Christ, there are instances in which he seems to
use the term spirit in connection with human faculties
and temperament as a modern would. But by the
Spirit of Jesus, as a rubric for some of the contents
of the gospels, we mean (a) the divine power pos-
sessed by Jesus on earth, and (b) the divine power
which came upon His followers after His resurrec-
tion, rendering their life stable and effective.

Jesus has a spirit of His own, like any one else
(cf. Mark ii. 8, viii. 12), but the second Marcan
passage is omitted, and the former altered, by
Matthew and Luke, possibly from considerations of
reverence, although Matthew describes how Jesus
gave up his spirit on the cross ( xxvii. 50; cf. Eccles.
xii. 7, Luke xxiii. 46). Luke, on the other hand, adds
that Jesus as a child developed in spirit (έκραταιου+̃το
U+03COνεΊματι), and lays stress upon the power and
presence of the Holy Spirit in Jesus during His
ministry (cf. e.g. iv. 1, 14, iv. 18 f., x. 21). In the
Fourth gospel 'the spirit' of Jesus is twice men-
tioned ( xi. 33, xiii. 21) in connection with perturba-
tion of soul, quite in the popular usage of the term;
the characteristic doctrine of the Spirit has to be
sought elsewhere.

(i) In the synoptic gospels, the only occasion on
which Jesus mentions the Spirit in connection with
His mission is in self-defence, when the Pharisees
declared that His power of expelling evil spirits was
due to collusion with Satan. He claims that He
exercises this power by the Holy Spirit, i.e. as pos-
sessed by the Spirit of God, which works for the
establishment of the divine reign on earth by over-
throwing the reign of Satan ( Matt. xii. 28, a passage
from Q, where Luke characteristically -- cf. i. 55,

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