does contain a genuine contradiction, he is left with
the problem of explaining its occurrence in the LXX. Thirdly, the critical
editions of the LXX agree that the ye and double |io\) readings of the
Alexandrian text group represent late additions.1 The Alexandrian text
has a tendency to adopt readings from citations in the New Testament2
and thus the occurrence of ye and double uov in the Alexandrian text
group may be attributed to assimilation with Acts 2.18.1 conclude there-
fore that the insertions in Joel 3.2 are redactional and, on the basis of
style, that they stem from Luke.
5. The insertion of in v. 18. Although Holtz
and Haenchen have suggested that the of v. 18,
reduplicated from v. 17, crept into the text of the LXX through scribal
error,3 stylistic and theological considerations provide conclusive evi-
dence that the insertion is the result of Lukan redaction.4 The insertion,
as a reduplication of vin v. 17, is consistent with
Luke's penchant for duplicating words and phrases in quotations from
the Old Testament noted above. Theologically the insertion is also
significant. It serves to emphasize that the gift of the Spirit produces
prophetic inspiration. The corollary is that the disciples, as recipients of
the gift, are not inebriated men—they are eschatological prophets
proclaiming the word of God. This emphasis on the gift of the Spirit as
the source of prophetic inspiration is characteristic of Luke.
6. The insertion o/ and in v. 19. The collocation
of and formed by the insertion is characteristic of
Luke5 and thus confirms the Lukan origin of the alteration. The precise
1. See J. Ziegler (ed.), Duodecim prophetae: Septuaginta Vetus Testamentum

Graecum (Gottingen, 1967), III, pp.41, 43, 235 (Joel 3.2); A. Rahlfs (ed.),
Septuaginta, p. 522 (Joel 3.2); see also Wolff, Joel and Amos, p. 56.
2. Ziegler (ed.), Duodecim prophetae, XIII, p. 43. By way of example Ziegler
cites the Alexandrian text of Hos. 10.8 which follows Lk. 23.30 against the other
principal manuscripts.
3. Holtz, Untersuchungen, pp. 11-12 and (more tentatively) Haenchen, Acts,
p. 179 n. 4.
4. Schneider (Die Apostelgeschichte, I, pp. 268-69), Kremer (Pfingstbericht,
p. 172), and Schweizer ( *. p. 408) all recognize the Lukan character of the
insertion.
5. The collocation of and tepccta occurs in the NT as follows:
referent of the and

is difficult to determine. The miracles of Jesus,1 the cosmic signs
accompanying the crucifixion,2 the phenomena which accompanied the
Pentecostal outpouring of the Spirit,3 the miracles of the disciples,4 and
the cosmic portents associated with the Day of the Lord5 are all viable
possibilities. Luke probably had a combination of these events in mind
when he penned the verse.
I.H. Marshall suggests that designates the cosmic portents
which shall herald the end of the world, while alludes to the gift
of tongues and healing miracles recorded throughout Acts.6 This pro-
posal accounts for the and of v. 19 and accords well with the
immediate context of the citation (vv. 19b, 20), but it is incompatible
with the numerous occasions in Acts where the disciples are cited as
7
performing both and t Luke's usa g e of
as a technical term for charismatic activity suggests that the dis-
tinctions between and
should not be pressed too far. For Luke the principal purpose of
and is not to distinguish between two spheres of divine
intervention (heaven and earth), but rather to emphasize the universal
character of the 'signs and wonders'—they are portents that cannot be
overlooked. So also and do not refer to two specific
and distinctive types of miraculous acts; rather, together they refer to a
single series of divine acts—events such as the miracle of Pentecost, the
healings recorded in Acts, and the cosmic portents to come—which
anticipate the near arrival of the Day of the Lord. In view of the refer-
ence to ; in v. 22, it is virtually certain that the
semantic range of the collocation in v. 19 also includes the miracles of
Matthew, Ix; Mark, Ix; John, Ix; Acts, 9x (Acts 2.19, 22,43; 4.30; 5.12; 6.8; 7.36;
14.3; 15.12); the rest of the NT, 4x.
1. G. Stahlin, Die Aposielgeschichte (1936), pp. 42, 44-45; U. Wilckens, Die
Missionsreden der Apostelgeschichte (1974), p. 33; G. Liidemann, Das friihe
Christentum nach den Traditional der Apostelgeschichte (1987), p. 51.
2. F.F. Bruce, The Acts of the Apostles (1951), p. 90; Rese, Alttestamentliche
Motive, p. 54.
3. Roloff, Die Apostelgeschichte, p. 53; Montague, Spirit, pp. 285-86.
4. Weiser, Die Apostelgeschichte. Kapitel 1-12, p. 92.
5. Schneider, Die Apostelgeschichte, I, p. 269; Bock, Proclamation, p. 167;
Kremer, Pfingstbericht, pp. 172-74.
6. Marshall, Acts, p. 74.
7. See Acts 2.43; 4.30; 5.12; 6.8; 14.3; 15.12.
Jesus, and it may embrace the miraculous events accompanying Jesus'

supernatural birth as well.1 The theological significance of the insertions
is now evident. Through his redactional activity in v. 19 Luke was able
to link the miraculous events associated with Jesus (v. 22) and his
disciples (vv. 3-11, 43) together with the cosmic portents listed by Joel
(vv. 19b-20) as 'signs and wonders' which mark the end of the age. In
this way Luke stresses the imminence of the Day of the Lord: the
miracles in Luke-Acts are precursors of those cosmic signs which shall
signal the Day of the Lord.
Having examined the various alterations and determined their Lukan
origin, we are now in a position to assess the significance of the
modified quotation of Joel 3.1-5a for Luke's understanding of the
Pentecostal bestowal of the Spirit. Three points emerge.
1. The Spirit of Pentecost is the Spirit of prophecy. Luke's insertion
of in v. 18 emphasizes what is otherwise evident
from his use of Joel 3.1-5a as the hermeneutical key for the miracle of
Pentecost: the Spirit comes upon the disciples as the source of prophetic
inspiration. Indeed, the Joel passage explicitly declares what can be
deduced from a survey of Luke-Acts: the Spirit, as the Spirit of
prophecy, produces inspired speech—intelligible and unintelligible
(10.46; 19.6)2—and grants special insight, often through visions and
revelatory dreams. While the Pentecost event centers on inspired speech,
visions and dreams are cited as manifestations of the prophetic gift (2.17)
and they appear regularly throughout the narrative in Acts. This indi-
cates that for Luke the value of the Joel passage as an interpretative key
is not limited to the manifestation of the Spirit on the day of Pentecost,
but extends to those pneumatic events described in the subsequent
sections of Acts.3
For Luke, the Spirit of prophecy is a gift given exclusively to the
people of God. The gift does not produce faith, it is given to faith. Nor
can it be said that the gift is the means by which one is justified before
God, for a heart for God is the precondition rather than the result of the
prophetic gift. This is the clear implication of Luke's use of the Joel text
1. For a discussion of the eschatological significance of Lk. 1-2 see Chapter 6

above. Note also Lk. 2.12, , although here
refers to the lowly and unspectacular circumstances of Jesus' birth.
2. Luke, unlike Paul, regards 'tongues' as a special type of prophecy (Turner,
'Luke and the Spirit', p. 132; D. Carson, Showing the Spirit [1987], p. 141).
3. Kremer, Pfingstbericht, p. 172.
and particularly his insertion of ye and \LQ\> (2x) in v. 18. Attempts to

interpret the gift of the Spirit prophesied by Joel in light of Ezekiel's
promise of cleansing from moral defilement and a new heart for God
(Ezek. 36.25-27) have no basis in either the text of Luke-Acts or in
prevailing Jewish expectations concerning the eschatological bestowal of
the Spirit. My survey of relevant passages from the Jewish literature1
revealed that the promise of Ezekiel was generally not related to the
eschatological bestowal of the Spirit. Rather, Ezek. 36.26 was usually
interpreted as a prophecy concerning the endtime removal of the evil "cr
(impulse), and most frequently without any reference to the activity of
the Spirit.2 The eschatological bestowal of the Spirit, when it appears in
the literature, is generally interpreted in connection with Joel 3.1-2 as a
restoration of the Spirit of prophecy.3 The hope is frequently expressed
that the Spirit of prophecy, withdrawn from Israel due to past sin, will
be restored in greater measure in the age to come. Righteousness
remains the precondition for the restoration of the prophetic gift. On the
two occasions when the promises of Ezekiel and Joel are brought
together (Dent. R. 6.14; Midr. Ps. 14.6), the transformation of Israel's
heart (Ezek. 36.26) is cited as a prerequisite for the eschatological
bestowal of the Spirit, which is interpreted in light of Joel 3.1-2 as an
outpouring of the Spirit of prophecy.
The purpose of the prophetic gift, explicitly stated in Lk. 24.49 and
Acts 1.8, is to equip the disciples with power for the mission which lay
ahead. This judgment finds confirmation in Luke's citation of Joel,
which equates the proclamation of the word of God with prophetic
speech. Indeed, the fruit of the prophetic gift is consistently portrayed
throughout Acts as the driving force behind the ongoing mission of the
church.4 The Spirit gives the disciples boldness and persuasive power in
1. For my discussion on the various texts see Chapter 5 §2.1 above.

2. See for example Exod. R. 15.6,41.7; Num. R. 14.4; DeuL R. 6.14; Midr. Ps.
14.6; Cant. R. 1.2.4; EccL R. 9.15.
3. See for example MHG Gen. 139-40; Num. R. 15.25; Dent. R. 6.14; Lam. R.
4.14; Midr. Ps. 14.6,138.2.
4. Acts 9.31 demonstrates that the words of napdicXTiaK; delivered by Spirit-
inspired to members of the Christian community cannot be separated from
the Christian mission to the world:
(on Acts 9.31 see Hill, New Testament Prophecy, pp. 102-103).
Prophetic inspiration in Acts is always given principally for the benefit of others (not
the recipient of the Spirit) and ultimately for the expansion of the church.
their proclamation of the word of God1 and provides direction,

frequently through visions and dreams, for the expanding mission.2
2. The Spirit of Pentecost is universally available to the people of
God. By applying Joel 3.1-5 to Pentecost, Luke asserts that Moses* wish
for a bestowal of the Spirit of prophecy upon 4all the Lord's people'
(Num. 11.29)—reaffirmed as a hope for the age to come in later Jewish
tradition—had found initial fulfillment in the Pentecostal gift. Although
the of Joel 3.1 refers to '"everybody" in Israel'3 and
Luke probably intended Peter's words to be understood initially along
similar lines, it is evident that Luke understood the promise to extend
ultimately to the Gentiles who were incorporated into the people of God
(Acts 10.44-45; 11.15-16). According to Luke the community of faith is,
at least potentially, a community of prophets; and, it was his expectation
that this potential would be realized in the church of his day (Lk. 11.13;
12.10-12; Acts 2.38-39) as it had been in the past (e.g. Acts 2.4; 19.6).
Once the exclusive possession of an elite group within the covenant
community, the Spirit of prophecy is now, in the last days, universally
available to the people of God.
The view advocated above has not received universal acceptance from
the scholarly community. Pointing to Luke's description of a special
group within the churc y have rejected the notion
that Luke viewed the church as a community of prophets.4 However,
this objection fails to account for the flexibility with which the terms
and weie used in the early church. Paul, for
example, refers to a special group of (1 Cor. 12.29), yet
'clearly expected that other members of the assembly other than the
prophets would be inspired to prophesy (cf. 14.5,24, perhaps 31)'.5 And
1. See Acts 4.13, 31; 5.32; 6.10; 9.31; 13.9, 52. Note Hill's observation that
miracle-working is distinguished from prophecy in Acts (2.17-18,43; 5.12-16; 10.34,
40; 19.11-12; New Testament Prophecy, p. 108).
2. See Acts 7.56; 9.10-11; 10.3-23; 16.9-10; 18.9-10; 22.17-18; 23.11. Stephen's
vision in Acts 7.55-56 (cf. 16.9-10) is explicitly linked to the Spirit. Guidance is often
attributed directly to the Spirit: Acts 8.29; 10.19; 11.12,28; 13.2,4; 15.28; 16.6, 7;
19.21; 20.22, 23,28; 21.4.
3. Wolff, Joel and Amos, p. 67; see also Allen, Joel, Obadiah, Jonah and Micah,
p. 98.
4. R.N. Flew, Jesus and his Church (1960), p. 105; Lampe, God as Spirit,
pp. 66-69; J. Jervell, The Unknown Paul (1984), pp. 103-104.
5. Dunn, Jesus and the Spirit, p. 281. See also Carson, Showing the Spirit,
pp. 117-18, and G. Fee, The First Epistle to the Corinthians (1987), pp. 685,695.
Luke's usage is considerably more flexible than Paul's. Thus, it appears

that Luke's designation of various individuals as while
implying that these individuals exercise the prophetic gift in a more
regular and perhaps profound way than others in the community,1 does
not invalidate the claim that Luke expected each member of the church
to receive the Spirit as the Spirit of prophecy and, as such, to become
prophets.2
3. The Spirit of Pentecost is an eschatological sign. Luke's applica-
tion of the Joel text to Pentecost—and particularly his alteration of
(Acts 2.17)—highlights the
eschatological significance of the Pentecostal gift. The Pentecostal deluge
of the Spirit, as an event of the Endzeit, is proof that the period immedi-
ately preceding the Day of the Lord ('the last days') has indeed arrived.
The miracle of Pentecost does not, however, mark the beginning of the
Endzeit. Rather, it is one in a series of 'signs and wonders' (Acts 2.19)
which extends from the miraculous events associated with the birth and
ministry of Jesus to the cosmic portents yet to come and heralds the
imminent arrival of the Day of the Lord.
3. Pentecost: A New Sinai?

Jacques Dupont gives voice to a perception held by many when he
describes Pentecost as 'a new Sinai'.3 According to this popular line of
interpretation, striking points of correspondence between the Pentecost
account and Jewish Sinai traditions suggest that Luke and the early
Christians viewed the Pentecostal outpouring of the Spirit as the
promulgation of a new law and the establishment of a new covenant.4
Three interrelated arguments are generally offered in support of this
conclusion. It is asserted that: (1) by the time Luke penned Acts,
Pentecost was regarded as a feast commemorating the giving of the law
on Sinai; (2) the Pentecost account contains numerous literary allusions
1. Hill, New Testament Prophecy, pp. 99,108.

2. So also Turner, 'Luke and the Spirit', pp. 130-34 and C.M. Robeck, 'The
Gift of Prophecy in Acts and Paul, Part I*. StBT 5 (1975), pp. 29-30,35.
3. J. Dupont, 'La nouvelle Pentecdte (Ac 2, 1-11)', in Nouvelles etudes sur les
Actes des Apotres (1984), p. 193. ET is my own.
4. Dupont, 'La nouvelle Pentecote', pp. 193-95. See also Dunn, Holy Spirit,
pp. 48-49; Hull, Acts, pp. 53-55; Lampe, God as Spirit, p. 68; W.L. Knox, The Acts
of the Apostles (1948), p. 86; O'Reilly, Word and Sign, pp. 18-29; R. Le De"aut,
'Pentecost and Jewish Tradition', DL 20 (1970), pp. 250-67.
to Sinai traditions and therefore was shaped with this event in mind; (3)
Acts 2.33 is based on Ps. 67.19 (LXX) and should be interpreted in light
of the psalm. Whereas the rabbis interpreted Ps. 67.19 with reference to
Moses who, at Sinai, ascended into heaven to receive the Torah in order
that he might give it to humanity, in Acts 2.33 the psalm is applied to
Jesus who ascended to the right hand of God, received the Spirit, and
poured it out on the disciples. Thus the gift of the Spirit is viewed as the
essence of the new covenant and the new law—an interior law, written
on the heart (Jer. 31.33; cf. Ezek. 36.26).
This line of interpretation is admittedly incompatible with my assess-
ment of Luke's understanding of the Pentecostal gift. Yet how strong
are the arguments adduced in support of the position outlined above?
Did Luke really intend to present Pentecost as a new Sinai?
3.1. Pentecost as a Feast Commemorating the Giving of the Law at

Sinai
The term 'feast of Weeks' referred to the period of seven
weeks during which the grain was harvested (Deut. 16.9-10)' and, more
specifically, to the festival day culminating this period on which the first-
fruits of the wheat harvest (i.e. the cereal offering, Lev. 23.17-21) were
offered by the people to the Lord.2 The date of this festival day was
established as the fiftieth day (seven weeks and a day) after the sheaf
offering (Lev. 23.9-10) was presented by the priest to God on behalf of
the people. Thus the festival became known among Greek speaking
Jews as 'the day of Pentecost' (fi fiuepcc rn<;rcevTr|KooTf|<;).3As such,
Pentecost was a festival of harvest.
The feast ultimately became associated with the giving of the law at
Sinai. This is implied by R. Jose b. Chalaphta (c. AD 150)4 and R. Eleazar
(c. AD 270),5 who place the giving of the law on the day of Pentecost,
and confirmed by the lectionary (triennial) cycle which normally called
1. See also Exod. 34.22; Num. 28.26; 2 Chron. 8.13.

2. Thus the feast was also known as the 'feast of harvest' (Exod. 23.16) and the
'day of firstfruits' (Num. 28.26).
3. See Tob. 2.1; 2 Mace. 12.32; Philo, Dec. 160; Spec. Leg. 2.176; Josephus, Ant.
3.252; 13.252; 14.337; 17.254; War 1.253; 2.42; 6.299; Acts 2.1; 20.16; 1 Cor. 16.8.
4. S. 'Ol. R. 5: 'The Israelites immolated the Passover lamb in Egypt on the
fourteenth of Nisan and it was a Thursday... The third month, the sixth day of the
month, the Ten Commandments were given to them, and it was a sabbath day' (cited
from Le De*aut, 'Jewish Tradition', pp. 256-57).
5. B. Pes. 68b: 'It [the feast of Weeks] is the day on which the Torah was given'.
for the Decalogue to be read on Pentecost. However, this evidence is late

and of little value for reconstructing Jewish attitudes toward the feast
before the destruction of the temple.1 The transformation of the feast
from a harvest festival to a festival commemorating the law was
undoubtedly given impetus through the destruction of the temple.2
Without the temple the rituals of sacrifice so central to the harvest feast
could no longer be performed. New practices and emphases would have
emerged out of necessity; and, in view of the Pharisees' emphasis on the
law, it is only natural that the reading of the Decalogue and the
commemoration of its revelation at Sinai became prominent features of
the feast.
What evidence is there that Pentecost had been transformed into a
festival commemorating the giving of the law at Sinai by the time of
Luke's writing? Jubilees portrays the feast as a harvest festival (22.1;
6.21-22) and, more significantly, as a ceremony for the renewal of the
covenant made to Noah (6.1-20). However, the connections between the
feast and the giving of the law at Sinai are minor (1.1; 6.19) and based
on the perception of Sinai as a renewal of the Noahic covenant.3 Indeed,
while the feast is emphatically linked to the covenants made with Noah
(6.1-20) and Abraham (15.1-24), a similar emphasis with regard to the
giving of the law at Sinai is lacking.
The liturgical practice of the Qumran community included an annual
ceremony of covenant renewal (1QS 1.8-2.18), but associations with the
feast of Pentecost remain obscure. On the basis of the community's use
of Jubilees and 'oath terminology'4 in the Damascus Document and the
Community Rule, Roger Le Deaut concludes that the feast of was
5
celebrated by the community as a feast of the covenant. Although this
suggestion is supported by the community's probable adoption of the
solar calendar of Jubilees,6 it has not been substantiated by evidence
from the scrolls.
1. The lectionary system was not operative until after the destruction of the
temple.
2. E. Lohse, ' , TDNT, VI, pp. 48-49, and 'Die Bedeutung',
p. 186; J.C. Rylaarsdam, 'Feast of Weeks', IDB, IV, p. 827; Kremer, PJingstbericht,
pp. 18-19; B. Noack, 'The Day of Pentecost in Jubilees, Qumran, and Acts', ASTI1
(1962), p. 80.
3. J. Potin, Lafetejuive de la Pentecdte (1971), pp. 128, 135.
4. The unpointed can be read as either 'weeks' or 'oaths'.
5. Le Deaut, 'Jewish Tradition', pp. 254-56.
6. See S. Talmon, 'The Calendar Reckoning of the Sect from the Judaean
The evidence from Jubilees and the scrolls of Qumran establishes that
in some sectarian circles the feast of Pentecost was, by the mid-second
century BC, celebrated as a harvest festival and a feast of covenant
renewal. However, this evidence does not indicate that the feast of
Pentecost was viewed more specifically as a festival commemorating the
giving of the law at Sinai. While it is possible that the linkage of the feast
with a ceremony for covenant renewal led to the later associations with
Sinai, such a linkage does not demonstrate that these later associations
occurred prior to the destruction of the temple.1 And, even more
significantly, several factors indicate that the sectarian observance of
Pentecost as a feast of covenant renewal was not indicative of general
practice in first-century Judaism.2 Josephus and Philo know nothing of
the feast as either a festival of covenant renewal or a celebration of the
Torah.3 In fact, Philo connects the giving of the law with the feast of
Trumpets.4 Similarly, the New Testament shows no awareness of the
feast as a remembrance of the covenant or Sinai. The allusions to the
feast in the New Testament consistently draw upon imagery taken from
the harvest festival.5 And the rabbis offer decisive proof that at least as
late as the early second century AD the association of the law with
Pentecost was open to dispute.6
My conclusions may be summarized as follows: (1) Pentecost was not
Desert", in Scripta Hierosolymitana. IV. Aspects of the Dead Sea Scrolls (1967),
pp. 177-79.
1. See Rylaarsdam, 'Feast of Weeks', p. 827.
2. The unique and sectarian nature of the Qumran community's celebration of
the feast of Weeks is illustrated in the peculiar liturgical calendar of the Temple Scroll
(11QT). The feast of First-fruits or Weeks is divided into three different feasts (the
feasts of New Wheat, New Wine, and Oil), each separated by an interval of fifty days
(cf. 11QT cols. 18-24). See Y. Yadin, The Temple Scroll: The Hidden Law of the
Dead Sea Sect (1985), pp. 91 -96.
3. For texts that indicate the feast was viewed as a harvest festival see Philo,
Spec. Leg. 2.176-87, Dec. 160 and Josephus, Ant. 3.252-57. Note also Tob. 2.1: ev
4. Spec. Leg. 2.188.'

5. As Rylaarsdam ('Feast of Weeks', p. 828) notes, the NT allusions are 'in
terms of the symbolic meaning of the sacrificial loaves as first fruits (Rom. 8:23;
11:16; ICor. 15:20,23)'.
6. In b. Yarn. 4b R. Jose the Galilean and R. Akiba discuss whether or not the
Torah was proclaimed on the day of the feast of Weeks. As Noack notes, 'this would
seem to indicate that, at the time of Trajan or even Hadrian, this was still a matter for
contention among the Rabbis' ('The Day of Pentecost', p. 81).
celebrated as a festival commemorating the giving of the law at Sinai at

the time of Luke's writing; (2) While Pentecost was regarded as a feast
of covenant renewal in some sectarian circles during the first century,
the feast was generally celebrated simply as a harvest festival in the
Judaism of this period; (3) It is therefore illegitimate to assume that the
mere mention of (Acts 2.1) would have
evoked images of Moses, Sinai or the covenant renewal ceremony in the
minds of Luke's readers.
3.2. Acts 2.1-13: Literary Allusions to Sinai Traditions?

Numerous passages have been cited in support of the contention that
Luke was influenced by Sinai traditions when he penned the Pentecost
account. The most prominent of these include texts from Philo (Dec.
32-36, 44^9; Spec. Leg. 2.188-89), Targ. Ps.-J. on Exod. 20.2, and
several rabbinic legends (e.g. b. Sab. 88b).' The texts from Philo and
Targ. Ps.-J. contain imagery similar to that employed by Luke in Acts
2.1-4, and the rabbinic legends refer to a language miracle at Sinai which
is often paralleled with the miraculous speech of the disciples in Acts 2.5-
13.
How significant are these parallels? Do they suggest that Luke has
consciously shaped his Pentecost account in light of these or similar
Sinai traditions? In assessing the significance of these texts for Luke's
literary activity in Acts 2.1-13 one must be mindful of the cautions voiced
by S. Sandmel in his helpful article, 'Parallelomania'.2 Sandmel offers
three comments which are particularly relevant for this inquiry. First, he
notes that similarities may reflect a shared milieu rather than direct
literary dependence. For this reason it is imperative not only to isolate
the parallels between Acts 2.1-13 and the various Sinai traditions, but
also to determine the parameters of the milieu in which these parallels
are found. Indeed, a crucial yet often ignored question must be
addressed: are the parallels between Acts 2.1-13 and the texts from Philo
and Targ. Ps.-J. unique to Sinai traditions or are they representative of
a broader milieu? Secondly, Sandmel notes that distinctions are often
more important than similarities. As one compares Acts 2.1-13 with the
various Sinai traditions, it is important to be alert to distinctions as well
as to similarities. Thirdly, Sandmel warns against anachronistically
1. For a more complete listing of the rabbinic legends see Strack-Billerbeck,

Kommentar, II, pp. 604-605.
2. S. Sandmel, 'Parallelomania', JBL 81 (1962), pp. 1-13.
reading late rabbinic citations as 'persuasive parallels' for the New

Testament documents. This warning serves to remind us of the tenuous
nature of the purported parallels between Acts 2.1-13 and the rabbinic
legends. Is there any support for the assumption that these legends are
based on first-century traditions? With these cautionary words and ques-
tions in mind, I shall examine the texts cited above and assess their
significance for the tradition-history of Acts 2.1-13.
3.2.1. Language/Imagery Parallels: Philo and Targum Pseudo-

Jonathan. In Dec. 33 Philo describes the declaration of God at Sinai as
'an invisible sound in the air* which changed
into 'flaming fire' and sounded forth like 'breath
through a trumpet' . Indeed, Philo indicates in
Dec. 46 that the divine voice came out of the midst of this
heavenly fire ( ) for the flame was transformed
into the language ( ) of the people present. We
read in Spec. Leg. 2.189 that this 'blast of the trumpet' reached to the
'ends of the earth*
The images of wind and fire are also associated with the word of God
delivered at Sinai in Targ. Ps.-J. on Exod. 20.2:
The first word as it came forth from the mouth of the Holy
One, whose Name be blessed, was like storms and lightnings
and flames of fire with a burning light on His
right hand and on His left. It winged its way through the air of the heavens
and was made manifest unto the camp of Israel, and returned,
and was engraven on the tables of the covenant that were given by the hand
of Mosheh.1
These descriptions of the word of God in terms of wind and fire from
heaven are quite similar to aspects of Luke's Pentecost account. At
Pentecost the Spirit's coming is associated with the sound of wind from
heaven
and the imagery of fire The immediate result is
inspired speech in the languages
of those present. Indeed, a number of the terms utilized by Philo with
reference to the Sinai event are also found in Acts 2.1-13:
These similarities should not obscure the significant differences which
1. ET from J.W. Etheridge, The Tar gums ofOnkelos and Jonathan Ben Uzziel
on the Pentateuch(1968); Aramaic text from M. Ginsburger,Pseudo-Jonathan.
exist between the Lukan account and the Sinai traditions of Philo and
Targ. Ps.-J.1 In contrast to the Sinai traditions, Luke associates the
Spirit rather than the voice of God with the wind and fire imagery. In
Luke's account these metaphors are not directly related to the language
miracle. It is particularly significant that neither Philo nor Targ. Ps.-J.
refers to the voice of God at Sinai being transformed into different lan-
guages as in the miracle of Pentecost. Indeed, according to Philo the
words are not so much heard as they are seen (Dec. 46-47). The lightning
motif present in the accounts of Philo and Targ. Ps.-J. is entirely absent
in Acts 2.1-13. Similarly, the trumpet blast metaphor so prominent in
Philo's description of the Sinai event (cf. Heb. 12.18-19) is without
parallel in Luke's account. Philo of course connected the giving of the
law with the feast of Trumpets (Spec. Leg. 2.188-89), not Pentecost.
In spite of these important differences the collocation of terms such
as 'wind', 'fire', 'heaven', 'language', 'word' or 'voice' in each of the
texts suggests that they stem from a similar milieu. However, as I noted
above, it is important to determine the parameters of this shared milieu.
It is often assumed that these parallels indicate Luke's account has been
influenced by Sinai traditions. Yet this assumption is valid only if the
collocation of terms outlined above is unique to Sinai traditions.
Evidence from numerous Jewish texts reveals that this is not the case.
The following texts are unrelated to the giving of the law at Sinai, yet
they contain the terms and imagery common to Acts 2.1-13 and the
Sinai traditions.2
1. In the sixth vision of 4 Ezra (13.1-10) Ezra sees a divine figure
whom he likens to 'wind' (ventus) and associates with 'clouds from
heaven' (nubibus caeli; 13.3). The figure's 'voice' (vox) is compared to
'fire' (ignem\ 13.4). From his mouth issue forth 'streams of fire' (fluctum
ignis), from his lips 'flaming breath' (spiritum flammae), and from his
tongue (lingua) 'a storm of sparks' (scintillas tempestatis', 13.10).3
2. In ch. 14 of 1 Enoch the author describes his visionary transport by
1. Kremer, Pfingstbericht, pp. 245-48.

2. See also the imagery employed in Exod. 3.2 (fire/voice); Exod. 13.21; 14.24;
Num. 14.14 (cloud/fire); 1 Kgs 19.11-12 (fire/wind); Job 37.2-5 (thunder/lightning/
voice); Ezek. 1.25-28 (voice/fire); Dan. 7.9-14 (fire/cloud/languages); 1 Thess. 1.7
(heaven/fire).
3. ET from Metzger, 'The Fourth Book of Ezra', in Charlesworth, The Old
Testament Pseiidepigrapha, I, p. 551; Latin text from the edition of Violet, Die Esra-
Apokalypse (IV. Esra), pp. 366-67.
the 'winds' ven' (ovpavo There he encoun-

tered a wall surrounded by 'tongues of fire'
14.9, 10). Passing through the wall and a house of fire, Enoch entered
into a second house built entirely of 'tongues of fire* (14.15). In this
house of fire stood a fiery throne and upon this throne sat 'the Great
Glory' (14.18-20). From this dazzling throne, engulfed with fire, came
the voice of God: 'Come near to me, Enoch, and to my holy Word'
(14.25).1
3. 2 Sam. 22.8-15 contains a graphic and visionary description of the
Lord's intervention on David's behalf. With 'fire' flaming from
his mouth, the Lord 'parted the heavens' and
came down (22.9-10). Soaring on the 'wings of the wind*
22.11), 'the voice of the Most High resounded'. This
divine declaration is likened to thunder (22.14) and the 'rebuke of the
Lord' to a 'blast of the breath of his anger'
, 22.16).
4. Isa. 66.15-16 records a prophecy of eschatological judgment and
restoration: 'See, the Lord is coming with fire and his chariots
are like a whirlwind he will bring down his anger with
fury, and his rebuke with flames of fire 66.15)'. Then the
Lord will 'gather all nations and tongues'
(66.18).
These texts indicate that the terms shared by Luke, Philo and
Jonathan Ben Uzziel are not unique to Sinai traditions but characteristic
of theophanic language in general.2 This fact and the notable differences
between Acts 2.1-13 and the texts of Philo and Targ. Ps,-J. suggest that
Luke's Pentecost account was not influenced by these or similar Sinai
traditions. The similarities between Luke's Pentecost account and the
Sinai traditions of Philo and Jonathan Ben Uzziel are best explained by
their common acquaintance with the language of Jewish theophany.
3.2.2. The Language Miracle Parallel: b. Sab. 88b. Representative

of the rabbinic Sinai legends cited as parallels to Acts 2.5-13 are two
1. ET from E. Isaac,' 1 Enoch', pp. 20-21; Greek text from the edition of Black,
Apocalypsis Henochi Graece, pp. 28-29. In the final phrase cited ('my holy Word')
Isaac's translation follows the Ethiopic text. The Greek text, however, reads:
2. Conzelmann, Acts, p. 16; Schneider, Die Apostelgeschichte, I, pp. 246-47;

Kremer, Pfingstbericht, pp. 245,248.
traditions recorded in the Babylonian Talmud (b. Sab. SSb).1 With

reference to the divine declaration at Sinai, Rabbi Jochanan (d. AD 279)
is quoted as saying: 'Eveiy single word that went forth from the
Omnipotent was split up into seventy languages'. A similar tradition
from the school of Rabbi Ishmael (d. AD 135) is also cited: 'Just as a
hammer is divided into many sparks, so every single word that went
forth from the Holy One, blessed be He, split up into seventy lan-
guages'.
These descriptions of the miraculous division of the divine word into
seventy languages bear some resemblance to the language miracle of
Acts 2.5-13. The key parallel is the communication of a divine oracle in
different languages. Yet this similarity can hardly be cited as proof that
Luke's account was influenced by these rabbinic traditions. Given the
contexts of Sinai (divine oracle) and Pentecost (inspired speech) and the
respective writers' interest in the universal significance of the events
which they describe, it is not surprising that a parallel of this nature is
found in these accounts.
Apart from the superficial parallel outlined above, these texts have
little in common. In the rabbinic legends the oracle is delivered by God
himself; in Luke's account it is transmitted by Spirit-inspired disciples.
The rabbinic legends speak of individual words being divided into differ-
ent languages, a concept completely foreign to Luke's account. And of
course the number of language groups represented by Luke's
Volkerliste is considerably less than the seventy cited in the rabbinic
legends. These differences demonstrate the improbability of any direct
link between Luke's account and the rabbinic Sinai legends.2
The theory that Luke was influenced by these rabbinic legends can
also be questioned on the grounds that it anachronistically reads Acts 2
in light of rabbinic texts from a later era.3 Although it is possible that
these texts reflect traditions which stem from the first century, support
for such an assumption is lacking. Indeed, an analysis of the Sinai
accounts produced in the first century of our era4 suggests that
the tradition concerning the division of the divine voice into seventy
1. ET from H. Freedman, Shabbath (1938), II, in I. Epstein (ed.), The

Babylonian Talmud, p. 420.
2. Strack-Billeibeck, Kommentar, n, p. 604; Kremer, Pfingstbericht, p. 251.
3. E. Lohse, TDNT, VI, p. 49 n. 33 and 'Die Bedeutung', p. 185.
4. Philo, Dec. 32-36; 44-49; Spec. Leg. 2.188-189; Josephus, Ant. 3.79-80, 90;
cf. Heb. 12.18-21.
languages was a later development. Neither Philo nor Josephus shows an

awareness of this tradition. The tradition's absence from Philo's Sinai
account is particularly striking since his emphasis on the universal
dimension of the divine oracle (Spec. Leg. 2.189) points toward the
necessity of such a view. It would appear that Philo represents a stage in
the progressive development of the Sinai tradition which was a neces-
sary antecedent to the tradition concerning the seventy languages. It is
therefore unlikely that the tradition cited in b. Sab. 88b was widely
known at the time of Luke's writing.
Having completed the examination of the relevant texts from Philo,
Targ. Ps.-J. and the Babylonian Talmud, I am now in a position to sum-
marize my findings. The similarities and differences between Acts 2.1-13
and the Sinai traditions of Philo and Targ. Ps.-J. suggest that these
accounts represent two independent textual traditions produced by
authors who were familiar with the language of Jewish theophany. The
often cited parallels between Luke's account and the rabbinic legends
are more apparent than real and, in all probability, these legends belong
to a later era. The evidence thus indicates that Luke was not influenced
by these or similar Sinai traditions when he penned his Pentecost
account. This judgment precludes the more radical claim that Luke
consciously shaped his account in order to present Pentecost as a 'new
Sinai'.
3.3. Acts 2.33: Moses Typology and Associations with Psalm 67.19
(LXX)?
The assertion that Luke (or the tradition he utilized) portrays the gift of
the Spirit in Acts 2.33 as the essence of the new covenant is founded on
two suppositions: (1) Acts 2.33, as Eph. 4.8, is based on Ps. 67.19 (LXX);
(2) Acts 2.33 represents a Christian counterpart to rabbinic exegesis of
Psalm 67l and, as such, presents the bestowal of the Spirit as a gift
which supersedes the Torah. In the following section I shall examine the
validity of these suppositions.
Proponents of the view that Acts 2.33 is based on Ps. 67.19 (LXX)/
Eph. 4.8 generally analyse the verse in the following manner.2 The
1. The Targum of Ps. 68.19 (MT) reads: 'You have ascended to heaven, that is
Moses the prophet. You have taken captivity captive, you have learned the words of
the Torah, you have given them as gifts to men*. For the rabbinic exegesis of the
Psalm see Strack-Billerbeck, Kommentar, in, pp. 596-98.
2. See B. Lindars, New Testament Apologetic (1961), pp. 42-44, 51-59;
words ('the promise') and

('what you now see and hear') are judged
Lukan and therefore regarded as additions to the psalm citation. So also
and ('has poured out') are to be
attributed to Lukan redaction since they have been imported from the
Joel citation (2.17). Pointing to the version of Ps. 67.19 recorded in Eph.
4.8, Barnabas Lindars suggests that ('gave') originally stood in
the place now taken by the redactional .1 The phrase
('[therefore] to the right hand of God') can also be dis-
missed as redactional, for it anticipates Ps. 110.1 in Acts 2.35. We are
therefore left with ('exalted') and
('received from the Father'). These words, taken in conjunction with the
reconstructed and the of v. 34, are thus offered as
evidence that Ps. 67.19 forms the basis of the text (see diagram).
Eph. 4.8:
Ps. 67.19:|
Acts 2.33-34:
Eph. 4.8: This is why it says.

When he ascended on high, he led captives in his train and gave gifts to men.
Ps. 67. 19: You ascended on high, you led captives in your train; you have received gifts for man,
Acts 2.33-34: Exalted to the right hand of God,
he has received from the Father the promised Holy Spirit
and has poured out what you now see and hear.
For David did not ascend to heaven . . .
In spite of the obvious differences between Acts 2.33 and Ps. 67.19
(LXX)/Eph. 4.8, this ingenious proposal appears plausible at first sight.
Yet after detailed examination, the tenuous nature of each of the pro-
posed verbal links becomes apparent. First, ('exalted') hardly
constitutes a genuine parallel to the phrase ocveptis el<; iS\j/oq ('you
J. Dupont, 'Ascension du Christ et don de 1'Esprit d'apr&s Actes 2,33', in Nouvelles

etudes sur les Actes des Apotres (1984), pp. 199-209; and Turner, 'Christology',
pp. 176-79.
1. Lindars, Apologetic, p. 54.
ascended on high', Ps. 67.19).1 And R. O'Toole argues persuasively that

the covenant which underlies the Lukan Pentecost is not that of Sinai
but the promise made to David in 2 Sam. 7.12-16. According to
O'Toole, since Luke's entire argument in Acts 2.22-36 is based on the
promises made to David, is best explained by the Davidic
tradition in Psalm 88 (cf. Ps. 117.16; Isa. 52.13).2 Secondly, as D. Bock
correctly notes, when the method employed above to separate redac-
tional elements from Luke's underlying source in Acts 2.33 is consis-
tently applied to the entire verse, and\
are also seen to be redactional. The term appears
frequently in Luke-Acts (27x) and in the general context (Acts 1.13).
The promise of the Father is alluded to in Lk. 24.49 and
Acts 1.4. We are thus left with which occurs frequently in
Luke-Acts (Six) and is 'naturally used to describe the movement of the
promise of the Spirit from the initiating sender...to the mediating dis-
penser'.3 Thirdly, the suggestion that originally stood behind
is pure conjecture.
The evidence suggests that Acts 2.33 was not influenced by Psalm 67.
All the elements of the verse 'are traceable within the Lucan narrative',4
the key term from Psalm 67, ('gifts'), is lacking, and Luke's
argument focuses on the promises made to David, not Moses.5 The
absence of any reference to Moses, the law or the covenant in Acts 2
speaks decisively against this proposal and the other two previously dis-
cussed. While Acts 2.33 clearly signifies that the Pentecostal outpouring
of the Spirit constitutes irrefutable proof that Jesus has been exalted to
the right hand of God, this proof does not consist of a powerful
pneumatic transformation of the recipient's ethical life. Rather, the proof
is an irruption of Spirit-inspired prophetic activity which is visible to all.
Even if the improbable hypothesis outlined above could be established,
serious objections to the thesis that Acts 2.33 represents a Christian
counterpart to rabbinic exegesis of Psalm 67 and, as such, presents the
gift of the Spirit as the essence of the new covenant would remain. For
even if this rabbinic exegetical tradition dates back to the first century, it
1. Wilckens, Missionsreden, p. 233.

2. R.F. O'Toole, 'Acts 2:30 and the Davidic Covenant of Pentecost', JBL 102
(1983), pp. 245-58.
5. O'Toole, 'Davidic Covenant', pp. 245-58.
is by no means evident that the Christian interpretation of the psalm is

dependent upon it. Barnabas Lindars, for example, argues that the
association of the psalm with Moses in the Targum tradition and the
application of the psalm to Christ in the early church (Eph. 4.8) repre-
sent independent developments.1 Furthermore, in the one clear reference
to Ps. 67.19 in the New Testament, Eph. 4.8, the 'gifts' which
Jesus gives are not associated with the new covenant or an internal law
written on the heart, rather they are gifts of (Spirit-enabled) ministry
(e.g. apostles, prophets, etc.).
This examination of the various arguments adduced in support of the
claim that Luke (or the tradition he utilized) presents Pentecost as a
'new Sinai' has revealed that they are each deficient at crucial points.
The evidence suggests that Luke neither shaped the Pentecost account
with Sinai traditions in mind nor unconsciously used material
significantly influenced by them. The Pentecost account indicates that
Luke did not view the gift of the Spirit as the power of the new law of
Christ. According to Luke, the Spirit of Pentecost is the source of
prophetic inspiration and, as such, the Spirit of mission.
1. Lindars, Apologetic, pp. 52-53.

Chapter 11
THE DISCIPLES AND THE SPIRIT: THE PROPHETIC COMMUNITY
1. Introduction
I have argued that a careful analysis of the Pentecost narrative supports
the thesis that Luke consistently portrays the Spirit as the source of
prophetic power (producing special insight and inspired speech) which
enables God's servants to fulfill their divinely appointed tasks. In Acts
these servants are the disciples of Jesus and their ultimate task is to bear
witness to the gospel of Jesus Christ unto 'the ends of the earth* (1.8). In
the following chapter I shall examine texts from Acts relevant to this
inquiry hitherto not (or only briefly) discussed and attempt to demon-
strate that in Luke's perspective the Christian community is, by virtue of
its reception of the Spirit, a prophetic community empowered for a
missionary task.
The agenda for this chapter has been set by numerous attempts to
establish a direct and necessary link between the gift of the Spirit and
Christian initiation in Acts. Two contemporary New Testament exegetes
are representative of this broad stream of scholarship: J. Dunn and
J. Kremer. Both Dunn and Kremer argue that a thorough examination
of Acts reveals that, for Luke, the Spirit is more than simply the source
of prophetic power. Dunn asserts that for Luke 'the one thing that
makes a man a Christian is the gift of the Spirit'.1 Kremer contends that
in several texts, most notably in Acts 2.38, by virtue of its close relation-
ship to water baptism, the gift of the Spirit is presented as the 'means of
salvation' and not principally as the source of prophetic power.2 In order
to assess the validity of these conclusions I shall examine each of the texts
pertinent to the discussion as they occur in Acts: Acts 2.38; 8.4-25; 9.17-
18; 10.44-48 (cf. 11.15-17; 15.8-10); 18.24-28; 19.1-7.

2. Kremer, Pfingstbericht, p. 197. ET is my own. See also pp. 177-79, 197,219-
20,273.
11. The Disciples and the Spirit 203
2. Christian Initiation and the Gift of the Spirit in Acts

2.1. Acts 2.38
It is often asserted that the collocation of repentance, baptism and the
promise of the Spirit in Acts 2.38 demonstrates that Luke, like Paul and
John, viewed reception of the Spirit as a necessary element in Christian
initiation.1 Acts 2.38 is thus offered as proof that for Luke the gift of the
Spirit is the 'bearer of salvation', much more than a prophetic
endowment. 2 Yet does Acts 2.38 support such a conclusion? The
evidence suggests otherwise.
I have already noted that contextual considerations speak decisively
against the interpretation outlined above. Consistent with Lk. 24.49,
Acts 1.4 and 2.33, the promised gift of the Spirit in Acts 2.38 refers to
the promise of Joel 3.1, and thus it is a promise of prophetic enabling
granted to the repentant.
Furthermore, the collocation of baptism and reception of the Spirit in
Acts 2.38 tells us little about the nature of the pneumatic gift. While it
may indicate that for Luke the rite of water baptism is normally accom-
panied by the bestowal of the Spirit, Luke's usage elsewhere suggests
that even this conclusion may be overstating the case. There is certainly
nothing in the text which lends credence to Kremer's contention that
the Spirit is presented here as the 'means of salvation and of life'.3
Kremer would be on more solid ground if it could be established that
the text presupposes an inextricable bond between water baptism and
forgiveness of sins on the one hand and reception of the Spirit on the
other. Yet this conclusion is clearly unwarranted. Since Luke fails to
develop a strong link between water baptism and the bestowal of the
Spirit elsewhere, and regularly separates the rite from the gift (Lk. 3.21-
22; Acts 8.12-17; 9.17-18; 10.44; 18.24), the phrase
('and you will receive the gift of the
Holy Spirit') should be interpreted as a promise that the Spirit shall be
'imparted to those who are already converted and baptized'.4 In any
case, the most that can be gleaned from the text is that repentance and
1. See for example J. Giblet, 'Baptism in the Spirit in the Acts of the Apostles',
OC 10 (1974), p. 171; B. Sauvagant, 'Se repentir, etre baptise*, recevoir I'Esprit, Actes
2,37 ss.', FV80 (1981), p. 86; Dunn, Holy Spirit, pp. 90-92.
3. Kremer, Pfingstbericht, p. 197. ET is my own.
4. Schweizer, ' ', p. 412.
water baptism are the normal prerequisites for reception of the Spirit,
which is promised to every believer.
The evidence outlined above also highlights the improbable nature of
Dunn's claim that in Acts 2.38 Luke portrays the gift of the Spirit as a
necessary and climactic element in Christian initiation. As we have seen,
this claim ignores important aspects of the immediate context; and, as I
shall establish, it is inconsistent with Luke's usage elsewhere, most
notably in Acts 8.12-17.
Luke undoubtedly viewed reception of the Spirit as a normal and
important experience in the life of every Christian. Acts 2.38 suggests
that repentance and water baptism constitute the normal prerequisites
for receiving the Spirit and it may suggest that Luke viewed water
baptism as the normal occasion for reception of the pneumatic gift.
However, these conclusions cannot be adduced to support the assertion
that Luke viewed the Spirit as 'the bearer of salvation' and, as such, a
necessary element in Christian initiation. On the contrary, they are
completely compatible with my contention that Luke portrays the Spirit
as a prophetic enabling granted to those already converted. Indeed, the
importance which Luke attaches to the gift of the Spirit does not bear
witness to the purported integral role which it plays in conversion; it is a
reflection of Luke's conviction that the church is a prophetic
community with a missionary task.1
2.2. Acts 8.4-25

Acts 8.4-25 provides a real problem for those who argue that for Luke
reception of the Spirit is a necessary element in Christian initiation. The
narrative indicates that the Samaritans believed the preaching of Philip
and were thus baptized by him (v. 12), yet they did not receive the
Spirit until some time later (v. 15-17). The implications of this account
for Luke's understanding of the Spirit are apparent. Since Luke con-
sidered the Samaritans to be Christians (i.e. converted) before they
received the Spirit, it can hardly be maintained that he understood the
Spirit to be either the 'means of salvation' or the 'one thing that makes
a man a Christian'.
Those advocating a necessary link between reception of the Spirit and
baptism/Christian initiation have attempted to mitigate the force of this
text in a variety ways. It has been argued that the separation of the gift
of the Spirit from the rite of baptism in Acts 8.4-25 does not represent
1. Schweizer, p. 413, and 'The Spirit of Power', p. 268.

historically reliable tradition; rather, the problematic text is the result of

Luke's modification of his source material. This argument has generally
taken one of two forms. It is claimed that Luke, either by conflating two
originally independent sources,1 or embellishing a traditional story origi-
nally about Philip's ministry in Samaria (including Simon's conversion)
with fabricated material concerning Peter and John,2 separated the gift
from the baptismal rite and thus divided what in reality formed 'one
indissoluble whole'.3 This editorial activity, we are told, was motivated
by a desire to link the new community to Jerusalem and highlight the
authority of the apostles.
These theories have been severely criticized and must be judged
improbable.4 In any event, while offering possible explanations concerning
how the narrative came to exist in its present form, these theories fail to
deal with the crucial question concerning the implications of the text for
Luke's pneumatology. It is unreasonable to assume that a man of
Luke's editorial capabilities was unable to shape this account without
contradicting his own pneumatology. Luke does not limit the bestowal
of the Spirit to apostles (cf. 9.17).5 And, even if he did intend to establish
a link between the new community and Jerusalem, Luke's description of
events in Antioch (Acts 11.22-24) indicates that he could have made the
point without attributing the bestowal of the Spirit to the representatives
of Jerusalem. The inescapable conclusion is that Luke simply did not feel
that the text as it stands posed a problem. This judgment is confirmed
by the fact that the 'problem' passage (vv. 14-17) is filled with themes
and language characteristic of Luke.6
1. O. Bauernfeind, Die Apostelgeschichte (1939), pp. 124-25; D.-A. Koch,

'Geistbesitz, Geistverleihung und Wundermacht: Erwagungen zur Tradition und zur
lukanischen Redaktion in Act 8.5-25', ZAW77 (1986), pp. 64-82.
2. Dibelius, Studies, p. 17; Conzelmann, Acts, pp. 62-63; Haenchen, Acts,
pp. 307-308; E. Kasemann, 'Die Johannesjiinger in Ephesus', in Exegetische
Versuche und Besinnungen (1960), I, pp. 165-66.
3. Haenchen, Acts, p. 308.
4. For criticism of source theories see R. Pesch, Die Apostelgeschichte (Apg 1-
12) (1986), p. 271; Beasley-Murray, Baptism, pp. 115-17; Dunn, Baptism, pp. 60-62.
Lampe calls recourse to the two-source theory of composition of the Samaritan
account a 'desperate expedient' (Seal of the Spirit, p. 69).
5. K. Giles, 'Is Luke an Exponent of "Early Protestantism"? Church Order in
the Lukan Writings (Part 1)', EvQ 54 (1982), p. 197; Marshall, Acts, p. 157; and
Dunn, Holy Spirit, pp. 58-60.
6. Koch, 'Geistbesitz', pp. 69-71; Turner, Luke and the Spirit, p. 161.
Others have sought to ease the tension by describing the course of

events narrated in Acts 8.4-25 as a unique exception necessitated by a
new and decisive turning-point in the mission of the church: the Spirit
was withheld until the coming of the apostles from Jerusalem in order to
demonstrate to the Samaritans 'that they had really become members of
the Church, in fellowship with its original "pillars'".1 Yet this view faces
a number of serious objections. First, there is little reason to assume that
this instance represents a unique exception, either historically or for
Luke. Nothing in the text itself supports such a view2 and, as I have
noted, Luke regularly separates the gift from the rite. Secondly, the
explanation offered for this purported exception is highly improbable. It
is unlikely that the Samaritans would need any further assurance of their
incorporation into the church after baptism. And, in similar decisive
turning-points the assurance of incorporation into the church (as well as
the reality itself) is not dependent on contact with representatives of
Jerusalem (Acts 8.26-39; 9.17-18; 18.24-19.7) or their bestowal of the
Spirit to the newly converted (Acts 11.22-24). Nevertheless, even if this
theory is accepted, the 'problem* posed by the text is not eradicated.
For however exceptional the event may have been (historically and for
Luke), we must still account for Luke's carefully crafted interpretation
of this event. Indeed, Luke's account betrays a pneumatology decidedly
different from Paul or John, neither of whom could conceive of baptized
believers being without the Spirit.
Fully aware that the implications for Luke's pneumatology which
emerge from the two positions outlined above are incompatible with
their respective attempts to tie reception of the Spirit to conversion-
initiation (Dunn) and baptism (Beasley-Murray) in Luke-Acts, J. Dunn
and G.R. Beasley-Murray offer alternative interpretations of Acts 8.4-25.
Beasley-Murray argues that Luke 'regarded these Christians as not
without the Spirit but without the spiritual gifts that characterized the
common life of the Christian communities'.3 According to Beasley-
Murray the ('great joy') of Acts 8.8 implies that the
Samaritans received the Spirit when they were baptized, and the
anarthrous use of in Acts 8.15-16 suggests that apostles
1. Lampe, Seal, p. 70. Similar views are espoused by Chevallier, Souffle, pp. 201-
202; Bmner, Holy Spirit, pp. 175-76; Marshall, Acts, pp. 153, 157.
2. J. Dunn, "They Believed Philip Preaching (Acts 8.12)": A Reply', IBS 1
(1979), p. 180.
3. Beasley-Murray, Baptism, p. 119; see pp. 118-20 for his argument.
imparted spiritual gifts, not the Spirit itself. Neither of these arguments
commends itself. The of Acts 8.8 results from the
exorcisms and healings performed by Philip; it does not imply possession
of the Spirit.1 Nor can a neat distinction be made between
and : they are equivalent titles.2 However, the
decisive objection against Beasley-Murray's thesis is Luke's explicit
statement in v. 16: the Spirit 'had not yet fallen on any of them'.
Dunn seeks to establish that the Samaritans were not really Christians
before they received the Spirit. He maintains that their 'initial response
and commitment was defective' and that Luke 'intended his readers to
know this'.3 The following arguments are produced in support of this
claim: (1) Luke's description of Philip as preaching
simpliciter (v. 5) and ('the kingdom of God',
v. 12) suggests that the Samaritans understood Philip's message in terms
of their own nationalistic expectations of the Messiah and the kingdom
he was to bring—expectations already 'roused to near fever-pitch' by
the magician Simon. For the former phrase 'is always used in Acts of
the Messiah of pre-Christian expectation* and the latter, when preached
to non-Christians, always refers to the 'Kingdom of Jewish expecta-
tions'.4 (2) The Samaritans' response to Simon betrays a predilection for
magic and a general lack of discernment. Luke indicates that their
response to Philip was equally shallow through his use of
('pay attention to'), a term descriptive of the Samaritan response to both
Philip and Simon (vv. 6,10-11). (3) Since ('to believe') with
the dative object usually signifies intellectual assent, the phrase
(rather than )
reveals that the Samaritan response was simply an assent of the mind
and not reflective of genuine faith. (4) The comparison between the
clearly defective experience of Simon and that of the other Samaritans
(vv. 12-13) demonstrates that they 'all went through the form but did
not experience the reality'.5
1. Turner, 'Luke and the Spirit', p. 168. Turner, citing as examples Lk. 13.17
and 19.37, notes that 'such joy is frequently mentioned as the response to God's
various saving acts throughout Luke-Acts'.
2. See Dunn, Holy Spirit, pp. 56, 68-70; M. Turner, 'Luke and the Spirit',
pp. 167-68.
3. Dunn, Holy Spirit, p. 63; for his argument see pp. 63-68.
4. Quotations from Dunn, Holy Spirit, p. 64.
Dunn's hypothesis has been subjected to intense criticism and must be

rejected in view of the evidence.1 Indeed, none of the arguments
outlined above can be sustained.
1. There is nothing in Luke's account which would suggest that
Philip's message was either deficient or misunderstood. On the contrary,
Philip is presented as one of the group alluded to in Acts 8.4 who went
about 'preaching the word' Since
embodies the content of the kerygma (cf. Acts 2.41; 6.2; 8.14), it
is quite evident that Luke understood Philip's preaching, variously
described (vv. 5, 12), to be 'kerygmatic in the full sense'.2 And there is
nothing in the phrases 'he proclaimed (v. 5) and 'the
good news of the kingdom of God and the name of Jesus Christ' (ifiq
, v. 12)
which would suggest that the Samaritans misunderstood Philip's
message. The phrase simp liciter appears frequently in
Christian proclamation in Acts and with reference to the central
elements of the kerygma: Christ's death (e.g. 3.18) and resurrection (e.g.
2.31).3 In v. 5, as elsewhere in Acts (9.22; 17.3; 26.23; cf. 18.5, 28), the
phrase serves as a summary of the kerygma.4 Similarly, the phrase rn<;
can
scarcely mean less since it parallels the content of Paul's preaching in
Rome (28.31). If the Samaritans had misunderstood Philip, we would
expect the apostles to correct the deficiency through additional teaching
(cf. 18.26), yet any reference to such activity is conspicuously absent.5
2. Dunn's attempt to dismiss the response of the Samaritans as merely
a reflection of their predilection for magic is irreconcilable with the
prominent place given to the proclamation of 'the word' in Luke's
description of Philip's ministry (vv. 4-8, 12-13; cf. v. 14).6 Miraculous
1. See for example E.A. Russell, "They Believed Philip Preaching" (Acts
8.12)', IBS 1 (1979), pp. 169-76; Turner, 'Luke and the Spirit', pp. 163-67; H. Ervin,
Conversion-Initiation and the Baptism in the Holy Spirit (1984), pp. 25-40; Marshall,
Acts, p. 156; D. Ewert, The Holy Spirit in the New Testament (1983), pp. 118-19;
M. Green, / Believe in the Holy Spirit (1975), p. 138; Carson, Showing the Spirit,
p. 144; Stronstad, Charismatic Theology, pp. 64-65.
2. Russell, "They Believed'", p. 170.
3. "They Believed'", p. 170.
4. Roloff, Die Apostelgeschichte, p. 133; Turner, 'Luke and the Spirit', p. 163.
5. Marshall, Acts, p. 158; Turner, 'Luke and the Spirit', p. 164.
6. Note the occurrences of (vv.4,12), (v.5)
(v. 6).
signs do play an important role in the success of Philip's ministry (vv. 6-

7, 13), but this emphasis is consistent with Luke's usage elsewhere:
'word and sign are complementary...both realities belong together in
the missionary endeavour'.1 Luke's use of will hardly bear
the weight of Dunn's argument: in v. 6 the Samaritans give heed to
Philip's preaching (cf. 16.14);2 in vv. 10-11 their attention is focused on
the magician Simon. Also, rather than disparaging this 'attention' as
shallow, Luke appears to underline the power of Simon's grip on the
people and Philip's resounding triumph over it.
3. Dunn bases his claim that ('they believed
Philip', 8.12) is not descriptive of Christian commitment on two tenets,
both of which are without foundation. First, Dunn implies that it is
significant that the object of the verb eiciateDoav is the preaching of
Philip rather than or
However, the description of Lydia's conversion in 16.14 indicates
that Luke equates belief in the message of an evangelist with belief in
God.3 Secondly, Dunn insists that Tciotevew with a dative object (rather
than with the prepositions signifies mere intellectual assent to
a proposition. Yet Luke uses this construction elsewhere to describe
genuine faith in God (Acts 16.34; 18.8). Furthermore, he does not
distinguish between with a dative object and with
All three constructions appear with in descriptions of
genuine faith.4 That does indeed refer to
genuine faith is confirmed by the report that reached the apostles in
Jerusalem: 'Samaria had accepted the word of God'
A similar report heralds the conversion of Cornelius and his
1. O'Reilly, Word and Sign, p. 217.

2. Ervin correctly emphasizes the common elements in the accounts which
describe the conversion of the Samaritans (8.6-7) and Lydia (16.14) respectively,
'Lydia "gave heed" to what was said by Paul and was baptized. The
Samaritans "gave heed" to what was spoken by Philip, they believed
and were baptized' (Conversion-Initiation, p. 32).
3. Acts 16.14: 'the Lord opened her heart to respond to Paul's message'
cf. 8.6). For the use of
xioteveiv in a similar context see Acts 4.4.
4. Russell, "They Believed'", p. 173. Russell notes that TIIOTEVEIV and the
object occur with the preposition (14.23), (9.42), and simply with the
dative object (18.8). He also points out that is used in relation to the
Scriptures with both the simple dative (24.14; 26.27) and the preposition en(
(Lk. 24.45).
household (11.1; cf. 2.41, 17.11). Since this latter report is not ques-
tioned, 'we should therefore find no reason to question the former'.1
4. Dunn's attempt to impugn the faith of the Samaritans by way of
analogy with Simon's is also unconvincing, for the premise of Dunn's
inference, that Simon's faith was defective, is demonstrably false. Dunn
asserts that Simon's behavior reveals the true condition of his heart: he
was never really converted. However, the example of Ananias and
Sapphira (5.1-11) demonstrates the depth to which believers could sink
in Luke's estimation. In all probability, Simon's sin, like that of Ananias
and Sapphira, is considered 'so serious precisely because it is committed
by a follower of Jesus'.2 Central to Dunn's argument is Peter's indict-
ment in v. 21: 'You have no part or share in this ministry' (ev x<p A.6yq>
—a phrase which, according to Dunn, means that Simon 'never
had become a member of the people of God'.3 However, this interpre-
tation is dubious. Two possibilities commend themselves, neither of
which accords with Dunn's theory. First, E. Haenchen argues that the
phrase forms part of a formula of excommunication4—a necessary
corollary being that Simon was considered a Christian until this time.
Secondly, noting that Haenchen's explanation fails to account for the
demonstrative adjective Turner insists that the phrase refers to
Simon's misguided attempt to buy the ability to confer the Spirit, and
not to Simon's exclusion from the faith.3 In view of contextual con-
siderations, Turner's interpretation is to be preferred, although other
elements within Peter's rebuke (8.20-23) indicate that Simon had
apostatized.6 That Simon's initial faith was sound is confirmed by the
absolute use of in v. 13. Elsewhere in Acts when is
used without an object it refers to genuine faith (2.44; 4.4; 11.21; 15.5).
1. Giles, 'Church Order (Part 1)', p. 197.

3. Dunn, Holy Spirit, p. 65. The phrase is reminiscent of Deut. 12.12 (LXX).
4. Haenchen, Acts, p. 305. Haenchen views the phrase
reference to the Christian message.
5. Turner, 'Luke and the Spirit', p. 166. Turner contends that
should be translated, 'in this matter', and refers to the apostles' authority to
confer the Spirit.
6. The allusions to Ps. 77.37 (LXX:
crutov, cf. v. 21) and Deut. 29.17-18 (LXX:
cf. v. 23), two OT texts which speak of the unfaithfulness of
those within the covenant community, support the contention that Simon was guilty of
apostasy, and as such, had abandoned his previous (genuine) profession of faith.
It has become apparent that the separation of Spirit-reception from

baptism/Christian initiation in Acts 8.4-25 cannot be explained away as a
piece of careless editorial work or disregarded as a unique exception.
The former position is based on an implausible tradition-history of the
text and the latter on a hypothetical reconstruction of the event; both
ignore the significance of the existing narrative for Luke's pneumatol-
ogy. Neither is it possible to eliminate the contradiction by postulating a
'silent' bestowal of the Spirit at baptism or impugning the faith of the
Samaritans: the evidence speaks decisively against both views. Acts 8.4-
25 poses an insoluble problem for those who maintain that Luke estab-
lishes a necessary link between baptism/Christian initiation and the gift of
the Spirit.
This problem is resolved, however, when we recognize the distinctive
character of Luke's prophetic pneumatology: the internal contradictions
disappear and Luke is seen to be remarkably consistent. Indeed, it is
quite evident that Luke viewed the gift of the Spirit received by the
Samaritans (Acts 8.17) as of the same character as the Pentecostal gift;
that is, as a prophetic endowment granted to the converted which
enabled them to participate effectively in the mission of the church. This
conclusion is supported by the following considerations.
1. The inescapable conclusion which emerges from the discussion
above is that for Luke the gift of the Spirit does not constitute a
Christian. On the contrary, the Spirit is a supplementary gift given to
Christians, those who have already been incorporated into the com-
munity of salvation.1
2. It is abundantly clear from Luke's choice of language in Acts 8.15-
19 that he considered the pneumatic gift received by the Samaritans to
be identical to the Pentecostal gift. The terms descriptive of the
Samaritan experience are also associated with Pentecost:
('to receive', 2.38; 8.15, 17, 19; cf. 1.8
('to come upon', 8.16; 11.15). It is also generally
recognized that implicit within the narrative is the assumption that the
Samaritans, upon reception of the Spirit, began to prophesy and speak in
tongues as on the day of Pentecost (8.16-18; cf. 2.4-13; 10.45-46; 19.6).2
1. Schweizer, p. 412, and 'The Spirit of Power", pp. 267-68; Haya-

Prats, Force, pp. 121-38; Bovon, Luc le theologien, p. 253; H. Flender, Saint Luke:
Theologian of Redemptive History (1970), p. 138.
2. See for example J.D.M. Derrett, 'Simon Magus (Act 8.9-24)', ZNW 73
(1982), p. 54; Haenchen, Acts, p. 304; Dunn, Holy Spirit, p. 56, and 'I Corinthians
Thus the prophetic character of the gift received by the Samaritans is

substantiated by the parallels with the Pentecostal gift, which we have
already seen to be a prophetic endowment, and by the phenomena
which Luke associated (implicitly) with its reception.
3. The association of the gift of the Spirit with the laying on of hands
in Acts 8.17 suggests that Luke viewed the gift as an endowment for
service in the mission of the church. There are two unambiguous
contexts in which the laying on of hands occurs in the book of Acts: it is
associated with healing (9.12, 17; 28.8) and with the commissioning of
believers for service in the church's mission (6.6; 13.3; cf. 9.17). The
laying on of hands also appears in conjunction with the bestowal of the
Spirit in Acts 8.17, 19.6 and probably 9.17. However, it must be noted
that the gift is often granted apart from the rite (2.38; 10.44) and the rite
does not always confer the gift (6.6; 13.3).1 This fact suggests that
reception of the Spirit is not integral to the rite, but is rather a supple-
mentary element. It appears that the primary focus of the rite can be
either healing or commissioning, or, as in the case of Paul, both (9.17; cf.
22.14-15; 26.16-18). Since the rite is clearly not related to healing in
Acts 8.17 and 19.6, it is not unreasonable to assume that in these
instances it forms part of a commissioning ceremony.2 I therefore
suggest that Peter and John incorporate the Samaritans, not into the
church, but into the missionary enterprise of the church.3 This involves
commissioning the nucleus of Samaritan believers for service in the
church's mission through the laying on of hands. In this instance the gift
of the Spirit accompanies the laying on of hands because those commis-
sioned have not yet received the prophetic enabling necessary for
effective service (cf. 9.17; 19.6), unlike the seven (6.6) or Paul and
Barnabas (13.3). Thus the Samaritans are commissioned and empowered
for the missionary task which lay before them. A prophetic community
15.45: Last Adam, Life-giving Spirit', in Christ and Spirit in the New Testament
(1973), p. 132.
1. The laying on of hands which confers the Spirit is not limited to the apostles
or to representatives of Jerusalem (cf. 9.17).
2. The laying on of hands as a Jewish rite was frequently used in the
commissioning of a person for a special task: e.g. Num. 8.10; 27.19; Deut. 34.9
(Joshua is filled with the spirit of wisdom as a result of the rite); Asc. ha. 6.3-5 (the
rite results in prophetic speech); and y. Sank. 1.19a (the rite is employed in the
ordination of rabbis).
3. Lampe, Seal, pp. 70-78, and 'The Holy Spirit', p. 199; Bruce, Book of Acts,
p. 183; and Hill, Greek Words, p. 264.
has been formed. A new center of missionary activity has been

established (cf. 9.31).1
2.3. Acts 9.17-18

In the climax to Luke's account of Paul's conversion/call in Acts 9.1-19,
Ananias lays his hands upon Paul and declares: 'Brother Saul, the
Lord...has sent me so that you may see again and be tilled with the
Holy Spirit' 9.17). Paul is immedi-
ately healed and subsequently baptized (9.18). Although the account fails
to describe the actual bestowal of the Spirit, it is evident from Ananias' s
comment in 9.17 that Paul received the gift. In assessing the significance
of the pericope for this inquiry, I shall seek to answer the vital question:
is the gift of the Spirit presented here as the principal element in Paul's
conversion, or is it rather an endowment which enables Paul to fulfill his
missionary call? I shall begin the discussion with a few comments
concerning methodology.
Paul's conversion/call was, without question, of great importance to
Luke, for he recounts the event on three different occasions in Acts (9.1-
19; 22.4-16; 26.12-18). A comparison of the three texts reveals con-
siderable variation in form and content.2 These variations led an earlier
generation of source critics to postulate the existence of two or more
underlying sources for the various accounts.3 However, these theories
have been largely rejected by contemporary critics.4 It is now generally
accepted that all three accounts are based on a single source and that the
variations in the accounts are principally the result of Luke's literary
method. The various accounts supplement and complement one
1. Lampe, Seal, p. 72. This conclusion is confirmed by the important summary in

Acts 9.31: Then the church throughout Judea, Galilee and Samaria...encouraged by
the Holy Spirit...grew in numbers'
ETiXTjSuveTo).
2. For a summary of the main differences in the three accounts see K. Lb'nig,
Die Saulustradition in der Apostelgeschichte (1973), p. 14.
3. See F. Spitta, Die Apostelgeschichte (1891), pp. 137-45, 270-77; J. Jttngst,
Die Quelle der Apostelgeschichte (1895), pp. 83-95, 223-24; H.H. Wendt, Die
Apostelgeschichte (1913), pp. 166-68.
4. See Dibelius, Studies, p. 158 n. 47; Haenchen, Acts, pp. 108-10; 325-29;
Conzelmann, Acts, pp. 72-73; Lonig, Die Saulustradition, pp. 15-19; G. Lohfink, The
Conversion of St. Paul: Narrative and History in Acts (1976), pp. 40-46, 81;
C. Burchard, Der dreizehnte Zeuge: Traditions- und kompositionsgeschichtliche
Untersuchungen zu Lukas' Darstellung der Friihzeit des Paulus (1970), p. 121.
another.1 Thus, any attempt to reconstruct the theological perspectives

which gave rise to the account of Paul's conversion/call recorded in Acts
9.1-19 must also take into consideration the parallel accounts in Acts
22.4-16 and 26.12-18.
Paul's reception of the Spirit is closely linked to Ananias and, as such,
it forms part of the Ananias episode of Acts 9.10-19. When this episode
is compared with the parallel version in Acts 22.12-16 it becomes
apparent that, in Luke's perspective, it is not the culmination of an
account of Paul's conversion; rather, it is principally an account of
Paul's commissioning as a missionary (cf. 22.14-15). Acts 26.12-18
confirms my contention that Paul's missionary call was foremost in
Luke's mind, for here the Damascus event itself is viewed as the
moment at which Paul receives his divine commission to engage in the
mission to the Jews and the Gentiles.
There is abundant evidence of this perspective within the Ananias
episode of Acts 9. The account exhibits many features of the
'commission form' prevalent in the Old Testament and other ancient
Near Eastern texts.2 And, although there is some question concerning
which stage in the development of the tradition vv. 15-16 should be
placed, it is evident that Luke penned these verses with reference to
Paul's future missionary activity. Furthermore, this commission formula
and the reference to the reception of the Spirit in v. 17 are linked to the
statement concerning Paul's preaching activity in v. 20 by the preceding
iced e\)6eco<; ('immediately'). In all probability the references to Paul's
reception of the Spirit (v. 17) and his ensuing preaching activity (v. 20)
are Lukan insertions:3 the former understood to be the necessary
prerequisite for the latter. Luke also indicates that Ananias laid his hands
upon Paul (v. 17), a gesture which, in view of the considerations outlined
above, must be viewed as the occasion for Paul's commissioning by
Ananias (cf. Acts 22.14-15), as well as his healing. The text implies that
the Spirit was conferred in conjunction with the laying on of hands, thus
1. C.W. Hedrick, 'Paul's Conversion/Call: A Comparative Analysis of the Three

Reports in Acts', JBL 100 (1981). p. 432.
2. B.J. Hubbard, 'Commissioning Stories in Luke-Acts: A Study of their
Antecedents, Form and Content', Semeia 8 (1977), pp. 103-26; T.Y. Mullins, 'New
Testament Commission Forms, Especially in Luke-Acts', JBL 95 (1976), pp. 603-14;
J. Munck, Paul and the Salvation of MankindXI959), pp. 24-35.
3. Lonig, Die Saulustradition, pp. 45-47; Hedrick, 'Paul's Conversion/Call*,
p. 422; Burchard, Der dreizehnte Zeuge, p. 124.
Paul's reception of the Spirit is associated with his commissioning.

The answer to my question is now apparent. In Acts 9.17 the gift of
the Spirit is presented as an endowment which enables Paul to fulfill his
missionary call. For Luke, Ananias's reluctant encounter with Paul is the
occasion for a monumental event: Paul is commissioned and empowered
to proclaim the gospel to, above all, the Gentiles.
2.4. Acts 10.44-48

The account of the Spirit-baptism of Cornelius's household (10.44-48)
and the subsequent summaries of this dramatic event (11.15-17; 15.8-10)
are frequently cited as evidence that, for Luke, the Spirit is the agent of
'forgiveness, cleansing, and salvation'.1 For here, it is claimed, Luke
equates the historic conversion of this initial band of Gentile Christians
with their Spirit-baptism. On the face of it the assertion appears to be
justified, for there can be little doubt that the conversion and Spirit-
baptism of Cornelius's household are, at the very least, closely related
chronologically. However, upon closer examination it becomes apparent
that this interpretation is wide of the mark. The prophetic gift received
by Cornelius and household is a 'sign of salvation', but not the 'means'.2
Questions of tradition and history, when applied to the Peter-Cornelius
episode (10.1-11.18), have elicited a variety of conflicting responses.
Nevertheless, there is a general consensus among scholars concerning
the significance that Luke attached to the account: it demonstrates that
the Gentile mission was initiated and validated by divine revelation.3 The
point is made through a profusion of heavenly visions, angelic visitations
and interventions of the Spirit.4 The decisive sign of God's favor on the
Gentiles is their reception of the gift of the Spirit, manifested in inspired
.5
speech (10.46,
1. Dunn, Holy Spirit, pp. 79-82, quote from p. 82; see also Kremer,
Pfingstbericht, pp. 196-97; Bruce, 'The Holy Spirit', pp. 171-72.
2. Contra Kremer, who states that the gift of the Spirit is received 'als Zeichen
und Mittel der Errettung und des Lebens' (Pfingstbericht, p. 197). ET is my own.
3. See Dibelius, Studies, p. 117 and virtually all of the commentators.
4. Thus Minear, with good reason, suggests that 'we should read the story of
Peter and Cornelius (10.1-11.18; 15.6-11) as a clear instance of prophetic revelation'
(To Heal and to Reveal [1976], p. 142).
5. The phrase f. 19.6), unlike the
of 2.4, refers to unintelligible inspired utterance (cf. 1 Cor. 14.1-
28). See Haenchen, Acts, p. 354; Schweizer, p. 410; George, 'L'Esprit',
p. 509; Haya-Prats, Force, p. 107; J. Behm, DNT, I, pp. 725-26.
It is this sign which astonishes Peter's circumcised companions (10.45-

46) and results in his command to baptize the Gentile converts (10.47-
48). It is also through reference to this sign that Peter justifies his table-
fellowship with the uncircumcised (11.3, 15-17) and their admission into
the church (15.8-9).
This emphasis on Spirit-baptism as a sign of God's acceptance accords
well with Luke's distinctive pneumatology. Since according to Luke
reception of the Spirit is the exclusive privilege of 'the servants' of God
and generally results in miraculous and audible speech,1 by its very
nature the gift provides demonstrative proof that the uncircumcised
members of Cornelius's household have been incorporated into the
community of salvation. The sign-value of the prophetic gift is also
emphasized in the Pentecost account (2.4-13,17-20). Whether from the
lips of a Jew in Jerusalem or a Gentile in Caesarea, the manifestation of
inspired speech marks the speaker as a member of the end-time
prophetic community.
The evidence suggests that Luke viewed the Gentiles' reception of the
Spirit as the decisive sign of their acceptance by God. Luke's perspec-
tive is based upon the prophetic nature of the pneumatic gift and, as
such, is entirely consistent with my description of his distinctive pneuma-
tology. Although in this instance (in contrast to 8.17) reception of the
Spirit accompanies conversion, the text does not imply that the gift is
the means by which the uncircumcised are actually cleansed and
forgiven. This unwarranted assumption is usually based on the sum-
maries of the event recorded in 11.15-17 and 15.8-10.
Pointing to the similarities between 11.17a and 11.18b,2 J. Dunn
argues that the gift of the Spirit is 'God's gift of
('repentance unto life').3 However, Dunn's equation must be rejected
since elsewhere is a prerequisite for receiving the Spirit (Acts
2.38-39) and clearly distinguished from the gift itself (cf. 5.31-32).4 The
1. Of the eight instances where Luke describes the initial reception of the Spirit
by a person or group, five specifically allude to some form of inspired speech as an
immediate result (Lk. 1.41; 1.67; Acts 2.4; 10.46; 19.6) and one implies the occur-
rence of such activity (Acts 8.15, 18). In the remaining two instances, although
inspired speech is absent from Luke's account (Lk. 3.22; Acts 9.17), it is a prominent
feature in the pericopes which follow (Lk. 4.14,18-19; Acts 9.20).
2. Cf. v. 17a: 'So if God gave them the same gift as he gave us...'; v. 18b: 'So
then, God has even granted the Gentiles repentance unto life'.
3. Dunn, Holy Spirit, p. 81; see also Bruner, Holy Spirit, p. 196.
4. Turner, 'Luke and the Spirit', p. 172; see also Haya-Prats, Force, pp. 122-25.
similarities between vv. 17a and 18b simply reflect the logic of Peter's
argument: since God has granted the Gentiles the gift of the Spirit, it
follows a fortiori that they have been granted and
are eligible for the baptismal rite.
Similarly, it is often claimed that 15.8 is synonymous with 15.9:1
v. 8:
v. 9:
v. 8: And God who knows the heart, showed that he accepted them
by giving the Holy Spirit to them, just as he did to us.
v. 9: He made no distinction between us and them,
for he purified their hearts by faith.
This assumption has led many to conclude that for Luke, 'God's giving
of the Holy Spirit is equivalent to his cleansing of their hearts'.2 But
again Peter's argument speaks against this equation.3 Verse 8 is the
premise from which the deduction of v. 9 is drawn: God's bestowal of
the Spirit bears witness (v. 8) to the reality of his act of cleansing (v. 9).4
Peter's argument here is similar to that in 11.16-18. In each instance the
logical distinction between the premise (gift of the Spirit) and deduction
(repentance/cleansing) is apparent. My analysis is supported by the fact
that Luke always attributes forgiveness which is granted in
response to faith/repentance, to Jesus—never to the Spirit (cf. 10.43).5
The decisive objection against the interpretations outlined above is that
Luke equates the gift of the Spirit granted to Cornelius's household, not
Acts 5.31-32 is instructive: repentance and forgiveness are

attributed directly to Jesus, whom God has exalted to his right hand as ; the
Spirit, given to the obedient, bears witness to Jesus' true identity.
1. Dunn, Holy Spirit, p. 81; Bruce, 'The Holy Spirit*, p. 171; and Book of Acts,
pp. 306-307; Tiede, Prophecy, p. 50.
2. Dunn, Holy Spirit, pp. 81 -82.
3. J.W. Taeger, Der Mensch und sein Heil (1982), p. 108.
4. It is noteworthy that the Spirit falls upon Cornelius and his household
immediately after Peter declares that
... (10.43). The conceptual parallels with 10.44-
45, 11.17-18 and, above all, 15.8-9 are striking: by pouring out the Spirit of prophecy
upon the Gentiles, God testifies that they have received
5. Forgiveness is attributed to Jesus (Acts 5.31; 13.38), the name of
Jesus (Lk. 24.47; Acts 2.38; 10.43) and faith in Jesus (26.18). See also Lk. 1.77; 3.3;
4.18(2x).
with cleansing and forgiveness, but with the Pentecostal gift of prophetic
inspiration.1 Luke stresses the point through repetition: the Gentiles
received the same gift granted to the Jewish disciples on Pentecost
(10.47; 11.15, 17; 15.8). As I have noted, the significance that Peter
attaches to the gift as a sign of God's acceptance is based on the pro-
phetic nature of the gift. Indeed, the manifestation of the prophetic gift
by the Gentiles is the climactic event in a series of divine interventions
which serve to initiate and validate the Gentile mission. Since this is
Luke's central concern, he does not pursue further at this point the
significance of the gift for the missionary activity of this newly formed
Christian community. However, we may presume that the prophetic
band in Caesarea, like the communities in Samaria and Antioch, by
virtue of the pneumatic gift participated effectively in the missionary
enterprise (cf. 18.22; 21.8).
2.5. Acts 18.24-28; 19.1-7

Luke's record of the origins of the church in Ephesus includes the
enigmatic and closely related pericopes dealing with Apollos (18.24-28)
and the Ephesian disciples (19.1-7). The unusual description of Apollos
as a powerful evangelist
('instructed in the way of the Lord') and yet knowing
('only the baptism of John') is matched by the
peculiar portrait of the twelve Ephesians as ('disciples') who
have received neither Christian baptism nor the gift of the Spirit. These
perplexing texts have elicited a variety of explanations.
E. Kasemann has suggested that Luke, writing at a time when the
church was battling against the heretics, modified his sources in order to
present an idealized picture of a church without division, unified under
the authority of the apostles.2 According to Kasemann, Acts 18.24-28 is
based on a tradition which recounted the exploits of Apollos, a noted
freelance Christian missionary. In order to connect Apollos to the una
sancta apostolica, Luke depicted him as deficient in understanding and
in need of correction by Paul's associates. The denigration of Apollos
was accomplished by the fabrication of 18.25c, a procedure suggested to
Luke by the tradition underlying 19.1-7 which chronicled the conversion
of members of the Baptist sect who 'knew only the baptism of John'.
1. Hill, New Testament Prophecy, pp. 96-97.

2. E. Kasemann, 'The Disciples of John the Baptist in Ephesus', in Essays on
New Testament Themes (1964), pp. 136-48.
Luke heightened the parallels between Apollos and the disciples of the
Baptist by transforming the latter into immature Christians. This trans-
formation also enabled Luke to smooth over the rivalry which existed in
the early days between the Baptist community and the church.
Kasemann asserts that Acts 8.14-17 offers a parallel to this Tendenz in
Luke's composition.
Kasemann's thesis has been criticized by, among others, Eduard
Schweizer.1 Pointing to Acts 15.39, 21.20, 21 and Luke's omission of
any significant reference to Paul's collection for the Jerusalem church
(11.27-30; 24.17; cf. Gal. 2.10), Schweizer challenges Kasemann's con-
tention that Luke presents an idealized picture of the church unified
under Jerusalem. Schweizer also questions Kasemann's treatment of
Acts 8.14-17, 18.24-28 and 19.1-7. He insists that these pericopes—
rather than reflecting a single theological Tendenz—have been shaped
by a variety of factors. Acts 8.14-17 is the product of a conflation of
two sources. The peculiar features of Acts 18.24-28 are explained as a
case of misidentification. The original account related the conversion of a
Jewish missionary. However, Luke misinterpreted
as references to 'the teaching of Jesus'
and 'the inspiration of the Holy Spirit', and thus erroneously presented
Apollos as a Christian who simply received further instruction from
Priscilla and Aquila. Schweizer notes that if Luke had intended to des-
cribe Apollos's incorporation into the una sancta, he would have had
Paul baptize him. Schweizer acknowledges that in 19.1-7 Luke has
transformed a Baptist group into immature Christians, nevertheless he
insists that the error was inadvertent. The primary focus of the text is
the displacement of water baptism by Spirit baptism. Thus Schweizer
concludes that Luke is not interested in demonstrating that the individual
churches in diverse locations form part of the una sancta apostolica.
Luke's principal objective, reflected in these pericopes in varying
degrees, is to emphasize the temporal continuity which characterizes
salvation history as it moves from Judaism to Christianity.
Schweizer's criticism of Kasemann's thesis is telling. However, his
own reconstruction of the tradition-history of Acts 18.24-28 and 19.1-7
is improbable.2 Apollos is described as a 'Io\)8aio<;, but this probably
1. E. Schweizer, 'Die Bekehrung des Apollos, Apg 18,24-26', in Beitrdge zur

Theologie des Neuen Testaments: Neutestamentliche Aufsatze (1955-1970) (1970),
pp. 71-79.
2. Liidemann, Dasfriihe Christentum, p. 216; Weiser, Die Apostelgeschichte:
indicates that he, like Aquila, was a Jewish Christian (18.2; cf. 10.28).
This suggestion is supported by the fact that Paul knows nothing of a
conversion of Apollos by Priscilla and Aquila (cf. 1 Cor. 1.12; 3.4-6,22;
4.6; 16.12). Furthermore, the expression , like
much of the narrative, reflects Lukan style rather than a Jewish Vorlage.
The phrase is frequently used in Acts with reference to Christian
belief and practice (9.2; 19.9, 23; 22.4; 24.14,22), and Kvpioq naturally
suggests the Lord Jesus. The phrase , whether Lukan
or traditional, also suggests a Christian origin (cf. Rom. 12.11).
It appears that neither Kasemann nor Schweizer has presented a satis-
factory explanation of the two accounts. Perhaps Luke has been more
faithful to tradition and history than is often assumed. Both accounts
have undoubtedly been significantly shaped by Luke, but this fact does
not necessitate a negative assessment of the traditional and historical
character of the essential elements in the narrative. It is not improbable
that there existed, predominantly in Galilee, groups of former disciples of
the Baptist who had come to believe in Jesus as the Coming One with-
out receiving Christian baptism (i.e. in the name of Jesus) or instruction
concerning the nature and availability of the Pentecostal gift.1 This being
the case, Luke's narrative is plausible: Apollos was converted by a
member of such a group; and the twelve Ephesians were probably con-
verted by Apollos. Luke relates the two accounts in order to retrace the
origins of the church in Ephesus, the chief achievement of Paul's
missionary career. Together, the two accounts emphasize that, while
Apollos served as a precursor, Paul was the principal character in the
establishment of the church in Ephesus. Although the Ephesians had
come to believe in Jesus (presumably through the preaching of Apollos)
before their encounter with Paul, it is Paul who persuades them to
express their commitment to Jesus through Christian baptism and sub-
sequently administers the rite. The baptismal rite, as the normal pre-
requisite for reception of the Spirit, leads to the climax of the second
pericope: through the laying on of hands, Paul commissions the
Ephesians as fellow-workers in the mission of the church and the twelve
are thus endowed with the prophetic gift.2
Kapitel 13-28, p. 507; and Pesch, Die Apostelgeschichte (Apg 13-28), p. 160.
1. Marshall, Acts, p. 304; Bruce, Book of Acts, pp. 381-82, and New Testament
History (1982), p. 309; Beasley-Murray, Baptism, pp. 109-10; Hull, Acts, p. 112;
Dunn, Holy Spirit, pp. 84-85.
2. For similar assessments see Lampe, Seal, pp. 75-76, and F. Pereira, Ephesus:
Two points emerge from this reconstruction which have a direct

bearing on this inquiry into the nature of Luke's pneumatology and
therefore deserve further examination: (1) the twelve Ephesians, like
Apollos, were disciples of Jesus; (2) and, as a result of their encounter
with Paul, they became his fellow-workers in the mission of the church.
A number of factors suggest that Luke viewed Apollos and the twelve
Ephesians as disciples of Jesus. Apollos's standing can hardly be
questioned, for Luke indicates that he had been 'instructed in the way of
the Lord' and ('taught accu-
rately about Jesus', 18.25). The former phrase indicates that, at the very
least, Apollos was acquainted with the chief points of Jesus' ministry and
teaching.1 The latter phrase, descriptive of Paul's preaching in 28.31,
suggests that Apollos preached the Christian gospel.2 Moreover,
Apollos's preaching was delivered under the inspiration of the Spirit
3
Since according to Luke the gift of the Spirit is
not bound to the rite of baptism, there is no contradiction in his portrait
of Apollos as a Spirit-inspired preacher who had not received Christian
baptism. Similarly, Apollos's experience of the Spirit does not pre-
suppose an awareness of the Pentecostal event or promise (cf. Lk. 1-2).
Thus it does not preclude his contact with the Ephesian disciples, who
had not heard of the availability of the Spirit. On the contrary, Luke has
carefully constructed the narrative in order to emphasize the relationship
between Apollos and the Ephesians (cf. 19.1), all of whom knew only
'the baptism of John' (18.25; 19.3).4 The clear implication is that the
twelve from Ephesus were converts of the inspired preacher active in
the same city. It must therefore be concluded that in Luke's estimation
Climax of Universalism in Luke-Acts (1983), pp. 106-108.

1. C.K. Barrett, 'Apollos and the Twelve Disciples of Ephesus', in The New
Testament Age (1984), p. 29; A.M. Hunter, 'Apollos the Alexandrian', in Biblical
Studies: Essays in Honour of William Barclay (1976), p. 148.
2. Barrett, 'Apollos and the Twelve", p. 30. As Carson suggests, Apollos may
have been aware of Jesus' death and resurrection (Showing the Spirit, p. 149).
3. See K. Aland, 'Zur Vorgeschichte der christlichen Taufe', in Neues
Testament und Geschichte (1972), p. 6; Lampe, 'The Holy Spirit', p. 198; Beasley-
Murray, Baptism, pp. 110-11; Giles, 'Church Order (Part 1)', p. 199.
4. The verb occurs frequently in Acts (10.28; 15.7; 18.25; 19.15,25;
20.18; 22.19; 24.10; 26.26) and always with reference to factual knowledge rather
than to religious commitment. Thus the phrase in Acts 18.25,
simply indicates that Apollos's knowledge concerning
baptismal practice was limited to the teaching of John the Baptist.
the Ephesians were, like Apollos, disciples of Jesus. This conclusion is

supported by Luke's description of the Ephesians as (19.1),
for when he employs the term without any further qualification it always
refers to disciples of Jesus.1 Moreover, since is the essence of
2
discipleship, the description of the Ephesians as 'believers' (19.2)
confirms my findings.3
Several objections have been raised against the claim that Luke con-
sidered the Ephesians to be disciples of Jesus.
1. K. Haacker argues that 19.1-3, which contains one of the many
cases of 'erlebter Rede' (interior monologue) in Luke-Acts, is written
from the perspective of Paul and not reality as Luke perceived it: Paul
initially thought that the Ephesians were 'disciples' and 'believers', but
he quickly found that this was in fact not the case.4 Haacker's entire
argument rests on the supposition that Luke could not conceive of
'disciples' or 'believers' as being without any knowledge of the Spirit.
He rejects Acts 8.15-17 as a contradiction to this claim by insisting that
'there the conversion to Christianity is regarded as incomplete until the
reception of the Spirit'.5 Yet, as I have already noted, Luke explicitly
states that the Samaritans 'believed' (8.12) before they received the
Spirit—the very point which Haacker must deny in order to put forth
his 'erlebter Rede* thesis—and thus Haacker's argument falls to the
ground.
2. J. Dunn also seeks to mitigate the force of Luke's description in
19.1-3. He asserts that Luke uses the relative pronoun with
uaOritfiq in 19.1 in order to highlight the Ephesians' lack of relation to
the church in Ephesus: 'they are disciples, but they do not belong to the
disciples'.6 However, since Luke uses the same pronoun in the singular
with uoc6iiTT|<; in order to describe Ananias (Acts 9.10) and Timothy
(Acts 16.1), we must reject this attempt to lessen the force of the phrase
1. See Lk. 9.16, 18, 54; 10.23; 16.1; 17.22; 18.15; 19.29,37; 20.45; 22.39,45;
Acts 6.1,2,7; 9.10, 19,26, 38; 11.26, 29; 13.52; 14.20,22,28; 15.10; 16.1; 18.23,27;
19.1, 9, 30; 20.1, 30; 21.4, 16. K. Haacker, 'Einige Falle von "erlebter Rede" im
Neuen Testament', NovT 12 (1970), p. 75: 'Der absolut Gebrauch von
wird von alien Auslegern als eine Bezeichnung fur Christen erkannt'.
2. See K.H. Rengstorf, TDNT, IV, p. 447.
3. F.F. Bruce, Commentary on the Book of Acts (1984), p. 385.
4. K. Haacker, 'Einige Falle von "erlebter Rede" im Neuen Testament', NovT
12 (1970), pp. 70-77.
5. Haacker, 'Erlebter Rede', p. 75. ET is my own.
6. Dunn, Holy Spirit, pp. 84-85; quote from p. 85 (emphasis his).
in 19.1. Dunn also insists that Paul's question in 19.2 is 'one of suspicion
and surprise': the Ephesians claimed to be men of faith, but Paul queries
whether or not their claim is valid.1 Dunn's argument at this point is
based on the observation that the Paul of the epistles could not counten-
ance the idea of 'believers' being without the Spirit (Rom. 8.9; 1 Cor.
12.3; Gal. 3.2; 1 Thess. 1.5-6; Tit. 3.5). However, this objection fails to
take into account the fact that the narrative as it currently exists
(particularly vv. 2-4) has been significantly shaped by Luke. The dia-
logue between Paul and the Ephesians is a Lukan construction2 which
highlights the Ephesians' need of the Spirit's enablement and its normal
prerequisite, Christian baptism. Paul would undoubtedly have related the
story differently,3 for the potential separation of belief from reception of
the Spirit simpliciter is presupposed by the question, 'Did you receive
the Holy Spirit when you believed'
19.2)?
3. J.K. Parratt maintains that the Ephesians had heard the preaching
of John second-hand and therefore, although they had received 'the
baptism of John', they had not understood its full significance.4 The
thesis is based on Acts 19.4, where Paul recounts the significance of the
Johannine rite. Parratt insists that only after Paul's instruction do the
Ephesians comprehend that John had proclaimed repentance and faith in
Jesus as Messiah. Having grasped the truth at last, the Ephesians are
baptized. However, in view of the prior references to the Ephesians as
'disciples' and 'believers', it is unlikely that 19.4 ('that is, in Jesus')
represents teaching of which the Ephesians were hitherto unaware.
Rather, the verse should be seen as a summation of Paul's argument for
the appropriateness and necessity of baptism in the name of Jesus, an
argument which builds on what the Ephesians already knew: the
Coming One which John proclaimed is Jesus.5 For this reason Luke
does not say, 'they believed and were baptized' (8.12, 13; 18.8; cf. 2.41;
16.14-15, 33-34); he simply states:
1. Dunn, Holy Spirit, p. 86. See also C.B. Kaiser, The "Rebaptism" of the
Ephesian Twelve: Exegetical Study on Acts 19:1-7*. RefR 31 (1977-78), p. 59.
2. Weiser. Die Apostelgeschichte: Kapitel 13-28, p. 513.
3. Perhaps Luke has compressed a more lengthy traditional account of the event.
In any event, we need not quesdon the essential features of Luke's account: he simply
tells the story from his own theological perspective.
4. J.K. Parratt, 'The Rebaptism of the Ephesian Disciples', ExpTim 79 (1967-
68), pp. 182-83.
5. BUchsel, Geist Gottes, p. 142 (n. 6 from p. 141).
('On hearing this, they were baptized

into the name of the Lord Jesus', 19.5). Parratt's thesis, like that of
Haacker and Dunn, must be rejected in view of the evidence. My con-
clusion that Luke viewed the Ephesians as disciples of Jesus is sustained.
This conclusion has significant implications for this inquiry into Luke's
pneumatology, for it supports my contention that Luke does not view
the gift of the Spirit as a necessary element in conversion. In Luke's
perspective, conversion centers on God's gracious act of forgiveness
(e.g. Acts 5.31-32; 10.43).l And, although faith-repentance and water
baptism are usually closely linked, in terms of human response, faith-
repentance is the decisive element in conversion,2 for it forms the sole
prerequisite for receiving the forgiveness of God (Lk. 5.20; 24.47; Acts
3.19; 5.31; 10.43; 13.38; 26.18).3 Therefore, since forgiveness is given to
faith, and Luke considered the Ephesians to be people of faith (disciples
and believers) before they received the gift of the Spirit, he cannot have
considered the gift to be the means by which God granted forgiveness
to the Ephesians. In short, Luke separates the conversion (forgiveness
granted in response to faith) of the twelve Ephesians from their
reception of the Spirit.
This judgment, coupled with the prophetic manifestations associated
with the Ephesians' reception of the Spirit (19.6,
jcai eTcpocprjieuov),4 indicates that Luke viewed the gift as a prophetic
endowment granted to the converted. Furthermore, the association of
the gift with the laying on of hands suggests that, according to Luke, the
prophetic gift enabled the Ephesians to participate effectively in the
mission of the church. The bestowal of the Spirit is God's response to
Paul's incorporation of the Ephesians into the missionary enterprise of
the church (accomplished through the laying on of hands). The
1 . Marshall, Luke: Historian and Theologian, p. 169.

2. Dunn, Holy Spirit, pp. 96-98.
3. Dunn notes that whereas water baptism is never spoken of as the sole pre-
requisite to receiving forgiveness, Luke frequently speaks of repentance or faith as the
sole prerequisite (Holy Spirit, p. 97).
4. The term denotes unintelligible inspired speech and,
in Luke's perspective, constitutes a special type of prophecy (see also Acts 2.17).
Nevertheless, since npO(pr|TE\>co designates a broad range of speech activity
embracing both intelligible (cf. Lk. 1.67) and unintelligible inspired speech, the two
terms should not be simply equated (so also Schneider, Die Apostelgeschichte II. Teil,
p. 264). In this instance enpo<pf|Te\>ov may imply that additional forms of inspired
speech (intelligible) accompanied the manifestation of tongues-speech.
prophetic gift enables the Ephesians, like the Samaritans and Paul, to
fulfill the task for which they have been commissioned and, in the
prophetic manifestations which it inspires, it provides a sign that the
twelve are members of the prophetic community.
My analysis is substantiated by the way in which Luke highlights the
strategic role played by the Ephesian disciples in the missionary enter-
prise. The disciples remain in close company with Paul in Ephesus (19.9,
30; 20.1)1 and were undoubtedly active in the remarkable missionary
effort which took place during the two years Paul remained in Ephesus
(19.10). In view of the charge given in 20.28, we may assume that the
Ephesian twelve formed, at the very least, part of 'the elders of the
church' in Ephesus (20.17) who traveled to Miletus to hear Paul's
farewell address.2 The charge itself, 'keep watch over...the flock of
which the Holy Spirit has made you overseers' (v. 28), suggests that the
Spirit came upon the Ephesian twelve (19.6) in order to equip them for
the task which lay ahead—a task which in their case included sustaining
the work in the region of Ephesus that Paul had initiated.
Therefore Luke's perspective is that the gift of the Spirit received by
the Ephesians was of the same character as the gift received by the
Samaritans, Paul, the household of Cornelius, and the disciples in
Jerusalem on the day of Pentecost. In each instance the Spirit comes
upon the individual or group as a prophetic endowment enabling the
recipient(s) to participate effectively in the mission which has been
entrusted to the prophetic people of God.
1. Pereira, Ephesus, p. 112.

2. This suggestion is supported by the fact that Paul addresses the elders from
Ephesus 'as those first converted, who have been with Paul from the first day'
(Haenchen, Acts, p. 590; see 20.18). It is also possible that the reference in 19.7 to
the number of disciples being about twelve is Luke's way of
emphasizing that these men formed the nucleus of the church in Ephesus.
CONCLUSION
This analysis of Luke-Acts has revealed that Luke consistently portrays

the gift of the Spirit as a prophetic endowment which enables its recipi-
ent to fulfill a divinely ordained task. From the very outset of his two-
volume work, Luke emphasizes the prophetic dimension of the Spirit's
activity. The profusion of Spirit-inspired pronouncements in the infancy
narratives herald the arrival of the era of fulfillment (Lk. 1.41-42,67-79;
2.25-26). This era is marked by the prophetic activity of John, the
ministry of Jesus, and the mission of his church, all of which are carried
out in the power of the Spirit. Filled with the Spirit from his mother's
womb (Lk. 1.15, 17), John anticipates the inauguration of Jesus'
ministry. By carefully crafting his narrative, Luke ties his account of
Jesus' pneumatic anointing (Lk. 3.22) together with Jesus' dramatic
announcement at Nazareth (Lk. 4.18-19), and thus indicates that the
Spirit came upon Jesus at the Jordan in order to equip him for his task
as messianic herald. Literary parallels between the description of Jesus'
anointing at the Jordan and that of the disciples at Pentecost suggest that
Luke interpreted the latter event in light of the former: the Spirit came
upon the disciples at Pentecost to equip them for their prophetic voca-
tion. This judgment is supported by the Baptist's prophecy concerning
the coming baptism of Spirit and fire (Lk. 3.16), for Luke interprets the
sifting activity of the Spirit of which John prophesied as being accom-
plished in the Spirit-directed and Spirit-empowered mission of the
church (Acts 1.5, 8). It is confirmed by Luke's narration of the
Pentecost event (Acts 2.1-13), his interpretation of this event in light of
his slightly modified version of Joel 3.1-5a (LXX), and his subsequent
description of the church as a prophetic community empowered by the
Spirit. Whether it be John in his mother's womb, Jesus at the Jordan, or
the disciples at Pentecost, the Spirit comes upon them all as the source
of prophetic inspiration, granting special insight and inspiring speech.
The distinctive character of Luke's prophetic pneumatology is particu-
larly evident in his modification of primitive church tradition. Luke's
Conclusion 227
nuanced use of Suvaiuq, particularly his integration of the term into the
tradition of Jesus' birth by the Spirit, his omission of the phrase,
from the quotation of
Isa. 61.1-2 (LXX) in Lk. 4.18-19, and his redaction of the Beelzebub
Controversy tradition (Lk. 11.20; 12.10), all reflect his conviction that
the activity of the Spirit is inextricably related to prophetic inspiration.
Whereas the primitive church, following in the footsteps of Jesus,
broadened the functions traditionally ascribed to the Spirit in first-
century Judaism and thus presented the Spirit as the source of miracle-
working power, Luke retained the traditional Jewish understanding of
the Spirit as the source of special insight and inspired speech.
Luke, in accordance with the primitive church, does not present
reception of the Spirit as necessary for one to enter into and remain with
the community of salvation. Thus, in Luke's perspective, the disciples
receive the Spirit, not as the source of cleansing and a new ability to
keep the law, nor as the essential bond by which they (each individual)
are linked to God, not even as a foretaste of the salvation to come;
rather, the disciples receive the Spirit as a prophetic donum superadditum
which enables them to participate effectively in the missionary enterprise
of the church. As such, the gift of the Spirit is received principally for
the benefit of others.
Therefore, with reference to pneumatology, Luke has more in
common with the primitive church than with Paul or later Christian
writers who reflect contact with Paul's perspective on the soteriological
dimension of the Spirit's work (e.g. John and some of the Apostolic
Fathers).1 This fact, coupled with the Jewish nature of Luke's pneuma-
tology, suggests that Luke-Acts was written at a relatively early date
(AD 70-80). This judgment is also supported by the enthusiastic char-
acter of Luke's pneumatology. Far from representing an 'early catholic'
perspective and institutionalizing the Spirit, in Luke's perspective the
Spirit, frequently bestowed sovereignly by God or by figures outside of
the apostolic circle, transforms the entire Christian community into a
band of prophets.
Luke also anticipated that the prophetic Spirit would inspire the
church of his day (Lk. 11.13; 12.10-12; Acts 2.38-39), as it had the
church of the past (e.g. Acts 2.4). In light of this fact, I would suggest
that one of the reasons Luke wrote was to offer theological and
1. See for example 2 Clem. 14.3-5; Ign. Eph. 9.1; Polycarp 14.2; Barn. 11.11;
19.7; Shepherd ofHermas 1.3-5; 6.5-7.
methodological direction for the ongoing Christian mission. This thesis

explains Luke's emphasis on the validity of the mission to the Gentiles,
and the necessity of the Spirit's enabling.
Part III
THE SIGNIFICANCE OF LUKE'S PNEUMATOLOGY:

A PENTECOSTAL PERSPECTIVE
INTRODUCTION
The evidence I have presented challenges on assumption that has guided

much of the modern discussion concerning the pneumatology of the
early church, and particularly that of Luke. Most scholars have assumed
that the early church, from its earliest days, uniformly viewed the Spirit
as the source of Christian existence. My analysis suggests, however, that
this was not the case: the pneumatology of the early church was not as
homogeneous as most of the major post-Gunkel studies have maintained.
Luke in particular represents a distinctive voice. Luke not only fails to
refer to the soteriological aspects of the Spirit's work so prominent in
the epistles of Paul, his narrative presupposes a pneumatology which
excludes this dimension. Rather than presenting the Spirit as the source
of Christian existence, Luke consistently portrays the Spirit as the source
of prophetic inspiration.
This conclusion is not without significance for contemporary
theological reflection and spiritual life. It is especially relevant for those
wrestling with questions generated by the rise of the Pentecostal
movement. Two issues in particular come to mind. Classical Pentecostals
have long affirmed a baptism in the Holy Spirit (Acts 1.5; 2.4) 'distinct
from and subsequent to' conversion, and that glossolalia is the 'initial
physical evidence' of this experience.1 These two affirmations concerning
Spirit-baptism have generated considerable discussion and controversy.
Yet much of the discussion has been predicated on the faulty assumption
alluded to above. How does my reassessment of the character of early
Christian pneumatology impact this discussion? More specifically, what
are the implications of Luke's distinctive pneumatology for these tenets
of Pentecostal doctrine? In the following two chapters I will seek to
answer these questions. Chapter 12 focuses on the issue of 'subsequence*
and dialogues with relevant portions of Gordon Fee's recent book,
1. Minutes of the 44th Session of the General Council of the Assemblies of God
(Portland, Oregon, 6-11 August 1991), pp. 129-30.
Introduction 231
Gospel and Spirit.1 Chapter 13 centers on the 'initial evidence' question

and interacts with various articles from the book edited by Gary McGee,
Initial Evidence.2
1. G.D. Fee, Gospel and Spirit: Issues in New Testament Hermeneutics (1991).
2. G. McGee (ed.), Initial Evidence: Historical and Biblical Perspectives on the
Pentecostal Doctrine of Spirit Baptism (1991).
Chapter 12
THE ISSUE OF SUBSEQUENCE
From the earliest days of the modern Pentecostal revival, Pentecostals

have proclaimed that all Christians may, and indeed should, experience a
baptism of the Holy Spirit 'distinct from and subsequent to the experi-
ence of new birth'.1 This doctrine of subsequence flowed naturally from
the conviction that the Spirit came upon the disciples at Pentecost (Acts
2), not as the source of new covenant existence, but rather as the source
of power for effective witness. Although prominent Christian thinkers
such as R.A. Torrey and A.J. Gordon also advocated a baptism of the
Spirit subsequent to conversion, more recent biblical theologians have
largely rejected the doctrine of subsequence, particularly in its
Pentecostal form. Influenced largely by James Dunn's seminal work,
Baptism in the Holy Spirit, non-Pentecostals have commonly equated
the baptism of the Holy Spirit with conversion. Non-Pentecostals thus
view Spirit-baptism as the sine qua non of Christian existence, the
essential element in conversion-initiation.2
Although for years Pentecostals and non-Pentecostals were entrenched
in their respective positions and seldom entered into dialogue, since 1970
this situation has changed dramatically. James Dunn's sympathetic but
critical assessment of Pentecostal doctrine (alluded to above) marks a
watershed in Pentecostal thinking, for it stimulated a burst of creative
theological reflection by Pentecostals. As a result, the theological terrain
of today is considerably different from that of 20 years ago. Yet, in spite
of significant changes, the issue of subsequence still remains high on
today's theological agenda. This fact is reflected in Gordon Fee's most
1. Minutes of the 44th Session of the General Council of the Assemblies of God,
p. 129.
2. Although Pentecostals represent a diverse community, I shall distinguish
between Pentecostals as those who affirm a baptism in the Spirit subsequent to
conversion and non-Pentecostals as those who do not subscribe to this view.
12. The Issue of Subsequence 233
recent book, Gospel and Spirit, which contains two (previously published
but updated) articles featuring this issue.1 A Pentecostal minister and
noted biblical scholar, Fee has been an active and influential participant
in the post-Dunn Pentecostal-Evangelical dialogue. While he speaks
from inside the Pentecostal tradition, his viewpoint generally reflects
prevailing Evangelical attitudes. I offer the following evaluation of Fee's
position on the doctrine of subsequence with the hope that it might
highlight the major issues in the discussion. Specifically, I will argue that
Fee's discussion ignores important developments in New Testament and
Pentecostal scholarship, and that when these developments are taken
into consideration, Luke's intention to teach a baptism in the Spirit
distinct from (at least logically if not chronologically) conversion for
every believer—the essence of the doctrine of subsequence—is easily
demonstrated.
1. Fee's Critique of the Pentecostal Position

Fee has established a reputation for acumen in the area of hermeneutics,
and his sympathetic critique of the Pentecostal doctrine of subsequence
focuses on shortcomings in this area. He notes that Pentecostals generally
support their claim that Spirit-baptism is distinct from conversion by
appealing to various episodes recorded in the book of Acts. This approach,
in its most common form, appeals to the experience of the Samaritans
(Acts 8), Paul (Acts 9) and the Ephesians (Acts 19) as a normative model
for all Christians. But Fee, following the lead of many non-Pentecostals,
maintains that this line of argumentation rests on a shaky hermeneutical
foundation. The fundamental flaw in the Pentecostal approach is their
failure to appreciate the genre of the book of Acts: Acts is a description
of historical events. Unless we are prepared to choose church leaders by
the casting of lots, or are willing to encourage church members to sell all
of their possessions, we cannot simply assume that a particular historical
narrative provides a basis for normative theology. Fee's concern is a
legitimate one: how do we distinguish between those aspects of Luke's
narrative that are normative and those that are not?
1. Fee, Gospel and Spirit. Chapters 6 and 7 are updated versions of the
following articles: 'Hermeneutics and Historical Precedent—A Major Problem in
Pentecostal Hermeneutics', in Perspectives on the New Pentecostalism (1976),
pp. 118-32; 'Baptism in the Holy Spirit: The Issue of Separability and Subsequence',
Pn*uma7(1985),pp.87-99.
Fee's answer is that historical precedent, if it is 'to have normative

value, must be related to intent'.1 That is to say, Pentecostals must
demonstrate that Luke intended the various oft-cited episodes in Acts to
establish a precedent for future Christians. Otherwise, Pentecostals may
not legitimately speak of a Spirit-baptism distinct from conversion that is
in any sense normative for the church. According to Fee, this is exactly
where the Pentecostal position fails.
Fee describes two kinds of arguments offered by Pentecostals: argu-
ments from biblical analogy; and arguments from biblical precedent.
Arguments from biblical analogy point to Jesus' experience at the
Jordan (subsequent to his miraculous birth by the Spirit) and the
disciples' experience at Pentecost (subsequent to Jn 20.22) as normative
models of Christian experience. Yet these arguments, as all arguments
from biblical analogy, are problematic because 'it can seldom be demon-
strated that our analogies are intentional in the biblical text itself.2 These
purported analogies are particularly problematic, for the experiences of
Jesus and the apostles—coming as they do prior to 'the great line of
demarcation', the day of Pentecost—'are of such a different kind from
succeeding Christian experience that they can scarcely have normative
value'.3
Arguments from biblical precedent seek to find a normative pattern of
Christian experience in the experience of the Samaritans, Paul and the
Ephesians. Fee asserts that these arguments also fail to convince because
it cannot be demonstrated that Luke intended to present in these narra-
tives a normative model. The problem here is twofold. First, the
evidence is not uniform: however we view the experience of the
Samaritans and the Ephesians, Cornelius and his household (Acts 10)
appear to receive the Spirit as they are converted. Secondly, even when
subsequence can be demonstrated, as with the Samaritans in Acts 8, it is
doubtful whether this can be linked to Luke's intent. Fee suggests that
Luke's primary intent was to validate the experience of the Christians as
the gospel spread beyond Jerusalem.4
This leads Fee to reject the traditional Pentecostal position. He
concludes, a baptism in the Spirit distinct from conversion and intended
for empowering is 'neither clearly taught in the New Testament nor
1. Fee, Gospel and Spirit, p. 92.

necessarily to be seen as a normative pattern (let alone the only pattern)

for Christian experience'.1 Yet this rejection of subsequence is, according
to Fee, really of little consequence, for the central truth which marks
Pentecostalism is its emphasis on the dynamic, powerful character of
experience of the Spirit. Whether the Spirit's powerful presence is
experienced at conversion or after is ultimately irrelevant, and to insist
that all must go 'one route* is to say more than the New Testament
allows.2 In short, Fee maintains that although Pentecostals need to
reformulate their theology, their experience is valid.
Before we move to an assessment of Fee's position, two points need
to be made. First, although Fee suggests that his critique of subsequence
does not impact the essentials of Pentecostalism, this claim is
questionable. It should be noted that Fee's position is theologically
indistinguishable from that of many other non-Pentecostal scholars,
James Dunn in particular. His essential message is that Pentecostals have,
in terms of theology, nothing new to offer the broader Christian world.
While Pentecostal fervor serves as a reminder that Christian experience
has a dynamic, powerful dimension, the theology which gives definition
and expectation to this dimension is rejected. Furthermore, Fee's
critique does not simply call into question the Pentecostal understanding
of the timing of Spirit-baptism (i.e. whether it is experienced simulta-
neously with or after conversion), but it challenges the Pentecostal
understanding of this experience at its deepest level.
The central issue is whether or not Spirit-baptism in the Pentecostal
sense (Acts 2) can be equated with conversion. Non-Pentecostals affirm
that the two are one, and Fee agrees, although he acknowledges that the
dynamic, charismatic character of the experience (for a variety of reasons)
in our modern context is often lacking. Fee's affirmation, qualified as it
is, still undercuts crucial aspects of Pentecostal theology. Pentecostals, as
I have noted, have generally affirmed that the purpose of Spirit-baptism
is to empower believers so that they might be effective witnesses. This
missiological understanding of Spirit-baptism, rooted in the Pentecost
account of Acts 1-2, gives important definition to the experience. In
contrast to Fee's vague descriptions of Spirit-baptism as 'dynamic',
'powerful' or even 'charismatic', Pentecostals have articulated a clear
purpose: power for mission. When the Pentecostal gift is confused with
conversion, this missiological (and I would add, Lukan) focus is lost.

Pentecostalism becomes Christianity with fervor (whatever that means?)

rather than Christianity empowered for mission. Furthermore, this
blurring of focus inevitably diminishes one's sense of expectation. For it
is always possible to argue, as most non-Pentecostals do, that while all
experience the soteriological dimension of the Pentecostal gift at
conversion, only a select few receive gifts of missiological power. Fee's
effort to retain a sense of expectation—though rejecting the distinction
between Spirit-baptism and conversion—fails at this point.
The bottom-line is this: if Fee is right, Pentecostals can no longer pro-
claim an enabling of the Spirit which is distinct from conversion and
available to every believer, at least not with the same sense of
expectation, nor can Pentecostals maintain that the principle purpose of
this gift is to grant power for the task of mission. To sum up, the
doctrine of subsequence articulates a conviction crucial for Pentecostal
theology and practice: Spirit-baptism, in the Pentecostal sense, is distinct
from (at least logically, if not chronologically) conversion. This
conviction, I would add, is integral to Pentecostalism's continued sense
of expectation and effectiveness in mission.
A second point is also imperative to note. Although Fee focuses our
attention on an important issue, the nature of Luke's theological intent,
his critique is based on a fundamental presupposition. Fee repeatedly
states that 'in the New Testament the presence of the Spirit was the
chief element of Christian conversion'.1 Indeed, Fee declares, 'what we
must understand is that the Spirit was the chief element, the primary
ingredient', of new covenant existence.2 This is Paul's perspective and
also Luke's as welll Fee confidently writes, 'on this analysis of things, it
seems to me, all New Testament scholars would be in general
agreement'. 3 Thus, in reality, Fee's article raises two important
questions: first, did Luke intend for us to understand Spirit-baptism to
be a gift distinct from conversion, granting power for effective witness,
and available to every believer? And secondly, is it true that the the New
Testament writers uniformly present the gift of the Spirit as the chief
element of conversion-initiation? The remaining portion of this essay will
seek to address these questions. I shall begin with the latter question,
since this touches upon a presupposition fundamental to Fee's argument.
1. Fee, Gospel and Spirit, p. 98. See also pp. 94,98, 109-17.
2. The New Context: Defining the Crucial Issue

As noted above, Fee's critique of the Pentecostal position centers on
hermeneutical flaws, particularly the use of historical precedent as a
basis for establishing normative theology. Fee skillfully demonstrates the
weaknesses inherent in traditional Pentecostal arguments based on facile
analogies or selected episodes from Acts. Here, we hear an echo of
James Dunn's timely critique of arguments for subsequence based on a
conflation of Jn 20.22 with Luke's narrative in Acts.1 When originally
published Fee's articles, painful though they might have been, served a
valuable purpose: they challenged Pentecostals to come to terms with
the new and pressing questions raised by their non-Pentecostal brothers.
These questions were all the more urgent in view of the rapid assimila-
tion of the Pentecostal movement in North America into mainstream
Evangelicalism, a process which by the mid-70s was largely complete.
Perhaps because of his position as an 'insider', Fee was thus able to give
voice to a much needed message: no longer could Pentecostals rely on
the interpretative methods of the nineteenth century holiness movement
and expect to speak to the contemporary church world—a world which,
with increasing vigor, was shaping the ethos of Pentecostalism.
Yet the theological landscape which Fee surveyed in the mid-70s and
80s has changed considerably. Simplistic arguments from historical
precedent, though once the bulwark of Pentecostal theology, have been
replaced with approaches that speak the language of modern
hermeneutics. Although perhaps this is not entirely true when it comes
to the question of tongues as initial evidence, it is certainly the case for
the doctrine of subsequence. Roger Stronstad's The Charismatic
Theology of St. Luke illustrates this fact. Published in 1984, it marks a
key shift in Pentecostal thinking. Stronstad's central thesis is that Luke is
a theologian in his own right and that his perspective on the Spirit is
different from—although complementary to—that of Paul. My own
study of Luke's pneumatology corroborates the findings of Stronstad.
In previous chapters I have argued that unlike Paul, who frequently
speaks of the soteriological dimension of the Spirit's work, Luke never
attributes soteriological functions to the Spirit. Furthermore, his narra-
tive presupposes a pneumatology which excludes this dimension (e.g.
Lk. 11.13; Acts 8.4-17; 19.1-7). To put it positively, Luke describes the

gift of the Spirit exclusively in charismatic (or, more specifically, in

prophetic terms) as the source of power for effective witness. Luke's
narrative, then, reflects more than simply a different agenda or
emphasis: Luke's pneumatology is different from—although comple-
mentary to—that of Paul.
I have already analyzed the evidence which I believe substantiates this
description of Luke's pneumatology, and I need not repeat the data
here. Nevertheless, I would like to show how this assessment of Luke's
pneumatology provides a biblical foundation for the doctrine of
subsequence.
From a biblical perspective, the key question is: What is the nature of
the Pentecostal gift (Acts 2)? As I have noted, it is abundantly clear that
Luke intended his readers to understand that this gift (whatever its
nature) was available to (and indeed, should be experienced by)
everyone. Fee and virtually all non-Pentecostals assert that this gift is the
chief element of conversion-initiation. Although most non-Pentecostals
acknowledge that divine enabling is prominent in the narrative, this
aspect of Luke's account is generally regarded as a reflection of his
special emphasis. It is assumed that Luke and Paul shared essentially the
same pneumatological perspective, and thus broader, soteriological
dimensions of the Spirit's work are also understood to be present. The
universal character of the Pentecostal gift is then easily explained: all
should experience the gift because it is the means by which the blessings
of the new covenant are mediated.
However, the description of Luke's pneumatology outlined above
challenges this non-Pentecostal assessment of the Pentecostal gift. For if
Luke views the gift of the Spirit exclusively in prophetic terms, then it is
not possible to associate the Pentecostal gift with conversion or
salvation. Indeed, by placing the Pentecost account within the frame-
work of Luke's distinctive theology of the Spirit, Pentecostals are able
to argue with considerable force that the Spirit came upon the disciples
at Pentecost, not as the source of new covenant existence, but rather as
the source of power for effective witness. And since the Pentecostal gift
is prophetic rather than soteriological in character, it must be distin-
guished from the gift of the Spirit which Paul associates with
conversion-initiation. Here, then, is a strong argument for a doctrine of
subsequence—that is, that Spirit-baptism (in the Pentecostal or Lukan
sense) is logically distinct from conversion. The logical distinction
between conversion and Spirit-baptism is a reflection of Luke's

distinctive theology of the Spirit.
Note that this argument is not based on biblical analogy or historical
precedent. It does not seek to demonstrate that the disciples had
received the Spirit, at least from Luke's perspective, prior to Pentecost.
Nor is it dependent on isolated passages from the book of Acts. Rather,
drawing from the full scope of Luke's two-volume work, it focuses on
the nature of Luke's pneumatology and, from this framework, seeks to
understand the character of the Pentecostal gift. The judgment that the
gift is distinct from conversion is rooted in the gift's function: it provides
power for witness, not justification or cleansing. The universal character
of the gift established in Luke's narrative rather than historical precedent
is the basis for its normative character.
All of this indicates that Fee's critique of Pentecostal hermeneutics,
focused as it is on naive appeals to historical precedent, fails to address
today's crucial question: Does Luke, in a manner similar to Paul, present
the Spirit as the source of new covenant existence? Fee, as I have noted,
assumes this to be the case, and confidently declares that on this point
'all New Testament scholars' would agree. Yet this confident statement,
quite apart from my own study, ignores a significant group of New
Testament scholars. Over a century ago Herman Gunkel reached very
different conclusions; and he has been followed in more recent years by
E. Schweizer, D. Hill, G. Haya-Prats and M. Turner, all of whom have
written works which highlight the distinctive character of Luke's
pneumatology.1 The real issue centers not on hermeneutics and historical
precedent, but rather on exegesis and the nature of Luke's pneumatology.
The question of Luke's intent, which looms so large in Fee's argu-
ment, is clearly subordinate to the more fundamental question outlined
above. For if my description of Luke's 'distinctive' pneumatology is
accurate, then Luke's intent to teach a Spirit-baptism distinct from con-
version for empowering is easily demonstrated. One need only establish
that Luke's narrative was designed to encourage every Christian to
receive the Pentecostal gift. And, since Luke highlights Pentecost as a
fulfillment of Joel's prophecy concerning an outpouring of the Spirit
upon 'all flesh' (Acts 2.17-21), this appears to be self-evident. According
to Luke the community of faith is, at least potentially, a community of
1. Gunkel, Die Wirkungen; Schweizer, 'nvevna'; Hill, Greek Words; Haya-

Prats, Force; and Turner, 'Luke and the Spirit*.
prophets; and it was his expectation that this potential would be realized
in the church of his day as it had been in the past (Lk. 3.16; 11.13;
2.38-39).
3. Luke's Distinctive Pneumatology:

A Response to Evangelical Objections
In his failure to address today's crucial issue, Fee does not stand alone.
Two commonly held presuppositions have inhibited many Evangelical
non-Pentecostals from considering the distinctive character of Luke's
pneumatology. The first presupposition is associated with the inspiration
of Scripture, the second stems from the conviction held by most
Evangelicals that Luke traveled with Paul. I shall address the theological
objection first, and then move to the historical one.
It is often assumed that since the Holy Spirit inspired each of the
various New Testament authors, they must all speak with one voice.
That is to say, each biblical author must share the same theological
perspective. Thus to speak of Luke's distinctive pneumatology is to
question the divine and authoritative character of Scripture.
Yet does an Evangelical or conservative view of Scripture demand
such a view? In his helpful article, 'An Evangelical approach to
"Theological Criticism"', I. Howard Marshall points out that a conserv-
ative doctrine of Scripture assumes that 'Scripture as a whole is
harmonious'.1 However, he notes that this assumption does not rule out
theological differences between various biblical authors. Rather, it
suggests that the differences which do exist are 'differences in
harmonious development rather than irreconcilable contradictions'.21
would suggest therefore that a high view of Scripture demands, not that
Luke and Paul have the same pneumatologicai perspective, but rather
that Luke's distinctive pneumatology is ultimately reconcilable with that
of Paul, and that both perspectives can be seen as contributing to a
process of harmonious development.
It is imperative to note that when I speak of Luke's distinctive
pneumatology I am not asserting that Luke's perspective is irrecon-
cilable with that of Paul. On the contrary, I would suggest that the
pneumatologies of Luke and Paul are different but compatible; and the
1. I.H. Marshall, 'An Evangelical Approach to "Theological Criticism"',

Themelios 13 (1988), p. 81.
2. Marshall, 'Theological Criticism', p. 83.
differences should not be blurred, for both perspectives offer valuable

insight into the dynamic work of the Holy Spirit. Clearly Paul has the
more developed view for he sees the full richness of the Spirit's work.
He helps us understand that the Spirit is the source of the Christian's
cleansing (1 Cor. 6.11; Rom. 15.16), righteousness (Gal. 5.5, 16-26;
Rom. 2.29, 8.1-17, 14.17) and intimate fellowship with God (Gal. 4.6;
Rom. 8.14-17), as well as the source of power for mission (Rom. 15.18-
19; Phil. 1.18-19). Paul attests to both the soteriological and the
prophetic (as well as charismatic) dimensions of the Spirit's work.
Luke's perspective is less developed and more limited. He bears witness
solely to the prophetic dimension of the Spirit's work, and thus he gives
us a glimpse of only a part of Paul's fuller view. Nevertheless, Luke, like
Paul, has an important contribution to make. He calls us to recognize
that the church, by virtue of its reception of the Pentecostal gift, is a
prophetic community empowered for a missionary task. In short, not
only are the pneumatological perspectives of Luke and Paul compatible,
they are complementary: both represent important contributions to a
holistic and harmonious biblical theology of the Spirit.
This leads us to another important point: if the differences between the
perspectives of Luke and Paul are not recognized, the full richness of the
biblical testimony cannot be grasped. This is why it is tragic when, in the
name of biblical inspiration, legitimate theological diversity within the
canon is repudiated. We must examine the biblical texts and be sensitive
to the theological diversity which exists, for harmonization, when foisted
upon the text, exacts a heavy price. In the case of Luke and Paul, that
price is biblical support for a Pentecostal position on Spirit-baptism.
Evangelicals usually identify Luke as one who traveled with Paul. This
being the case, it is understandable that some might be inclined to
question whether Luke's pneumatology really could be different from
Paul's. Would it have been possible for Luke to remain uninfluenced by
the Apostle's soteriological perspective on the Spirit?
I would suggest that a thorough examination of Luke-Acts reveals
this is precisely what happened. Several factors indicate that this conclu-
sion should not surprise us even though Luke, as the traveling
companion of Paul, probably spent a considerable amount of time with
the apostle. First, it is generally recognized that Luke was not acquainted
with any of Paul's epistles.1 Thus Luke's contact with Paul's theology
1. M. Hengel, Acts, pp. 66-67; J.C. O'Neill, The Theology of Acts in its
Historical Setting (1970), p. 135; C.K. Barrett, 'Acts and the Pauline Corpus',
was probably limited to personal conversation or secondary (oral or

written) sources. It is also quite probable that Luke did not know Paul's
epistles because they were not yet widely accessible or recognized in
non-Pauline sectors of the church. This suggests that Paul's perspective
had not yet significantly influenced these broader, non-Pauline elements
of the early church.
Secondly, since other aspects of Paul's theology have not significantly
influenced Luke, my suggestion is all the more credible. One example of
Luke's theological independence from Paul (that is, that he does not
slavishly imitate Paul) may be found in his rationale for salvation. While
Luke emphasizes that salvation is found in Jesus because he is Lord and
Messiah, he does not develop in a manner like Paul the full implications
of the cross as the means of salvation.1 Again we see that the
perspectives of Luke and Paul complement one another: together they
lead us into a deeper and fuller understanding of truth.
Thirdly, Luke's summaries of Paul's preaching—generally viewed as
accurate representations of Paul's gospel by those who affirm that Luke
traveled with Paul—do not contain any traces of Paul's soteriological
pneumatology. This indicates that if, as is most probably the case, Luke
heard Paul preach or entered into discussions with the apostle and
thereby came to an accurate understanding of his gospel, it is entirely
possible, indeed probable, that he did so without coming to terms with
Paul's fuller pneumatological perspective.
These points are offered as a challenge to let the text of Luke-Acts
speak for itself. Whatever we think of these specific points, one fact is
undeniable: assumptions concerning the extent to which Luke was
influenced by Paul must be judged in light of the evidence we have
available to us, not on speculation of what might have been.
ExpTim 88 (1976), pp. 2-5; and R. Maddox, The Purpose of Luke-Acts (1982), p. 68.
Of course Paul mentions Luke in three of his epistles (Col. 4.14; Phlm 24; 2 Tim.
4.11), all of which were probably written from Rome. While this suggests that Luke
knew that Paul wrote these epistles, it does not indicate that Luke saw or read them.
And since Luke-Acts does not reveal any contact with the epistles (quotations or
allusions), it is unlikely that Luke had read them.
1. Marshall, Luke: Historian and Theologian, p. 175.
4. Conclusion
Pentecostals are seeking to come to terms with the broader, more
recent, and largely Evangelical dimensions of their heritage. Gordon
Fee's recent book, Gospel and Spirit, represents the quest of one
respected scholar. When the essays contained in this book were origi-
nally written, they provided a valuable service. They helped Pentecostals
recognize their need to address the new and pressing questions raised by
their non-Pentecostal brothers. Fee's quest encouraged others to make
the journey. Yet the theological landscape has changed considerably
since the initial publication of Fee's articles. And, although these articles
have been updated, they do not show an awareness of the new terrain.
Thus they address concerns that have little relevance. Today, the crucial
issue centers not on hermeneutics and historical precedent, but rather
on exegesis and the nature of Luke's pneumatology. If Fee and
non-Pentecostal scholars wish to engage in meaningful dialogue with
contemporary Pentecostal scholarship, they will need to address this issue.
Chapter 13
EVIDENTIAL TONGUES
1. A Tale of Two Questions

In the previous chapter, I suggested that Pentecostals have shed fresh
light on an extremely important question: What is the nature of the
Pentecostal gift? We now focus our attention on a second, separate
question: What is the nature of the relationship between tongues
(glossolalia) and the Pentecostal gift? It is imperative to recognize that
these are two, distinct questions. Indeed, much of the confusion
surrounding these questions stems from the failure to distinguish
between them. On the one hand, this failure has led many Pentecostals
erroneously to equate the Pentecostal gift with tongues. On the other
hand, it is the reason why many non-Pentecostals, with tunnel vision,
have focused on the hermeneutics of historical precedent and missed the
fundamental question concerning the nature of Luke's pneumatology.
It is imperative to distinguish between these questions because they
must be approached and ultimately answered in different ways. The
question concerning the nature of the Pentecostal gift is a question of
biblical theology. It is a question which Luke himself clearly addresses.
Indeed, in previous chapters I examined evidence from Luke-Acts
which supports my contention that Luke consistently presents the
Pentecostal gift in prophetic terms as the source of power for effective
witness; and furthermore, that he consciously encourages his readers to
experience this gift. Here Luke's intent is clear. However, the question
of tongues as initial evidence ushers us into the realm of systematic
theology. In biblical theology, we focus on the agenda of the biblical
authors. We seek to hear the questions they raise and the answers they
offer. G.B. Caird has aptly described the task of biblical theology as one
of listening to the dialogue of the biblical authors seated at a round
table.1 In biblical theology, we listen to their discussion. By way of
1. Caird's approach is summarized by L.D. Hurst ('New Testament Theological

13. Evidential Tongues 245
contrast, in systematic theology we frequently begin with the agenda

and questions of our contemporary setting. We bring the pressing ques-
tions of our day to the biblical text and, as we wrestle with the implica-
tions that emerge from the text for our questions, we seek to answer
them in a manner consistent with the biblical witness. In systematic
theology, we do not simply sit passively, listening to the discussion at the
round table. Rather, we bring our questions to the dialogue and listen for
the various responses uttered. Ultimately, we seek to integrate these
responses into a coherent answer.
The question concerning the relationship between tongues and Spirit-
baptism is a question of systematic theology. Larry Hurtado correctly
notes that 'the question of what constitutes "the initial evidence" of a
person having received the "baptism in the Spirit" simply is not raised
in the New Testament'.1 Luke, as I shall emphasize, is no exception at
this point. That is to say, neither Luke nor any other biblical author
deliberately sets out to demonstrate that glossolalia is the initial physical
evidence of that empowering experience (and dimension of the Spirit's
activity) Pentecostals appropriately call, 'baptism in the Holy Spirit'.
However, as Hurtado notes, this does not necessarily 'render the
doctrine invalid* nor indicate that the questions associated with the
doctrine are inappropriate.2 Nevertheless, Hurtado goes on to suggest
that in this instance the doctrine is invalid, but I shall treat his objections
later. For the moment, it is important to note that it is not only
legitimate, but often necessary, to bring our questions to the text or (as
Caird might put it) to the dialogue at the round table. Here we must also
carefully listen to the voice of Scripture. Although the biblical authors
may not directly address our questions, our goal is to identify the impli-
cations for our questions which emerge from the various theological
perspectives they represent.
2. The Limitations of Biblical Theology

The doctrine of evidential tongues is often treated purely in terms of the
categories of biblical theology. This is true of Pentecostal presentations
and non-Pentecostal evaluations. Pentecostals have generally supported
Analysis', in Introducing New Testament Interpretation [1989], p. 145).

1. L.W. Hurtado, 'Normal, but not a Norm: Initial Evidence and the New Test-
ament', in Initial Evidence (1991), p. 191.
2. Hurtado, 'Normal', p 191.
246 Empowered for Witnesses
the doctrine by arguing that the various accounts in Acts present a

normative pattern for Christian experience. Although it is not always
clearly articulated, implicit in this approach is the notion that Luke
consciously crafted his narrative in order to highlight the normative
character of evidential tongues. Yet, as Gordon Fee has pointed out, this
sort of argument has not been persuasive.1 In the previous chapter I
noted that Fee's critique of arguments based on historical precedent was
significant because it challenged Pentecostals to deal with this fact.
The inability of Pentecostals to offer clear theological support for the
doctrine of evidential tongues is nowhere more clearly demonstrated
than in the recent publication of Initial Evidence.2 The articles by
Hurtado and J. Ramsey Michaels represent further elaborations of the
basic message voiced by Fee over a decade ago.3 Pentecostals have
failed to convince because they have not been able to demonstrate that
Luke intended to present in the key narratives of Acts a normative
model of Christian experience. The problem again is twofold. First, the
evidence is not uniform: if Luke intended to teach evidential tongues as
normative, why does he not consistently present tongues as the immedi-
ate result of Spirit-baptism (e.g. Acts 8.17; 9.17-18)? Secondly, even
when glossolalia is connected to Spirit-baptism, it is doubtful whether
this connection is made in order to present evidential tongues as a
normative doctrine. In other words, it is difficult to argue that Luke,
through his narrative, intended to teach this doctrine as articulated by
modern Pentecostals. This does not appear to be his concern.
As noted above, we should be careful not to jump to the unwarranted
conclusion that this judgment necessarily invalidates the doctrine of
evidential tongues. Nevertheless, this is precisely the conclusion that is
usually drawn. The reason is clearly articulated by Fee, who suggests
that normative theology at this point must be grounded in Luke's
'primary intent' or 'intention to teach'.4 But surely this is overly
1. Fee, 'Hermeneutics and Historical Precedent', pp. 118-32; see also The
Issue of Separability and Subsequence', pp. 87-99.
2. This is the case in spite of D.A. John's excellent article, 'Some New
Directions in the Hermeneutics of Classical Pentecostalism's Doctrine of Initial
Evidence', in Initial Evidence (1991), pp. 145-67. John's article focuses on
methodology and thus, by design, represents a provisional statement.
3. Hurtado, 'Normal', pp. 189-201, and J.R. Michaels, 'Evidences of the Spirit,
or the Spirit as Evidence? Some Non-Pentecostal Reflections', in Initial Evidence,
pp. 202-18.
4. Fee, 'Hermeneutics and Historical Precedent', pp. 83-99.
restrictive. Not all questions of normative teaching are rooted directly in

the intendon of the author. Hurtado notes the oft-cited illustration of the
doctrine of the Trinity, which is not taught explicitly in the New
Testament but developed on the basis of inferences from biblical
teaching. Is it not valid to inquire about the character of Luke's pneuma-
tology, and then to wrestle with the implications which emerge from his
pneumatology for our contemporary questions? Only 'the most severe
form of biblicism' would deny the validity of this sort of exercise.1
An exclusive focus on an author's 'primary intent' or 'intention to
teach' too often leads to a form of tunnel vision which ignores the impli-
cations of an individual text for the theological perspective of the author.
This myopia is illustrated in Fee's treatment of the Samaritan episode in
Acts 8.4-17.2 He argues that this passage is ultimately irrelevant to
discussions concerning the doctrine of subsequence for Luke's 'primary
intent' lies elsewhere. Now, the primary intent of the narrative, as Fee
suggests, may be to stress that the expansion of the gospel beyond the
bounds of Judaism had 'divine and apostolic approval'. And, I would
agree, it is unlikely that Luke consciously sought to teach here that the
gift of the Spirit is normally separate from saving faith. Yet this does not
allow us to ignore the clear implications of the narrative for Luke's
pneumatology. Indeed, the fact that Luke does separate the gift of the
Spirit from saving faith clearly reveals his distinctive pneumatological
perspective. Paul would not—indeed, could not—have interpreted and
narrated the event in this way. Furthermore, this separation refutes the
commonly accepted interpretation of the Lukan gift as 'the climax of
conversion-initiation'. In other words, the value of a passage for
assessing the theological perspective of a given author cannot be
reduced to its 'primary intent'. A passage must be understood in terms
of its original setting and intention, but the theological freight it carries
may transcend its 'primary intent'. Each piece of evidence must be
taken seriously as we seek to reconstruct the theological perspective of
the biblical author.
This leads to an important conclusion regarding theological method.
The quest for normative theology is often a twofold task, embracing
both the disciplines of biblical and systematic theology. First, we must
reconstruct the theological perspective of the biblical authors, thereby
1. Hurtado, 'Normal*, p. 191.

2. G.D. Fee, How to Read the Bible for All its Worth (1982), pp. 94-96; see also
Fee, Gospel and Spirit, p. 97.
enabling them to take their rightful places at the round table. This task of
reconstruction cannot be limited to a survey of the 'primary intent' of
isolated passages; rather, it calls for a careful analysis of the theological
significance of the author's entire work. Secondly, after the task of
theological reconstruction is finished, we must bring our questions to the
round table and listen attentively to the ensuing dialogue. Here we seek
to hear the answers (by inference) to our questions which emerge from
the various theological perspectives of the biblical authors. In the
following sections I shall seek to employ this twofold method in an
attempt to evaluate the Pentecostal doctrine of evidential tongues.
3. The Contributions of Biblical Theology

Let us then gather the biblical authors together at the round table. For
my purposes Luke and Paul will be sufficient. However, before we raise
our question, it would be well for us simply to listen. We must listen to
their discussion of significant matters related to the manifestation of
tongues and prophetic speech. Paul is the first to respond. And, although
his statement is not definitive for our question, it is significant none-
theless. Paul affirms that every Christian may—and indeed should—be
edified through the private manifestation of tongues.
This statement is significant, for some have suggested that Paul limits
tongues-speech to a few in the community who have been so gifted.
Don Carson's comments in Showing the Spirit are representative of this
position.1 On the basis of the rhetorical question in 1 Cor. 12.30 ('Do all
speak in tongues?'), Carson argues that it is inappropriate to insist that
all may speak in tongues: not all have the same gift. This principle is
central to Carson's dismissal of tongues as evidence of a distinctive post-
conversion experience. Yet Carson fails to acknowledge the complexity
of the issue: 12.30 must be reconciled with 14.5 ('I would like everyone
of you to speak in tongues'). Furthermore, he does not consider
whether the reference in 12.30 is limited to the public manifestation of
tongues. If, as the context suggests, this is the case, then the way is open
for every believer to be edified personally through the private
manifestation of tongues. It is striking that Carson fails to discuss this
exegetical option when he acknowledges that, although all are not
prophets (12.29), all may prophesy (14.31).2 Paul's comment in 14.18
1. Carson, Showing the Spirit, pp. 49-50.

2. Carson, Showing the Spirit, pp. 117-18.
('I thank God that I speak in tongues more than all of you'), coupled
with the reference in 14.5 noted above, indicates that Paul considered
the private manifestation of tongues to be edifying, desirable and avail-
able to every Christian.1 It would appear that Carson has misread Paul
and inappropriately restricted tongues-speech to a select group within
the Christian community.
We now turn our attention to Luke. His contribution is multi-faceted.
First, Luke reminds us of the prophetic character of the Pentecostal
gift. I have noted that Luke describes the gift of the Spirit exclusively in
prophetic terms as the source of power for effective witness. That is to
say, Luke does not, in a manner analogous to Paul, present the Spirit as
a soteriological agent (the source of cleansing, justification or
sanctification). If we ask more specifically concerning the impact of the
Spirit in Luke-Acts, we see that Luke's perspective is quite similar to
that of the Judaism of his day. First-century Judaism, as I have noted,
identified the gift of the Spirit as the source of prophetic inspiration. This
view was dominant for the Judaism which gave birth to the early
church, with Wisdom and the hymns of Qumran providing the only
exceptions. Thus, for example, Isa. 44.3 ('I will pour out my Spirit on
your offspring') was interpreted by the rabbis as a reference to the out-
pouring of the Spirit of prophecy upon Israel; and the transformation of
the heart referred to in Ezek. 36.26-27 was viewed as a prerequisite for
the eschatological bestowal of the Spirit, generally interpreted in light of
Joel 2.28-29 as the restoration of the Spirit of prophecy.
As the source of prophetic inspiration, the Spirit grants special revela-
tion and inspired speech. These twin functions are exemplified by the
many instances where the rabbis speak of 'seeing' or 'speaking in the
Spirit'. One early citation I noted, ARN A.34, is also illustrative: 'By ten
names was the Holy Spirit called, to wit: parable, metaphor, riddle,
speech, saying, glory, command, burden, prophecy, vision'.2 Notice here
how the various 'names' identified with the Holy Spirit feature charis-
matic revelation (e.g. 'prophecy', 'vision') and speech (e.g. 'speech',
'saying', 'command').
I have argued above that Luke also presents the Spirit as the source
of prophetic inspiration. This is apparent from the outset of his Gospel,
which features outbursts of prophetic speech by Elizabeth (Lk. 1.41-42),
Zechariah (Lk. 1.67), and Simeon (Lk. 2.25-28). It is highlighted in the
1. Note also 1 Cor. 14.4: 'He who speaks in a tongue edifies himself...'
2. ET from J. Goldin, The Fathers.
programmatic accounts of Jesus' sermon at Nazareth (Lk. 4.18-19) and

Peter's sermon on the day of Pentecost (Acts 2.17-18). Both accounts
indicate that the Lukan gift of the Spirit is intimately connected to
inspired speech. Furthermore, references to Spirit-inspired speech punc-
tuate Luke's two-volume work (e.g. Lk. 10.21; 12.10-12; Acts 4.31;
6.10). Thus, when Luke reminds us of the prophetic character of the gift
of the Spirit, he is in fact affirming that the Pentecostal gift is intimately
linked to inspired speech.
4. The Contributions of Systematic Theology

We are now in a position to press beyond the initial and foundational
contributions of biblical theology, and particularly Paul and Luke. We
must now put our questions before them: What is the nature of the
relationship between tongues (glossolalia) and the Pentecostal gift? More
specifically, is tongues the 'initial physical evidence' of the baptism in
the Holy Spirit (Acts 1.5; 2.4)?
Paul must remain silent at this point. I have already noted that Paul's
theology does not stand in contradiction to evidential tongues.
Nevertheless, since Paul does not speak specifically of the Pentecostal
gift we are unable to reconstruct his contribution to the discussion at this
point.
Luke, however, has much to say. Concerning the question of 'initial
physical evidence', one might be inclined to hear in his answer an allu-
sion to charismatic revelation and inspired speech, including both intelli-
gible and unintelligible (glossolalia) utterances. Certainly Luke presents
the Pentecostal gift as the source of prophetic inspiration, and this
inspiration includes all three of these activities (charismatic revelation,
intelligible speech and glossolalia). Yet as we reflect on the question and
listen attentively, we can hear that Luke's answer is more precise. After
all, 'physical evidence* suggests visible or audible signs which verify
reception of the Pentecostal gift. Thus, we can, without further ado,
eliminate charismatic revelation from Luke's response. Charismatic
revelation, unless uttered in some way, cannot serve as 'physical
evidence', for it lacks a visible or audible dimension. Furthermore, how
is one to distinguish inspired intelligible speech from that which is
uninspired? Although we may all be able to think of instances when
intelligible speech was uttered in a manner which indicated the inspira-
tion of the Spirit (spontaneous, edifying, appropriate), the point is that
judgments of this kind are rather tenuous or approximate. Tongues-

speech, however, because of its unusual and demonstrative character
(the very reason it is both often maligned or over-esteemed), is particu-
larly well suited to serve as 'evidence'. In short, if we ask the question
concerning 'initial physical evidence* of Luke, tongues-speech uniquely
'fits the bill' because of its intrinsically demonstrative character.
There is evidence, apart from Luke's larger pneumatology, that
suggests that this conclusion is harmonious with Luke's perspective. The
decisive sign of God's favor on the Gentiles is their reception of the gift
of the Spirit, manifested in tongues-speech (Acts 10.46). It is this sign
which astonishes Peter's circumcised companions and results in his
command to baptize the Gentile converts (Acts 10.45-48). This emphasis
on the sign value of tongues-speech is rooted in Luke's prophetic
pneumatology. Since according to Luke reception of the Spirit is the
exclusive privilege of 'the servants' of God and produces miraculous
and audible speech, by its very nature tongues-speech provides demon-
strative proof that the uncircumcised members of Cornelius's household
have been incorporated into the community of salvation. The sign-value
of tongues-speech is also emphasized in the Pentecost account (2.4-5,
17-20). Whether from the lips of a Jew in Jerusalem or a Gentile in
Caesarea, the manifestation of tongues-speech marks the speaker as a
member of the end-time prophetic community.
I am now in a position to summarize my findings. I have argued that
the doctrine of 'tongues as initial evidence', although not explicitly
found in the New Testament, is an appropriate inference drawn from the
prophetic character of the Pentecostal gift and the evidential character of
tongues-speech. Although tongues-speech, as a form of inspired or
prophetic speech, is integral to the Pentecostal gift, Paul makes a
significant contribution to the discussion by highlighting the potentially
universal character of tongues-speech. I will now make an evaluation of
my approach and findings.
5. The Limitations of Systematic Theology

My approach to the 'tongues' question is not based on arguments from
historical precedent. I have not, on the basis of an analysis of isolated
passages from the book of Acts, sought to demonstrate that Luke
intended to teach evidential tongues. Rather, drawing from the full scope
of Luke's two-volume work, I have focused on the nature of Luke's
pneumatology and, from this theological framework, sought to answer

our contemporary question concerning 'initial evidence'. Significant
evidence from Paul has also been considered. The normative character
of evidential tongues thus emerges, not from Luke's primary intent, but
rather as an implication from Luke's prophetic pneumatology and
Paul's complementary perspective.
Larry Hurtado, as I have noted, acknowledges that doctrines cannot
be judged invalid simply because they are not explicitly taught in
Scripture. In principle, it is valid to base doctrine on inferences drawn
from the text. And in practice, although I acknowledge that the doctrine
of the Trinity is not explicitly taught in Scripture, I affirm its validity.
However, Hurtado suggests that the doctrine of evidential tongues
cannot be compared to that of the Trinity, and that while the latter is
valid, the former is not. The Christian movement, from its earliest stages,
'was engaged in attempting to understand God in the light of Christ'.1
Thus later Trinitarian statements represent the culmination of a process
which can traced back to the apostolic age. Hurtado contrasts the
apostolic origins of Trinitarian thought with the relatively modern origin
of evidential tongues: 'the question of whether there is a separate level
of Spirit empowerment subsequent to regeneration, with a required
"evidence" of it, seems not to be reflected at all in the New
Testament'.2
Yet Hurtado's judgment needs to be re-examined. As I have noted, a
careful analysis of Luke-Acts indicates that from its earliest days the
early church was cognizant of 'a separate level of Spirit empowerment
subsequent to regeneration'. This level of empowerment was described
by Luke in terms of the Pentecostal gift and promise. Furthermore, a
process of development in the early church's understanding of the work
of the Spirit is clearly reflected in the writings of Mark, Matthew, Luke,
Paul and John. The evidence suggests that Paul was the first Christian to
attribute soteriological significance to the gift of the Spirit and that his
insight did not impact non-Pauline sectors of the early church until after
the writing of Luke-Acts (probably around AD 70). This means that
from its earliest days the church knew only of 'a level of Spirit
empowerment subsequent to [or at least logically distinct from]
regeneration'. Paul's fuller understanding had to be integrated with
this more primitive perspective. This indicates that the Pentecostal
1. Hurtado, 'Normal', p. 192.

2. Hurtado, 'Normal', p. 192.
doctrine of Spirit-baptism also has apostolic roots.

I would acknowledge that 'initial physical evidence1 is a relatively
recent theological formulation. Indeed, even the wording of the phrase is
conditioned by historical circumstances. The focus on 'evidence'
reminds us of a day in which the scientific method had seized the imagi-
nation of the American people. Nevertheless, this modern formulation is
related to a process of doctrinal development which is reflected in the
New Testament and which has been largely ignored by modern
exegetes. What is the nature of the Pentecostal gift? This question has
been with the church since that first Pentecost day. The question with
which I have been wrestling in this chapter, 'What is the nature of the
relationship between tongues (glossolalia) and the Pentecostal gift?',
undoubtedly generated considerable discussion among Peter's colleagues.
Thus it is virtually certain that it accompanied the expansion of the
church among the Gentiles.1 And it appears to be an inevitable question
for those who would try to reconcile Paul's gift language with Luke's
Pentecostal gift. It appears that the pedigree of Pentecostal doctrine is
not as shabby as Hurtado would suggest.
This is not to suggest that modern Pentecostal formulations are
inspired. All theological formulations are the product of human beings
and thus, for better or for worse, are human attempts to come to terms
with the significance of the Word of God. All such formulations stand
under the judgment of the Word of God. The phrase 'initial physical
evidence', as all theological formulations, has its limitations. The focus on
'evidence' can easily lead to a confusion of the gift with the sign. The
Pentecostal gift is not tongues. It is rather an empowering which enables
its recipient to participate effectively in the mission of God. The manifes-
tation of tongues is an evidence of the Pentecostal dimension of the
Spirit's work, but not the gift itself. An inordinate focus on 'evidence'
may result in Christians who, looking back into the distant past, can
remember the moment they 'got it', but for whom the Pentecostal
dimension of power for witness is presently unknown.2
Yet this human formulation also captures well the sense of expectation
called for by Luke and Paul: tongues-speech is an integral part of the
Pentecostal gift, edifying and universally available; therefore, when one
receives the gift, one would expect to manifest tongues. Furthermore,
1. P.P. Esler, 'Glossolalia and the Admission of Gentiles into the Early
Christian Community', BTB 22 (1992), pp. 136-42.
2. The phrase 'accompanying sign' is a possible useful alternative.
the manifestation of tongues is a powerful reminder that the Church is,

by virtue of the Pentecostal gift, a prophetic community empowered for
a missionary task.
This, of course, does not exhaust the theological significance of
glossolalia. Frank Macchia, in a stimulating article, appropriately calls for
further reflection on the theological significance of tongues-speech.1 In
my judgment, Macchia highlights three areas of special significance.
Missiology: Is it not significant that tongues-speech accompanies (and is
a decisive 'sign' of) God's initiative in breaking through racial and
economic barriers?2 Eschatology: The manifestation of tongues reminds
us that we, like those on that first Pentecost, live in the 'last days'—that
period of God's gracious deliverance which immediately precedes the
Day of the Lord (Acts 2.17)—and that God has called us to be a part of
his glorious plan of salvation. Ecdesiology: Tongues has been described
as a Pentecostal 'sacrament' (a visible sign of a spiritual reality), but one
that is not bound to clergy or institution, and therefore one which has a
powerful democratizing effect on the life of the church. Is it purely
coincidental that tongues-speech has frequently accompanied renewed
vision for ministry among the laity?
6. Conclusion
I have argued that the Pentecostal doctrine of evidential tongues is an
appropriate inference drawn from the prophetic character of Luke's
pneumatology (and more specifically, the Pentecostal gift) and Paul's
affirmation of the edifying and potentially universal character of the
private manifestation of tongues. My argument may be summarized as
follows:
1. Paul affirms that the private manifestation of tongues is
edifying, desirable and universally available. In short, all should
speak in tongues.
2. Luke affirms that the Pentecostal gift is intimately connected to
inspired speech, of which tongues-speech is a prominent form,
possessing a unique evidential character.
1. F.D. Macchia, 'The Question of Tongues as Initial Evidence: A Review of

Initial Evidence, edited by Gary B. McGee', JPT2 (1993), pp. 117-27.
2. See M. Dempster, The Church's Moral Witness: A Study of Glossolalia in
Luke's Theology of Acts', Paraclete 23 (1989), pp. 1-7.
3. Therefore, when one receives the Pentecostal gift, one should

expect to manifest tongues, and this manifestation of tongues is
a uniquely demonstrative sign (evidence) that one has received
the gift.
Although the doctrine of evidential tongues is formulated in modern
language and addresses contemporary concerns, it is linked to a process
of doctrinal development which extends back into the apostolic age.
Indeed, the question it addresses undoubtedly accompanied the expan-
sion of the church among the Gentiles and it appears to be unavoidable
for those who would try to reconcile Paul's gift language with Luke's
Pentecostal gift. The doctrine calls us to retain a biblical sense of
expectancy, for it reminds us that the manifestation of tongues is an
integral part of the Pentecostal gift, edifying and universally available.
Above all, the manifestation of tongues is a powerful reminder that the
Church is, by virtue of the Pentecostal gift, a prophetic community
called and empowered to bear witness to the world.
Chapter 14
CONCLUSION
No-one would deny that Paul attributes soteriological significance to the

gift of the Spirit. According to Paul, reception of the Spirit enables one to
enter into and remain within the community of salvation. For, in Paul's
perspective, the Spirit reveals to each Christian the true meaning of the
death and resurrection of Jesus Christ, and progressively transforms him
or her into the image of Christ. Thus Paul declares that the Spirit is the
source of the Christian's cleansing, righteousness, intimate fellowship
with God, and ultimate transformation through the resurrection.
Yet I have noted that the soteriological dimension of the Spirit's
activity which forms such a prominent part of Paul's pneumatology
appears infrequently in the literature of intertestamental Judaism. The
literature is united in its description of the Spirit as a prophetic endow-
ment. As the source of special insight and inspired speech, the Spirit
enables the prophet, sage or Messiah, to fulfill special tasks. Thus the gift
of the Spirit is presented as a donum superadditum rather than a soterio-
logical necessity. The only significant exceptions to this perspective are
found in later sapiential writings: Wisdom and the hymns of Qumran.
The soteriological dimension is entirely absent from the pneumatology
of Luke. In accordance with the Jewish perspective outlined above,
Luke consistently portrays the gift of the Spirit as a prophetic endow-
ment which enables its recipient to fulfill a particular task. The Spirit
equips John for his role as the prophetic precursor, Jesus for his task as
messianic herald, and the disciples for their vocation as witnesses. Fur-
thermore, we have seen that Luke not only fails to refer to soteriological
aspects of the Spirit's work, but his narrative presupposes a pneuma-
tology which excludes this dimension. Therefore, it cannot be maintained
that Luke recognized the soteriological significance of the pneumatic
gift, but simply chose to emphasize the prophetic and missiological
implications of the gift. Luke's 'prophetic' pneumatology must be
14. Conclusion 257
distinguished from the 'soteriologicaT pneumatology of Paul.

We have observed that the traditions of the primitive church utilized
by Luke also fail to attribute sotenological functions to the Spirit.
Although the primitive church, following the lead of Jesus, broadens the
functions traditionally ascribed to the Spirit in first-century Judaism and
thus presents the Spirit as the source of miracle-working power (as well
as prophetic inspiration), the 'charismatic' pneumatology of the primi-
tive church is otherwise essentially the same as the 'prophetic' pneuma-
tology of Luke. The gift of the Spirit is viewed as an endowment for
special tasks granted to those already within the community of salvation.
These observations suggest that Paul was the first Christian to
attribute soteriological functions to the Spirit; and furthermore, that this
soteriological element of Paul's pneumatology did not influence wider
(non-Pauline) sectors of the early church until after the writing of Luke-
Acts (AD 70-80). This should not surprise us given the striking fact that
Luke apparently was not acquainted with Paul's epistles. And, since
other distinctive aspects of Paul's theology have not significantly
influenced Luke or the other synoptic evangelists, this suggestion is all
the more credible.
One must therefore affirm that the pneumatology of the early church
was not as homogeneous as most of the major post-Gunkel studies have
maintained. On the contrary, the evidence indicates that three distinct
pneumatological perspectives co-existed: the 'charismatic' pneumatology
of the primitive church, the 'prophetic' pneumatology of Luke, and the
'soteriological' pneumatology of Paul. The differences between the
pneumatologies of the primitive church and Luke on the one hand, and
the perspective of Paul on the other, are particularly acute.
This conclusion has important implications for the theological reflection
of the contemporary church. It indicates that the task of articulating a
holistic biblical theology of the Spirit is more complex than is often
assumed. More specifically, it calls into question attempts at theological
synthesis which do not adequately account for the distinctive pneumato-
logical perspectives of the primitive church (Mark, Matthew), and
particularly Luke-Acts. Indeed, as we re-examine the foundations upon
which our theologizing is built, we are reminded that the church, by
virtue of its reception of the Pentecostal gift, is a prophetic community
empowered for a missionary task.
Appendix
THE SPIRIT OF GOD IN ACTS
Of the 59 references to the Spirit of God in Acts, 36 are unequivocally linked to

prophetic activity. Although the distinction between the two activities listed below is at
times arbitrary since they often overlap, Luke's usage in Acts may be conveniently
summarized as follows: the Spirit is the agent of inspired speech (1.8,16; 2.4,14,17,
18, 33; 4.8, 25, 31; 5.32; 6.10; 7.51; 9.31; 10.44, 45; 13.9; 18.25; 19.6; 28.5) and
special revelation through which it directs the mission of the church (1.2; 7.55; 8.29;
10.19; 11.12,28; 13.2,4; 15.28; 16.6,7; 19.21; 20.22,23; 21.4,11). On the basis of
my analysis in the previous chapters, one may affirm that the connection between the
Spirit and prophetic activity is implicit in the remaining 23 references (1.5; 2.38; 5.3,
9; 6.3,5, 10; 8.15, 17, 18, 19, [39]; 9.17; 10.38,47; 11.15,16,24; 13.52; 15.8; 19.2,
12; 20.28). Four groups of texts are often cited as proof that Luke viewed the Spirit
as the source of the religious and ethical life of the Christian;1 however, these texts are
consistent with the affirmation made above.
Acts 2.42-47. As Haya-Prats notes, there is no indication that Luke considered the
diverse aspects of community life mentioned in this summary (so also 4.31-36; 5.11-
16) to be the direct result of the Spirit's activity.2
Acts 5.1-11. Luke's narrative at this point presupposes that the Spirit of prophecy is
operative in Peter; thus he is aware of the deception perpetrated by Ananias and Sap-
phira and describes it as an offense against the Spirit (5.3,9). Although here the Spirit
undoubtedly influences the religious and ethical life of the Christian community, the
Spirit does so as the Spirit of prophecy, giving voice to special revelation which in
turn directs the actions of the various constituents of the church. The gift of the Spirit
is never presented as the direct and principal source of moral transformation in the
individual; rather, it remains for Luke a prophetic donum superadditum which directs
the community (indirectly through the prophet) in special instances.
Acts 6.3, 5, 10; 11.24. The description of the deacons as 'full of the Spirit and
wisdom' and of Stephen and Barnabas as 'full of faith and of the Holy Spirit'
1. See for example von Baer, Der heilige Geist, pp. 188-90; Bovon, Luc le theologicn, p. 232;
and Dunn. Holy Spirit, pp. 50-51.
2. Haya-Prats, Force, pp. 150-56.
Appendix 259
indicates that these men were endowed with the prophetic gift (an Amtscharisma vital
for the fulfillment of their calling) through which they received special wisdom and
confidence. This Spirit-inspired wisdom and faith enabled Stephen.(6.10) and
Barnabas (11.23-24) to speak authoritatively.
Ac/5 13.52. The %apd('joy) in this instance is remarkable and attributed to th

Spirit because it is experienced in the face of persecution (Acts 13.50; 14.19-20).
Here, as in Acts 4.31, the Spirit comes upon a persecuted band of disciples in order to
equip them with boldness for the task of mission (cf. Acts 13.49). Luke probably
penned Acts 13.52 with the promise of Lk. 12.12 in mind. This conclusion not only
accords well with the immediate context, but it is suggested by Luke's use of
niuXtj with the Spirit, which elsewhere in Acts is always associated with an
endowment of power for mission resulting in inspired speech (2.4; 4.8. 31; 9.17;
13.9; cf. Lk. 1.41,67). The parallels between this summary statement and that of Acts
4.31 are particularly striking.
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INDEXES
INDEX OF REFERENCES
OLD TESTAMENT
Genesis 12.13-15 167 1 Samuel

1.2 55, 135 14.14 195 9.11 88
17.7-10 172 22.15-16 54, 151 10.6-7 (LXX) 50
20.17 167 23.7 (LXX) 50, 54, 151 10.6 145
27.5 (MT) 92 23.12 54, 151 10.10 145, 151
41.38 (LXX) 56 24.2 (LXX) 54 11.6 145
41.38 (MT) 91 24.2 (MT) 50,54 16.13-14 55,57
24.2-3 151 16.14 145
Exodus 27.18 151 19.23 68
3.2 195 27.18 (LXX) 55
13.21 195 27.18 (MT) 92 2 Samuel
14.2a4 195 27.19 212 7.12-16 200
23.16 190 28.26 190 22.8-15 196
28.3 (LXX) 56, 108 22.9-10 196
31.2-3 61 Deuteronomy 22.11 196
31.3 (LXX) 64, 108 5.25 97 22.14 196
32.3 (LXX) 56 6.4-9 147 22.16 196
34.22 190 11.13-21 147
35.31 (LXX) 56, 108 12.12 (LXX) 210 / Kings
40.35 116 16.9-10 190 8.27-30 55
18.15 156 17.19-24 167
Leviticus 18.18 88 18.12 (LXX) 56
23.9-10 190 29.17- 19.11-12 195
23.17-21 190 18 (LXX) 210 22.21-25 55
32.43 100
Numbers 34.9 212 2 Kings
8.10 185, 212 34.9 (LXX) 64. 108 2.11 65
11.17 57,61 2.15 114
11.25- Judges 2.16 65
26 (LXX) 50 13.25 (LXX) 55 4.33-35 167
11.25-26 151 14.6 (LXX) 56 5.10-15 167
11.25 156 14.19 (LXX) 56 6.18-20 167
11.29 94, 97, 98, 15.14- 20.5 167
188 15 (LXX) 56
2 Chronicles Song of Songs Jeremiah
8.13 190 3.4 89 31.33-34 172
15.1 151 31.33 32, 95, 190
15.1 (LXX) 55,56 Isaiah
20.14 151 1.1 88 Lamentations
20.14 (LXX) 56 4.3-4 126 2.9 95
24.20 151 4.4 125-27
24.20 (LXX) 56 8.9 169 Ezekiel
11.1-2 136 1.25-28 195
Ezra 11.1 138 2.2-3 (LXX) 50
17.2 88 11.2 66, 127 3.17 88
11. 2 (LXX) 64 33.7 88
Job 11.4 66, 127, 36.25-27 172, 187
15.30 127 128, 152 36.26-27 96, 101, 249
16.20 88 12.6 (LXX) 158 36.26 32, 95-97,
37.2-5 195 25.9 (LXX) 158 187, 190
40.13 (MT) 93 36.27 94
Psalms 42.1 136, 138 37 67
1.4-5 127 42.5 100 37.12-13 100
2 136 44.3 94, 249 37.12 100
2.7 136, 137 44.13 97 37.13 100
5.12 (LXX) 158 45.22 (LXX) 169 37.14 67, 94, 98,
9.2-3 (LXX) 158 48.20 169 100, 101
15.9 (LXX) 158 49.6 169 39.29 94
34.27 (LXX) 158 52.13 200
51 52 58.6 148-50, 155 Daniel
51.1-14 52 58.6 (LXX) 147, 153 3.49 (LXX) 53
51.11 52, 88, 89 59.21 (MT) 94 4.9 51
51.13 20, 52, 88 61.1-2 148, 150, 4.18 51
51.13 (MT) 88,89 153, 154, 5.11 51
52.12 96 181 7.9-14 195
67 198, 200 61.1-2 (LXX) 146, 147, 9.21 51
67.19 199-201 155, 156, 10.5 51
67.19 (LXX) 190, 198 227
74.9 87 61.1 143, 146, Hosea
77.37 (LXX) 210 148, 149, 10.8 184
88 200 151-53
91.5 (LXX) 158 61.1 (LXX) 112 Joel
94.1 (LXX) 158 61.2 155 2.27 181
95.11 (LXX) 158 61.9 148 2.28-29 249
96.1 (LXX) 158 61. 10 (LXX) 158 3.1-5 (LXX) 171, 180,
104 177 62.11 169 226
105.1 177 63.11 (MT) 93 3.1-5 178, 179,
110.1 199 66.15-16 196 181, 182,
117.16 200 66.15 196 186, 188
125.2 (LXX) 158 66.18 196 3.1-2 94, 96-98,
143.10 20 101, 154,
Index of References 275
171. 181, 3.5 171, 181 1.5 154, 181
187 3.15 178, 179
3.1-2 (MT) 95 Zechariah
3.1-2 (LXX) 151 Amos 1.6 (LXX) 50
3.1 95-97, 171, 2.11 95 12.10 94
172, 182, 7.16 88 13.2-6 87
188, 203
3.1 (LXX) 171 Habakkuk Malachi
3.2 181-84 1.1 88 3.1 154, 181
APOCRYPHA
Tobit 9.18 58 24.23 63

2.1 190 10.4 58 32.15 64
11.15 177 10.14 57 33.3 63
11.1 57 33.8 177
Wisdom of Solomon 11.20 57 34.7-8 63
1.4-7 57,58 12.1 57 38.24-39.11 64
1.5 58 13.2 57 38.25-34 64
1.7 57 14.4 58 39.1-8 64
1.7 (LXX) 108 14.5 58 39.1-5 64
2.3 57 15.3 58 39.6 64, 65, 151
3.1-9 58 15.11 57 39.8 65
5.1-23 58 15.16 57 48.12 108
5.3 57 16.7 58 48.24 64
5.11 57 16.11 58 48.25 65
5.23 57 17 57
6.18 58 17.18 57 Susanna
7.7 57,58 18.5 58 45 51.52,58
7.20 57
7.22-23 58 Ecclesiasticus 2 Maccabees
7.22 57 1.26 63 3.34 177
7.25 57 3.22 63 7.8 67
7.27 57 6.37 63 7.13 67
8.13 58 15.1 63 7.23 67
8.17 58 15.15 64 7.29 67
8.20-21 58 17.8 177 12.32 190
9.4 58 17.10 177 14.46 67
9.17-18 58 19.20 63
9.17 58 21.11 63
NEWTBSTAMENT
Matthew 3.7 129 3.15 133

1.18 111 3.11-12 123 4.1 133, 141
1.20 111. 112, 3.11 129 4.12 143
116 3.12 123, 124, 4.17 162
3.7-12 129 126 5.3 162
5.34 162 3.22-30 165 .42-45 177
6.4 162 3.22 165 .42 109
7.7-11 159 3.28-30 117 .44 107
7.11 159, 160 3.28-29 163, 164 .46-55 115. 177
8.11 162 3.29 112, 116 .46-4 115
10.7 162 4.7 133 .47 107, 158
11.5 146 4.18 133 .49 115
11.11-12 162 6.1-6 142, 145, .58 107
11.25 157 146 .59 107
12.12-32 162 6.7 113, 168 .67-79 226
12.22-32 164 6.17 133 .67-75 177
12.22-30 161, 165, 8.4 133 .67 108, 109.
166 8.11 129 139, 140,
12.24 165 9.7 137 216. 224.
12.28 112, 116, 11.8 133 249
117, 161, 12.36 162 1.76-79 177
162, 165, 13.11 162 1.76 121
167 1.77 217
12.31-32 117, 163 Luke 2 106, 107
12.31 163, 164 1-2 106, 107, 2.10 120
12.32 162-67 119, 120, 2.12 186
13.11 162 122, 138, 2.14-21 178
13.31 162 186, 221 2.21-22 107
16.1 129 1 106, 107 2.25-28 249
16.6 129 .6 107 2.25-27 109
19.14 162 .9 107 2.25-26 226
19.24 162 .13-14 107 2.25 107, 109,
28.16-30 168 .14 107 110, 140
.15 108, 110, 2.26 109, 141
Mark 121, 139, 2.27 107, 109,
1.1 123. 128, 140, 226 110, 139,
131 1.17 108, 113, 140
1.7-8 136 1 14, 140, 2.32 169
1.8 123, 127, 226 2.33-35 177
128 .19 120 2.34-35 130
1.9-11 133 .28 107 2.36-37 110
1.10 135 .34-35 111 2.36 107
1.12 133, 139, .34 111 2.37 107
141 .35 108, 1 11- 2.49 136, 138
1.14-39 142 lS, 116, 3 37-39
1.14-15 143 118, 119, 3.1-4.44 142
1.14 142, 143 136, 138, 3.3-17 142
1.21-28 143 158, 163 3.3 217
1.23-28 168 1.41-42 110,226, 3.7-18 129
1.43 133 249 3.7-9 124, 129
3.7-13 168 1.41 107-109, 3.10-15 129
3.7-10 124 139, 140, 3.16-17 123, 129,
3.20-33 165 216 130
3.16 129. 174, 226, 227, 11.1-13 159
226, 240 250 11.1 134, 159,
3.17 123, 124, 4.18 110, 132, 160
126 145, 153, 11.2-4 159
3.18 129, 131 154, 163. 11.2 159, 160
3.19 224 181, 217 11.5-13 159
3.20 133 4.19 154. 181 11.9-13 159
3.21-22 132, 133, 4.20 146 11.10 160
142, 156 4.23-24 156 11.13 44, 134,
3.21 133, 161, 4.23 145 159-61,
203 170, 171,
3.22 132, 145, 4.31-37 143 188, 227,
174, 216, 4.33-37 168 237, 240
226 4.33-36 114 11.14-23 161, 167
4.1-13 142 4.36 113, 143. 11.20 112, 115-
4.1 42, 110, 144. 168 17, 156,
120, 121, 4.40 114 161-63,
132, 133, 4.44 150 167, 227
139, 140, 5.12 139 11.22 116
142-44, 5.14 133 11.35 115
156, 159 5.16 134 11.49-50 156
4.4 144 5.17 113 12.1 129
4.10 144 5.20 224 12.2-9 164, 165,
4.12 144 5.31 224 167
4.14-44 142, 145 6.12 134 12.8-9 166
4.14-16 142, 143 6.17-20 168 12.9 164
4.14-15 142 6.19 113. 168 12.10-12 188. 227,
4.14 42, 110, 7.16 156 250
113, 114, 7.22 146 12.10 112, 116,
117. 121, 7.26 108 117. 162-
132, 139, 7.27 154, 181 67, 227
143, 144, 7.28 108 12.11-12 164, 165,
156, 159. 7.39 156 167
163, 168, 8.46 113 12.12 152, 161.
216 9.1 113, 168 162. 170
4.15-32 114 9.8 156 13.17 207
4.15 143. 144, 9.16 222 13.33 156
146 9.18 134, 222 13.38 224
4.16-30 132. 139, 9.19 156 16.1 222
145, 153, 9.28-29 134 17.22 222
155 9.35 156 18.15 222
4.16 146 9.54 222 19.27 222
4.17 146 10.1 156 19.29 222
4.18-19 112, 143- 10.21-24 157 19.37 207, 222
48, 150, 10.21 152, 157- 19.42 183
153, 155- 59, 250 20.6 121
57, 161, 10.23 222 20.42 162
174, 216, 10.43 224 20.45 222
21.15 162 187, 202, 152. 154,
21.26 116 211, 226 171, 176.
22.39 222 1.13 176. 200 178. 180-
22.41 134 1.14 134, 160 82, 184,
22.45 222 1.15 110, 176. 186, 189.
23.30 184 177 199, 224.
23.46 134 2-28 119 254
24.19 156 2 37-39, 171, 2.18 181-84.
24.44-49 168 175, 180, 186, 187
24.44 168 200, 232, 2.19-20 186
24.45 209 235, 238 2.19 184-86. 189
24.46 169 2.20 185
24.47-49 168 2.1-13 175, 193- 2.21 171
24.47 169, 217, 96, 198, 226 2.22-36 200
224 2.1-4 193 2.22 156, 185,
24.48-49 170 2.1-2 176 186
24.49 32, 108, 2.1 176, 190, 2.25 158
113, 114, 193 2.26 158
170-72, 2.2 176 2.30 156, 158
174, 178, 2.3-11 186 2.31 208
182, 187, 2.3-4 176 2.33-34 199
200, 203 2.4-13 211, 216 2.33 32, 170-72,
26.18 224 2.4-5 152, 251 174, 190,
2.4 108, 121, 198-200
John 139, 160, 2.38-39 32, 171,
20.21-23 168 170-72, 172, 174,
20.22 234, 237 177, 178. 188. 216,
188. 215. 227. 240
Acts 216, 227, 2.38 171. 178,
1-2 235 230, 250 202-204,
1.2-3 169 2.5-13 196, 197 211, 217
1.4-8 168, 169 2.5-12 176 2.39 171, 176
1.4-5 170 2.5 176, 177 2.41 208, 210,
1.4 32, 169-72, 2.9-11 176, 177 223
174, 178, 2.9 176 2.42-47 257
182. 200, 2.10 176 2.43 185, 186,
203 2.11 177 188
1.5 128, 130, 2.12-13 176 2.44 210
131, 170, 2.14 114. 176, 3.1 114
226, 230, 177 3.18 208
250 2.16 178, 179, 3.22 156
1.8 108, 110, 181 4.4 209, 210
113, 114. 2.17-21 171, 178- 4.7 113
116, 130. 80, 239 4.8 108, 121,
131, 161, 2.17-20 216. 251 139. 177
169, 170, 2.17-18 181. 188. 4.13 188
172, 178, 250 4.18-19 152
2.17 110. 122, 4.30 156. 185
4.31 108, 121, 8.8 207 9.31 187, 188,
134, 139, 8.10-11 207, 209 213
140, 177, 8.12-17 203, 204 9.36 139
188, 250 8.12-13 207, 208 9.38 222
4.32 35 8.12 204, 207- 9.42 209
4.33 35 209, 222, 10 37-39, 234
5.1-11 210, 257 223 10.1-11.18 215
5.11 35 8.13 209, 210, 10.3-23 188
5.12-16 188 223 10.19 188
5.12 185 8.14-17 219 10.28 220, 221
5.31-32 216, 217, 8.14 208, 209 10.34 188
224 8.15-19 211 10.38 108, 113,
5.31 217 8.15-17 204, 222 114, 132,
5.32 188 8.15-16 206 168
6.1 222 8.15 134,211, 10.40 188
6.2 208, 222 216 10.43 217, 224
6.3-8 108 8.16-18 211 10.44-48 202, 215
6.3 112, 121, 8.16 207, 211 10.44-45 188, 217
139, 140, 8.17 211,212, 10.44 110, 203
257 216, 246 10.45-48 251
6.5 121, 139, 8.18 216 10.45-46 211, 216
140, 257 8.19 211 10.45 110
6.6 212 8.20-23 210 10.46 176, 186,
6.7 222 8.21 210 215, 216,
6.8 112, 113, 8.23 210 251
139, 185 8.24 116 10.47-48 216
6.10 188, 250, 8.26-39 206 10.47 178, 218
257 8.29 188 11.1 210
6.14 209 8.39 113 11.3 216
7.6 182 9 214, 233 11.12 188
7.36 156, 185 9.1-19 213, 214 11.14-17 205
7.37 156 9.2 220 11.15-17 202, 215,
7.47 176 9.10-19 214 216
7.49 182 9.10-11 188 11.15-16 188
7.55-56 188 9.10 222 11.15 110, 178,
7.55 121, 139, 9.12 212 211, 218
140 9.15-16 214 11.16-18 217
7.56 188 9.17-18 202, 203, 11.16 128, 131
8 233, 234 206, 213, 11.17-18 217
8.4-25 202, 204, 246 11.17 178, 216-18
206, 211 9.17 108, 139, 11.18 216, 217
8.4-24 43 177, 205, 11.21 210
8.4-17 44, 237, 247 212-16 11.22-24 205, 206
8.4-8 208 9.18 213 11.24 121, 139,
8.4 208 9.19 222 140, 257
8.5 207, 208 9.20 214, 216 11.26 222
8.6-7 209 9.22 208 1 1. 27-30 219
8.6 207-209 9.26 222 11.28 188
11.29 222 18.22 218 22.4-16 213, 214
13.2 188 18.23 222 22.4 220
13.3 212 18.24-19.7 206 22.12-16 214
13.4 188 18.24-28 202, 218, 22.14-15 212, 214
13.9 108, 113, 219 22.17-18 188
139, 177, 18.24 203 22.19 221
188 18.25 218, 221 23.11 188
13.10 139 18.26 208 24.10 221
13.11 113 18.27 222 24.14 209, 220
13.38 217 18.28 208 24.17 219
13.40 116 19.1-7 44, 202, 24.22 220
13.41 154, 181 218, 219, 26.12-18 213, 214
13.47 169 237 26.16-18 212
13.52 108, 177, 19.1-3 222 26.18 217
188, 222, 19.1 221-23 26.23 169, 208
257 19.2-4 223 26.26 221
14.3 185 19.2 222, 223 26.27 209
14.19 116 19.3 221 28.8 212
14.20 222 19.4 223 28.28 169
14.22 222 19.5 224 28.31 208, 221
14.23 209 19.6 176, 186,
14.28 222 188,211, Romans
15.5 210 215, 216, 1.3-4 118
15.6-11 215 224, 225 2.29 17, 241
15.7 221 19.7 225 8.1-17 17, 241
15.8-10 202, 215, 19.9 220, 222, 8.9 223
216 225 8.11 17
15.8-9 216, 217 19.10 225 8.14-17 17, 241
15.8 217, 218 19.11-12 188 8.23 192
15.9 217 19.15 221 11.16 192
15.10 222 19.21 188 12.11 220
15.12 185 19.23 220 12.19 182
15.28 188 19.25 221 14.17 17, 241
15.39 219 19.28 139, 140 15.16 17, 241
16.1 222 19.30 222, 225 15.18-19 241
16.6 110, 188 20.1 222, 225
16.7 22, 188 20.16 190 1 Corinthians
16.9-10 188 20.17 225 1.12 220
16.14-15 223 20.18 221, 225 2.6-16 17
16.33-34 223 20.22 188 3.4-6 220
16.34 158, 209 20.23 188 3.22 220
17.3 208 20.28 188 4.6 220
17.11 210 20.30 222 6.11 17, 241
17.27 183 21.4 188, 222 12-14 176
18.2 220 21.8 218 12.3 223
18.5 208 21.16 222 12.29 188, 248
18.8 209, 223 21.20 219 12.30 248
18.9-10 188 21.21 219 14.1-28 215
14.4 249 Galatians 1.7 195
14.5 188, 248. 2.10 219
249 3.2 223 2 Timothy
14.18 248 4.6 17, 241 4.11 242
14.21 182 5.5 17. 241
14.24 188 5.16-26 17, 241 Titus
14.31 188, 248 6.8 17 3.5 223
15.20 192
15.23 192 Ephesians Philemon
15.44-45 17 2.7 116 24 242
16.8 190 4.8 198, 199,
16.12 220 201 Hebrews
12.18-21 197
2 Corinthians Colossians 12.18-19 195
3.3-18 17 4.14 242
6.17 182 James
1 Thessalonians 5.1 116
1.5-6 223
PSEUDEPIGRAPHA
Asc. Isa. 68.2 65 6.21-22 191

6.3-5 212 70.2 65 15.1-24 191
90.33 67 22.1 191
2 Baruch 91.1 65,66 25.14 68, 152
23.5 67 97.6-104 65 31.12-13 68, 152
85.1-3 87 97.106-107 65 31.12 68
99.16 65 40.5 68,69
/ Enoch 100.5 67
14 195 LAE
14.8-9 196 2 Enoch 28.4 67
14.9 196 30.8 52 41.3 67
14.10 196 7.2 53
14.15 196 Liv. Proph.
14.18-20 196 4 Ezra 2.3-4 69
14.25 196 5.14 69 3.8-9 69
22.13 67 5.22-23 69 21.6 69
49.2 66 5.22 69 22.4 69
49.3 65, 66, 127 7.32 67
49.4 66 13.1-10 195 4 Maccabees
51.1 67 13.3 195 1.15-19 52
51.3 66 13.4 195 2.23 53
52.4 66 13.10 195 17.18 53
53.6 66 14.22 69 18.1-2 53
61.5 67 18.18 53
62.2 65, 66, 127, Jubilees 18.23 53
151 1.20-25 97
62.3 66 6.1-20 191
Mart. Isa. 27.10 69 14.10 67
1.7 69 28.6 68, 151 17.26-37 127
1.8 (Greek) 69 31.9 68 17.37 66, 127
5.14 69, 152 32.14 68, 152 18.7 67
51.5 67
Pr. Man. 60.1 68 Sib. Or.
7-15 52 62.2 68, 151 3.98-808 49
64.7 67
Ps.-Philo T.Job
3.10 67 Ps.-Phoc. 43.2 51
9.10 68 106 52 48.3 51
18.10 68 43.2 152
19.12 67 48.3 152
25.7 67 Pss. Sol.
27.9-10 69,70 3.12 67
QUMRAN
lQ34bis 10.8 71 16.11 76

2.6-7 76, 80 10.27 81 frag. 2.9 125
11.3 77 frag. 2.13 125
1QH 11.12 81
.10 71 12.11-13 78 1QM
.21 74 12.11-12 74. 78 1.10 71
.22 71 12.11 76, 81 7.5 71
.23 74 12.12 76 11.10 71
.27-29 81 12.23 78 12.9 71
2.7-8 74 13.13 71,77 13.10 71
2.15 71 13.18-19 78 14.7 71
2.25 74 13.19 78 15.14 71
3.6-18 81 14.12-16 77
3.21 71, 74 14.12-13 77,78 IQS
5.11 81 14.13 76-78 1.8-2.18 191
6.8 74 14.17-21 77 3-4 72, 73, 76,
6.23 71 14.17 77 97, 125
6.35-37 74 14.18 78 3.6-8 75,76
7.5 71 14.19 78 3.6-7 74
7.6-7 76, 79, 108 15.21 77 3.7-9 125
7.6 125 16.2 76,79 3.8 71
7.11 81 16.3 76,79 3.13-4.26 72,97
7.23 71 16.6-7 79 3.13-15 81
7.29 71 16.7 76 3.13-14 74
7.32 77 16.9 79 3.19 72
8.29 71 16.11-12 78 3.20 72
8.36 81 16.12 76, 78, 125 3.21 72
9.16 71 17.26 76, 79, 125 3.24 72,73
9.23 74 13.19 76 3.25 72
9.32 76,79 16.9 76 4 74
4.2 74 5.12 73 2.16 81
4.3 74 5.23-24 81
4.4 74 8.1-2 81 JQSb
4.5 74,97 8.3 71 5.24-25 127
4.6 74 8.15-16 80 5.25 81
4.9 72 8.16 76,80
4.18-22 72 9.3-4 75 4Q504
4.20-22 76 9.3 75 2 [frag. 4] 5 76, 80
4.20-21 74 9.12-20 81
4.20 72 9.16 78 11QT
4.21 74, 125 9.17 81 cols. 18-24 192
4.22 81 10.12 71
4.23 72,73 10.18 71 CD
4.25 74 11.2 71 2.11-13 80
4.26 76 11.5-6 77 2.12 76,80
5.1 73 11.13 78 3.12-16 77
5.7-11 77 8.13 71
5.8-10 73 IQSa 15.5-16 77
5.11-12 77 1.28 81 19.25 71
TARGUMS
CN Gen. 37.33 92. 93 Targ. Ps.-J. Gen.

1.2 90 42.1 92 6.3 92
2.7- 90 27.5 92
27.5 92 Frag. Targ. Exod. 27.42 92
31.21 91 2.12 92 30.25 92
31.21 (M) 90 31.21 92
41.38 90 Frag. Targ. Num. 35.22 92
42.1 90-92 11.26 92 37.33 92
11.28 92 41.38 92
CN Exod. 43.14 92
2.12 90-92 Targ. Onq. Gen. 45.27 92
31.3 91,92 41.38 91,92
35.31 90, 91 45.27 91 Targ. Ps.-J. Exod.
20.2 193, 194
CNNum. Targ. Onq. Exod. 31.3 92
11.17 90 31.3 91 33.16 92
11.25 90 35.31 91,92 35.31 92
11.26 90,92
11.28 90,91 Targ. Onq. Num. Targ. Ps.-J. Num.
11.29 90 11.25 91,92 11.17 92
14.24 90 11.26 91,92 11.25 92
24.2 90 11.28 92 11.26 92
27.18 90 11.29 91,92 11.28 92
24.2 91, 92 11.29 92
Frag. Targ. Gen. 27.18 91,92 24.2 92
27.1 92 27.18 92
Targ. Ps.-J. Dent. Targ. Ps.-J. 2 Sam. Targ. Ps.-J. Jer.
5.21 92 23.2 93 6.12 94
18.15 92 15.6 94
18.18 92 Targ. Ps.-J. 1 Kgs 16.21 94
28.59 92 22.24 93 51.25 94
32.26 92
Targ. Ps.-J. 2 Kgs Targ. Ps.-J. Eiek.
Targ. Ps.-J. Josh. 2.9 93,94 1.3 94
4.24 94 3.14 94
Targ. Ps.-J. Isa. 3.22 94
Targ. Ps.-J. Judg. 4.4 93 6.14 94
3.10 93,94 28.6 93 8.1 94
11.29 94 30.28 93 11.5 93
13.25 94 34.6 93 13.9 94
14.6 94 40.13 93 14.9 94
14.19 94 48.16 93 14.13 94
15.14 94 59.19 93 25.7 94
59.21 94 25.13 94
Targ. Ps.-J. I Sam. 60.11 93 25.16 94
10.6 93 61.1 93 39.21 94
10.10 93 63.10 93 40.1 94
11.6 94 63.11 93,94
16.13 94 63.14 93 Targ. Pss.
16.14 94 67.19 198
19.20 93
19.23 93
RABBINIC WRITINGS
Mishnah b. Sab. y. Seq.

Abod. Zar. 88 193, 196-98 3.4 98
20 98, 99
b. Sanh. y. Sot.
Meg. 11 85,86 9.13* 85
4.4 148 9.14 85
b. Sot.
Sot. 48 85,86 /. Meg.
9.15 98-100 4.19 148
b. Suk.
Talmuds 52 96 t. Sot.
b. Ber. 13.2 84-86, 88
17 99 b. Yom. 13.3 84
31 96 4 192 13.4 86
9 85, 86, 96
b. Pes. Midrashim
68 190 y. Sanh. Ag. Ber.
1.19 212 23.2 95,96
ARN 96 98, 100 15.25 95, 97. 98,
A.34 88-90, 151, 96.5 98, 100 187
249 17.6 96
B.37 88 Lam. R.
3.138 97 Pes. K.
Cant. R. 4.14 95, 187 13 87
1.1.8-9 99 23 86 14 87
1.1.9 98
1.1.11 97 Lev.R. Pes. R.
1.2.4 76, 95, 187 35.7 99 1 97
3.4 88 1.6 98, 100
6.11.1 96 MHG Gen.
135 95,97 PGM
Deut. R. 139-40 187 4.1180-81 167
6.14 76, 95-97, 140 95, 97, 98 4.1220-21 167
187 242 88, 89 4.1230-31 167
4.3015-16 167
Eccl. R. MHG Exod. 4.3070-71 167
1.16 96 438 95 5.115-16 167
2.1 76,95 5.475-76 167
2.8.1 99 Midr. Ps.
9.15 76. 95, 187 138.2 95, 187 Ruth R.
12.7.1 86 14.6 76. 95-97, 4.3 99
187 Proem 2 95
Exod. R. 73.4 96
15.6 76, 95, 187 85.3 98, 100 S. 'Ol. R.
41.7 76. 187 5 190
48.4 98. 100 Num. R.
9.49 96 Sif. Deut.
Gen R. 10.5 99 173 95
2.4 135 14.4 76, 95, 187
14.8 98, 100 15.10 86,97 Yalq. ha.
34.15 96 15.16 96 503 98,99
44.6 88 15.20 99
PHILO
Abr. 32-36 193, 197 35-36 59

35 61 33 194
44-49 193, 197 Ebr.
Cher. 46 194 106 59
Ill 59 46-47 195
27 61 Fug.
Del. Pot. Ins. 3 60
Congr.
80-90 59
97 59
Gig.
Dec. Deus Imm. 13-14 60
160 190 2 60 20-21 60
22 59-61 Quaest. in Gen 2.188-89 193, 195,
23 61 1.16 59 197
24 57, 59, 61 1.51 59 2.188 192
1.90 60 2.189 194, 198
Ug. All. 3.9 61 4.123 59
1.105-108 59 4.49 61. 151
1.31-38 59 Rer. Div. Her.
1.32-33 59 242 59 Virt.
1.33-34 60 242-45 59 216-19 61
3.82 60, 151 249 60, 151 217 152
Migr. Abr. 259 60
34-35 61 265-66 60, 151 Wi. Mos.
52-57 59 1.227 60
Op. Mund. 69 60 1.50 60
131 59 2.246-52 61
135 59 Spec. Leg. 2.259-60 61
29-30 59 2.176-87 192 2.263-64 61
2.176 190 2.40 61
Plant.
18-22 59
JOSEPHUS
Ant. 5.301 56 20.168 56
1.27 55 6.166 54, 57, 151 3.200 56
2.87 56 8.114 55
3.252 190 8.295 55, 151 Apion
3.79-80 197 8.333 56 1.41 87
3.90 197 8.408 55,58, 115
4.108 54, 151 9.10 56, 151 War
4.119-20 54, 151 9.168 56, 151 1.253 190
4.165 55, 151 13.252 190 2.259 56
5.285 55,56 14.337 190 2.42 190
5.287 56 17.254 190 6.299 190
5.294 56 20.167-68 56
CHRISTIAN AUTHORS
2 Clement Eusebius Polycarp

14.3-5 227 Praep. Ev. 14.2 227
8.10.4 51. 58, 151
Barnabas 9.27.23 53 Hennas
11.11 227 9.27.25 54 1.3-5 227
19.7 227 6.5-7 227
Ign. Eph.
Clement of Alexandria 9.1 227
Stromata
1.154.2 54
INDEX OF AUTHORS
Adler, N. 175 Bultmann, R. 124, 158

Aland, K. 221 Burchard, C. 213, 214
Alexander, P.S. 84 Burrows, M. 72
Allen, L.C. 182, 188 Busse, U. 144, 149
Andersen, F.I. 52
Anderson, A. 73 Cadbury, H.J. 171, 183
Anderson, H. 53 Caird, G.B. 244, 245
Aune, D.E. 48 Carson, D. 186, 188, 208, 221, 248
Charles, R.H. 65, 68
Baer, H. von 25, 31, 33-36, 44, 48, Charlesworth, J.H. 51-54, 66, 68, 195
124, 135, 166, 177, 180, 258 Chevallier, M.A. 98, 126, 166, 206
Barrett, C.K. 112, 128, 135, 159, 161. Chilton, B. 146
211,221,241 Collins, J.J. 51, 54
Bauernfeind, O. 205 Colson, F.H. 59
Beasley-Murray, G.R. 136, 138, 160, Conzelmann, H. 31, 34, 36, 119, 121,
205-207, 220, 221 182, 196
Behm. J. 215 Cranfield, C.E.B. 165
Best, E. 55, 56, 124, 126 Crockett, L. 148
Billerbeck. P. 147, 148, 159, 193, 197,
198 Danby, H. 98
Black, M. 65, 66, 196 Davies, W.D. 21, 26, 48, 79, 81, 97,
Bloch, R. 84 111
Bock, D.L. 136, 154, 181, 185, 200 Davis, J. 60,64
Bornkamm, G. 166 Delobel, J. 143
Bovon, F. 34, 121,211,258 Dempster, M. 254
Bowker, J. 87, 89 Denis, A.-M. 51,52,54,68
Brandenburger, E. 26 Dibelius, M. 104, 179, 205, 213, 215
Braude, W.G. 97,99 Diez Macho, A. 91
Braumann, G. 122, 133 Dunn, J.D.G. 30-33, 36, 40, 43, 44,
Broer, I. 175 117, 124-27, 132, 135, 137, 138,
Brown, R. 106, 114, 118 161-63, 165, 172, 173, 175, 178,
Bruce, F.F. 173, 179, 185, 212, 215, 180, 188, 189, 202-12, 215-17,
217, 220, 222 220, 222-24, 232, 235, 237, 258
Bruner, F.D. 173, 206, 216 Dupont, J. 104, 105, 144, 189, 199
Buber. S. 96
BUchsel, F. 21, 27-31, 33, 40, 41, 44, Eisler, R. 128
48, 99, 132, 136, 137, 173, 223 Ellis, E.E. 120, 124, 160
Ervin, H. 208, 209 Hubbard, B.J. 214

Esler, P.F. 253 Hull, J.H.E. 44, 189, 220
Etheridge, J.W. 194 Hunter, A.M. 221
Ewert, D. 208 Hurst, L.D. 244
Hurtado, L.W. 245-47, 252, 253
Farris, S. 106
Fee, G. 188, 230-40, 242, 246, 247 Isaac, E. 63, 65, 196
Fitzmyer, J.A. 109, 124, 133, 141, 144, Isaacs, M. 50, 60, 61
160
Flender, H. 211 Jeremias, J. 136, 138, 146
Flew,R.N. 188 Jervell, J. 188
Flusser, D. 81 Johns, D. 246
Foakes-Jackson, F.J. 126 Jiingst, J. 213
Foerster, W. 74, 76
Freedman, H. 197 Kaiser, C.B. 223
Kasemann, E. 205, 218, 219
Gasque,W.W. 179 Keck, L.E. 133-35
George, A. 114, 166,215 Klein, M.L. 92
Giblet, J. 203 Knibb, M.A. 68. 75, 76
Giles, K. 154, 205, 210, 221 Knox, W.L. 189
Ginsburger, M. 92, 194 Koch, D.-A. 205
Gloel, J. 21 Kremer, J. 44, 98, 175-77, 182, 184-
Goldberg, A.M. 86 86, 191, 195-97, 202, 203, 215
Goldin, J. 88, 89, 249 Kuhn, H.W. 71-73, 77, 78
Goldschmidt, L. 85
Gordon, A.J. 232 Lake. K. 126. 171, 183
Green, M. 208 Lampe, G.W.H. 44, 135, 166, 173, 188,
Grundmann, W. 154 189, 206, 212, 213, 220. 221
Gunkel, H. 18-22, 24, 25, 28. 29, 34- La Potterie. I. de 259
36, 40, 41, 44, 48, 239 Laurentin, A. 59, 118
Guthrie, D. 118 LeDSaut, R. 189-91
Legrand, L. I l l
Haacker, K. 222, 224 Leisegang, H. 33, 124, 166, 167
Haenchen, E. 104, 175. 180, 182-84, Lentzen-Deis, L. 134, 149
205,210,211,213,215,225 Levey. S.H. 93
Hamerton-Kelly, R.G. 161 Liebermann, S. 97
Harrington, D.J. 68, 93 Lincoln, A.T. 175
Haya-Prats, G. 36-40, 42-44, 112, 114, Lindars. B. 198, 199, 201
121, 173. 175. 178.211,215, Lohfink, G. 213
216. 239, 258 Lohmeyer, E. 137
Hedrick, C.W. 214 Lohse, E. 71, 122, 171, 175, 191, 197
Hengel. M. 48, 122, 241 Longenecker, R. 63
Hill. D. 26, 27,44, 73. 98, 138, 147, Lonig, K. 213, 214
169, 187-89, 212, 218, 239 Liidemann, G. 185, 219
Holm-Nielsen, S. 77
Hoist, R. 163 Macchia. F. 254
Holtz. T. 154. 181-84 Maddox. R. 242
Horst, P.W. van der 52 Mahcr, M. 91
Index of Authors 289
Mandelbaum, B. 87 Rengstorf, K.H. 166, 222
Manns, F. 56 Rese, M. 149, 152-54, 185
Manson, T.W. 129, 161, 162 Robinson. W.C. 121
Margulies, M. 88, 95 Rodd. C.S. 159. 161. 162
Marmorstein, A. 87 Roebeck. C.M. 189
Marshall. I.H. 107, 113, 118. 121, 122, Roloff. J. 182. 185. 208
124, 126, 127. 129, 135, 136, Runia, D.T. 59
146, 166, 168, 170, 175, 177, Russell, D.S. 65. 66
185. 205, 206, 208, 220, 224, Russell. E.A. 208. 209
240. 242 Rylaarsdam, J.C. 58, 191, 192
Martin, R. 106
McGee, G. 231 Saldarini. A.J. 93
McNamara, M. 90, 91 Sanders. E.P. 48
Menzies, R.P. 33,35, 114 Sandmel. S. 193
Metzger, B. 159, 195 Sauvagant, B. 203
Michaels, J.R. 246 Schafer, P. 83. 86-88. 90. 91, 96. 98.
Minear. P. 121,215 99
Montague, G.T. 58, 67, 160 Schlier. H. 118
Moore. C.A. 51 Schnabel, E. 77
Morrice. W.G. 158 Schneider, G. 108. 111. 112. 159. 175,
Morris. L. 148 182. 184, 185. 196, 224
Mailer. D. 67 Schramm, T. 163
Mullins. T.Y. 214 Schulz, S. 165
Munck. J. 214 Schiirer, E. 63, 84, 88, 89, 97
Mussner. F. 180 SchUrmann, H. 106, 118, 142-45, 165
Schweizer, E. 22-27, 36, 37, 41-44.
Neusner. J. 48, 84 112. 114, 120, 128. 139-41. 150.
Nickelsburg. G.W.E. 63, 87 152, 166. 167, 184. 203. 204.
Noack, B. 191, 192 211.215.219.239
NOtscher, F. 73, 74 Scroggs, R. 57
Seccombe. D. 169
O'Neill, J.C. 241 Shelton. J. 35
O'Reilly, L. 172, 189, 209 Simon, M. 88
O'Toole, R.F. 200 Sloan, R.B. 153
Oliver, H.H. 119 Smalley, S.S. 104
Otzen, B. 97 Sperber, A. 91, 93
Spitta, F. 213
Parratt. J.K. 223, 224 Spittler, R.P. 51,52
Pearson. B.A. 59, 60 Stohlin, G. 185
Pereira, F. 220, 221, 225 Stemberger, G. 63
Perrot. C. 148 Stenning. J.F. 93, 126, 152
Pesch, R. 205, 220 Strack, H.L. 86, 87, 98, 159, 193, 197,
Pfleiderer, O. 18.21,29 198
Potin. J. 191 Stronstad, R. 121, 160, 208, 237
Rabinowitz, J. 97 Tachau, P. 171, 175

Rahlfs, A. 50, 66, 184 Taeger. J. 217
Reicke, B. 149 Talbert, C.H. 119. 138. 168. 174
Talmon, S. 191 Weiser, A. 180, 185, 219, 223

Tannehill, R.C. 121 Weiss, B. 18
Tatum, W.B. 119-21 Wendt, H.H. 20, 213
Taylor, V. 168 Wernberg-M011er, P. 72, 73, 76
Thackeray, H.J. 55 Whitaker, G.H. 59
Tiede, D.L. 169,217 Wilckens, U. 185,200
Torrey, R.A. 232 Wintermute, O.S. 68
Treves, M. 73 Wolff, H.W. 184, 188
Trites, A.A. 166 Wolfson, A. 59-61
Tuckett, C. 149 Worrell, I.E. 77
Turner, M.M.B. 39-44, 114, 149-53, Wright, R.B. 66
161, 173-75, 186, 189, 199, 205,
207, 208, 210, 216 Yadin, Y. 192
Yates, J.E. 161,162
Verbeke, G. 58-60
Vermes, G. 48, 71, 90 Zeigler, J. 184
Violet, B. 68, 195 Zuckermandel, M.S. 85
Vos, J.S. 58, 59

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The Spirit in Luke-Acts

T&.T CLARK INTERNATIONAL

Published by T&T Clark International

First published as The Development of Early Christian Pneumatology with

All rights reserved. No part of this publication may be reproduced or transmitted

British Library Cataloguing-in-Publication Data

ISBN 0-567-04190-5 (paperback)

The pivotal role of Luke-Acts for Pentecostal theology is well known.

This book is a significantly revised edition of The Development of Early

Baguio City, Philippines

I would like to express my appreciation to the numerous people who, in

JSNT Journal for the Study of the New Testament

TDNT G. Kittel, G. Friedrich (eds.), Theological Dictionary of the

2. The Development of Early Christian Pneumatology:

Although Weiss and Pfleiderer laid the groundwork, it was H. Gunkel

published in 1888, Gunkel offered detailed argumentation in support of

the primitive church, held glossolalia in relatively low esteem.1 In this

1. Die Wirkungen, p. 72.

The sharpness with which Gunkel separated the pneumatology of Paul

Judaism was not as monolithic as Gunkel judged. This raises important

2.1.2. Eduard Schweizer. E. Schweizer marks another significant mile-

in Old Testament terms as the source of supernatural power for the

1. , p. 404; 'Spirit of Power', p. 260.

the significance of the gift. Betraying his indebtedness to Judaism, Luke

Distinguishing his own position from that of Gunkel, Schweizer states

1. 'Spirit of Power', p. 268. See also ' ', p. 412.

1. 'Spirit of Power', p. 273. See also . 425.

Thirdly, Schweizer shifted the focus in his treatment of Paul's pneu-

2.1.3. David Hill. Employing the lexicographic method of the TDNT,

1. E. Brandenburger has argued that the origin of Paul's pneumatic mysticism is

inner principle of the believer's life or as an abiding gift within the

Hill's work is significant in that, although he accents the differences

1. Greek Words, p. 264.

To be a Pneumatiker is to address God as Father. For this reason

Similarly, Biichsel rejected Gunkel's suggestion that the Spirit had

1. Der Geist Gottes, p. 165. ET is my own.

1. Der Geist Gottes, p. 185.

standing of the Spirit that makes Biichsel's voluminous work so

1. Holy Spirit, p. 32.

essence and embodiment of the new covenant. This argument is particu-

That Luke understood the Spirit to be the essence of the new

1. (LK.24.29;Acts 1.4)and (Acts

2.3. Mediating Positions

1. Jesus and the Spirit, p. 190.

of Gunkel described earlier. Yet von Baer's criticism led to a positive

heilige Geist, pp. 13,110, 138,161; esp. pp. 112-13,131.

This tension is illustrated in von Baer's treatment of Jesus' experience

1. Der heilige Geist, pp. 57-62,98-99.

anticipated the work of Conzelmann and Dunn. Thirdly, von Baer's

2.3.2. Gonzalo Haya-Prats. Written at approximately the same time as

1. G. Haya-Prats, L 'Esprit force de I 'eglise: Sa nature et son activitt d 'apres les

in a number of passages the Spirit is described as working in co-operation

1. Force, pp. 73-78.