Summary The present article assesses the relationship of the concept of the Spirit of prophecy in Judaism to Pauline pneumatology

A. The Spirit and Prophecy

What is less sure is whether by ‘prophecy’ Paul is thinking primarily of immediate Spirit-inspired prophetic utterance or of non-charismatic communication-report of revelation previously given by the Spirit.⁴⁴ 1 Corinthians 14:6, with its distinction between ‘revelation’, ‘knowledge’, ‘prophecy’, and ‘teaching’, points in the direction of spontaneous prophetic utterance (note also 1 Cor. 14:24-25; 2 Thes. 2:2).⁴⁵ Indeed, the Pauline contrast between ‘prophecy’ and ‘tongues’ in 1 Corinthians 14:1-40 suggests that what we have here is a contrast between two forms of spontaneous speech: prophecy as spontaneous intelligible speech, and tongues as spontaneous unintelligible speech. If this is so, then there is a stronger tendency for spontaneous prophetic utterance in the Pauline churches than in Judaism.⁴⁶

In view of this, it seems not unreasonable to assume that at least some of the ‘visions’ and ‘revelations’ (1 Cor. 9:1; 15:8; 2 Cor. 4:6; 12:1, 7; Gal. 1:12, 16; 2:2), as well as the ‘mysteries’ (Rom. 11:25; 1 Cor. 4:1; 15:51; Eph. 3:9; 5:32; 6:19; Col. 1:26-27; 4:3), mentioned by Paul form part and parcel of the Spirit’s revelatory work. This is especially so since there are indications that Paul is aware of the fulfilment of Joel’s promise that the Spirit of prophecy would be poured out upon the eschatological people of God, granting them ‘visions’ and ‘dreams’ (Rom. 5:5; Tit. 3:6; cf. LXX Joel 3:1-2; Acts 2:17-18, 33; 10:45).⁴⁷

Likewise, there is little question that, like Judaism, Paul views the Spirit as the Spirit of charismatic praise. The more obvious Pauline passages are 1 Corinthians 12:1-14:40, Ephesians 5:18-19, and Colossians 3:16. Here, the Spirit enables charismatic singing to God (1 Cor. 14:15; Eph. 5:19; Col. 3:16; cf. 1 Cor. 12:10, 28; 13:1; 14:2, 14), as well as to each other (1 Cor. 14:26; Eph. 5:19; Col. 3:16).⁴⁸ Both 1 Corinthians 12-14 and Ephesians 5:18-19 are important since they suggest that Spirit-inspired singing is seen to be one of the characteristic signs of being filled with the Spirit. At this point, Pauline pneumatology appears to come out stronger than Judaism since the latter does not emphasise this aspect of the Spirit to the same degree.⁴⁹ This is all the more so if we take into account the fact that in Paul charismatic praise probably includes singing in tongues (1 Cor. 14:15; cf. Acts 2:4; 10:46; 19:6).⁵⁰ The references to wisdom and understanding in Ephesians 5:15-19 is also worth noting, since it suggests that the Spirit of charismatic praise is none other than the Spirit of wisdom.

Somewhat similar to the case of charismatic praise is that of charismatic praying. The more obvious Pauline passages are Romans 8:15-16, 26-27, 1 Corinthians 14:14-15, Galatians 4:6, and Ephesians 6:18. Here, the Spirit enables the charismatic cry of sonship (Rom. 8:15-16; Gal. 4:6), as well as other forms of charismatic address or praying to God (Rom. 8:26-27; 1 Cor. 14:14-15; Eph. 6:18). Both the cry of sonship and the exhortation to pray in the Spirit in Ephesians 6:18 suggest that Spirit-inspired praying is also one of the characteristic signs of the presence of the Spirit. At this point, the difference between Paul and Judaism is even greater than before, since the latter seems to lack any obvious interest in this aspect of the Spirit.⁵¹

The case of charismatic preaching and teaching is not as simple. The more obvious Pauline passages are Romans 12:7-8, 15:18-19, 1 Corinthians 2:4-5, 12:28-29, 14:6, 26, 2 Corinthians 3:1-4:6, 6:6-7, Ephesians 4:11, Colossians 3:16, and 1 Thessalonians 1:5-6. Here, the Spirit is the source of inspiration, either more generally for people’s ministry of proclamation and instruction (Rom. 15:18-19; 1 Cor. 12:28-29; 2 Cor. 3:1-4:6; 6:6-7; Eph. 4:11; cf. Eph. 3:7), or more specifically for their charismatic preaching (1 Cor. 2:4-5; 1 Thes. 1:5-6) and teaching (Rom. 12:7-8; 1 Cor. 14:6, 26; Col. 3:16; cf. Col. 1:28-29). 1 Corinthians 2:4-5 and 1 Thessalonians 1:5-6 are important since they make the contrast between human words and divine Spirit/power. What is being emphasised is the fact that the readers had the common experience ‘of being addressed by God’s Spirit, of being grasped by divine power,…of being compelled with a whole-hearted conviction to accept and affirm Paul’s message’.⁵²

The difference between Paul and Judaism at this point is more difficult to judge. On the one hand, Schweizer and Menzies claim that Judaism sees the Spirit as the source of prophetic inspiration, including authoritative preaching and inspired speech. On the other hand, Turner argues that, unlike early Christianity, Judaism does not make any clear connection between the Spirit and charismatic preaching (defined as expository discourse or address). On the whole, Turner is right, in that most of Menzies’ references do not link the Spirit directly with prophetic proclamation or speech (manner) but rather with prophetic revelation (content), and the remaining texts are rather ambiguous.⁵³

The problem, however, is not solved completely in this way. On the one hand, in our earlier discussion of the Spirit of ethical living in Judaism we have seen that, contrary to Gunkel, prophetic revelation and instruction could seize or grip people deeply, as in the biblical cases of Nathan and David, Elijah and Ahab, Azariah and Asa, and Jonah and the people of Nineveh. On the other hand, one of the major effects of the Spirit of wisdom is the charismatic teaching of the sage, who ‘will pour forth words of wisdom of his own…[and] many will praise his understanding’ (Sir. 39:6-9 [NRSV]). Similarly, Wisdom of Solomon 9:17-18 speaks of people being ‘taught’ by Spirit-wisdom (cf. 1 Cor. 2:13), presumably through a sage such as Solomon. An obvious example of this kind of charismatic teaching would be the Teacher of Righteousness, who believed himself to be endowed with the Spirit of wisdom and revelation in order that he might instruct and so lead the Qumran community (cf. 1QH 9:30-32; 12:11-13; 14:12-13, 25; 16:6-7, 11-12; 1QS 4:18-22). Thus, while there appears to be a discernible difference between early Christianity and Judaism in terms of charismatic preaching (a more specific form of charismatic teaching), this is less true in terms of charismatic teaching in general.