In Greek: ο δε κυριος το πνευμα εστιν. ου δε πνευμα κυριου . . . The meaning of this phrase is a minor storm
centre in Pauline scholarship. See .e.g. Dunn 1970 and Moule 1972, both of whom
deny that the ‘Lord’ is Christ since they taken ο δε κυριος to refer
back to the ‘Lord’ in the quotation from Exodus 34 just given in 3:16. More
recently, Fathei 2000:289-302, has argued extensively for the traditional
reading, which I have adopted. The secret lies in seeing, as Fatehi does,
296-298, that ο δε κυριος may very well refer back to the ‘Lord’ in the
Exodus quotation at the same time as it stands for Christ. For the
quotation itself is already part of an application of the Exodus
text to present situation. I am sceptical, though, about Fatehi’s general
thesis to the effect that since the risen Christ and the Spirit in Paul are, at
least partly, dynamically and even ontologically identical (392-7), and since
the Spirit and God are just as intimately connected as in earlier and
contemporary Jewish literature (47-163), ‘Paul had a “divine” Christology’ in the sense that ‘Christ
would be included within the Godhead, rather than posited somewhere alongside God’
(331). What is troublesome is not so much the various readings, which are often
solid enough, but rather the conceptual framework (that of a ‘Trinitarian
theology’, 333, however tentative) with which the issue is addressed. A clear
sign of the problem is the fact that Fatehi constantly uses scare quotes around
the term ‘divine’, for instance when he speaks of Paul’s ‘”divine” Christology’,
his ‘view of Christ as “divine” person’, and the like (332). (Troels
Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material
Spirit [Oxford: Oxford University Press, 2010], 227-28 n. 32)