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 The Holy Spirit in the New Testament; a s 
 
 3 1924 008 810 511 
 
THE HOLY SPIRIT 
 
 IN THE NEW TESTAMENT 
 
^^^i>(^ 
 
 MACMILLAN AND CO,, Limited 
 
 LONDON • BOMBAY • CALCUTTA 
 MELBOURNE 
 
 THE MACMILLAN COMPANY 
 
 NEW YORK • BOSTON • CHICAGO 
 ATLANTA * SAN FRANCISCO 
 
 THE MACMILLAN CO. OF CANADA. Ltd. 
 
 TORONTO 
 
THE HOLY SPIRIT 
 
 IN THE NEW TESTAMENT 
 
 A STUDY OF PRIMITIVE CHRISTIAN 
 TEACHING 
 
 BY 
 
 HENRY BARCLAY SWETE, D.D. 
 
 REGIOS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF CAMBRIDGE 
 HON. CANON OF ELY 
 
 tA nvcvfia t<mv to (moiroiovv 
 
 MACMILLAN AND CO., LIMITED 
 ST. MARTIN'S STREET, LONDON 
 1910 
 5 
 
First Edition 1909 
 Reprinted, with slight changes, in January and November I'iw 
 
 
TO 
 
 THE MASTER OF TRINITY 
 
PREFACE 
 
 THIS book is not an attempt to demonstrate the truth 
 of the Catholic doctrine of the Holy Spirit by an 
 appeal to the New Testament, nor does it profess to make 
 a formal contribution to the study of New Testament 
 theology. Its purpose is rather to assist the reader in the 
 effort to realize the position of the first Christian teachers 
 and writers, when they speak of the Holy Spirit in con- 
 nexion with the history of their times or out of their own 
 experiences of the spiritual life. 
 
 In pursuing this aim I have not thought it necessary 
 to spend many words upon the questions of literary and 
 historical criticism which are raised by every book in the 
 New Testament. The testimony which the writers bear to 
 the belief or the experience of their age is but seldom, and 
 in a relatively low degree, affected by questions of this kind. 
 Whether the Miraculous Conception is a fact, as I believe, 
 or a legend, as many now assume, the story shews the 
 relation which, in the judgement of two representative 
 Christian writers of the first century, the Holy Spirit held 
 to the beginnings of our Lord's human life. Whether the 
 fourth Gospel was written by the son of Zebedee or by 
 some other early Evangelist, its estimate of the work of the 
 Paraclete is equally valuable as an interpretation of the 
 teaching of Christ upon this subject in the light of the 
 
viii Preface 
 
 subsequent history of the Apostolic Church. And whatever 
 views may be held as to the historical character of certain 
 narratives, or the date or authorship of certain books, the 
 New Testament as a whole speaks with a voice too clear 
 and full to be overpowered by the din of our critical 
 controversies. In the following pages I ask the reader to 
 listen to that voice, as it tells him what the presence and 
 working of the Spirit of Christ meant to the first generation 
 of believers. 
 
 In the first two parts of this book, which form a running 
 commentary upon the New Testament references to the 
 Holy Spirit, I have placed at the head of each chapter the 
 Greek text of the passages discussed in it. In the com- 
 mentary itself quotations are made in an English form, 
 which departs from the Revised Version wherever it has 
 seemed desirable to call attention to points of order or 
 structure or exact meaning which could not be emphasized 
 in a version intended for general use. 
 
 My best thanks are due to my friend Dr Bebb, 
 Principal of St David's College, Lampeter, who in the 
 midst of many engagements has found time to correct the 
 sheets of this book ; and to the compositors, readers, and 
 officers of the University Press, to whose conscientious 
 work I have owed much for many years, 
 
 I hope that I may be permitted to follow up this 
 study of New Testament Pneumatology by a companion 
 volume on the Pneumatology of the ancient Church in 
 post-Apostolic times. 
 
 H. B. S. 
 
 Cambridge, St Peter's Day, 1909. 
 
CONTENTS 
 
 PAGE 
 
 Foreword i 
 
 Part I. The Holy Spirit in the history of 
 
 THE New Testament ;.;, • • • • 9 
 
 Part II. The Holy Spirit in the teaching of 
 
 the New Testament in 
 
 Part III. Summary of the New Testament 
 
 doctrine of the Holy Spirit ... 281 
 
 Appendix of Additional Notes .... 361 
 
 Indices 407 
 
ofx erepoN men ^n nc5m<{) ka.\ ttpo<|>i4t&ic, erepoN A£ ^n eyAr" 
 reAfoic K&} (iiTOCToAoic, AKK 6n ecxr ka? t6 &yt6 rtNeY/wA Sp'ON 
 rd dN tt&Am$ re ki\) kiMniji Aia6i)ki;I Ti!i>c eef^^c AaAhca,n rpA<i>^c. 
 
 Cyril of Jerusalem. 
 
4 
 
 FOREWORD. 
 
 An enquiry into the teaching of the New Testa- 
 ment on the being and functions of the Holy Spirit 
 must begin with a brief retrospect. The New 
 Testament tacitly assumes acquaintance with the 
 Old Testament doctrine of the Spirit, and starts 
 from it. Before the reader can follow the Apostolic 
 writers in their advance upon the position of the 
 Hebrew Canon, he must understand what that posi- 
 tion was, and how it presented itself to the minds of 
 devout Jews in the time of our Lord, 
 
 I. The doctrine of the Spirit is a prominent 
 feature in the theology of the Old Testament. 
 While the Son or Word of God scarcely appears in 
 its pages, the Spirit of Jahveh or Elohim meets us 
 in each of the three great sections of the Hebrew 
 Bible. 
 
 The Hebrew r-iHah}, like the Greek irvevfia and 
 the Latin spiritus, originally had a physiological 
 and not a psychological value, denoting the human 
 breath. But since the breath is the symbol of 
 animal life, and in man is also the means of express- 
 
 ^ Oh rAah see Brown-Driver-Brlggs, Hebrew and English 
 Lexicon, p. 924;^, ff. 
 
 s. H. s. I 
 
 Oli 
 
\ 
 
 X 
 
 I Gen. i. 2, 
 Job xxxiii. 
 4, Ps. 
 xxxiii. 6. 
 
 Judg. xiii. 
 25, xiv. 6, 
 
 1 Sam. xi. 
 6;Geii.xli. 
 38, Exod. 
 xxxi. 3, 
 Num. xi. 
 17, Deut 
 xxxiv. 9. 
 Hosea ix. 
 7, Num. 
 xxiv. 2, 
 
 2 Sam. 
 xxiii. 2, 
 Mic. iii. 8. 
 
 2 TAe Holy Spirit in the New Testament 
 
 ing emotion and thought, the word naturally passed 
 into higher meanings, such as the principle of life 
 as contrasted with the ' flesh ' or material form ; the 
 seat of thought and desire, of the rational and moral 
 nature of man. While nephesh} {^vxv> anima) is 
 predicated freely of irrational animals as well as of 
 human beings, rilah is rarely used except in reference 
 to man or to God, in whose image man was made. 
 No Hebrew writer speaks of the ' soul ' of God*ibut 
 of the Spirit of God more frequent mention is made 
 than of the spirit of man. The Spirit of God is the 
 vital power which belongs to the Divine Being, and 
 is seen to be operative in the world and in men. 
 It is the Divine Energy which is the origin of all 
 created life, and especially of human existence and 
 the faculties of human nature. To its action are 
 ascribed gifts of bodily strength and physical courage, 
 as well as mental and spiritual capacities. More 
 particularly, it is regarded as the source of the gift 
 of prophecy. The prophet is a man of the Spirit^ ; 
 the Spirit of God falls upon him, fills his mind, and 
 speaks by his mouth ; he finds himself at times 
 dominated by a spiritual force which comes from 
 without and from above. Yet the prophets of the 
 
 ' On nephesh and rHah in relation to man see the remarks of 
 Prof. Kautzsch (Hastings, B. D. v. 666 b) : "As long as the Divine 
 breath of life is outside man it can never be called nephesh. ..on 
 the other hand the breath of life which has entered man's body 
 ...may be called either Hlah or nephesh." 
 
 " Such passages as Lev. xxvi. 1 1, Isa. i. 14, xlii. i, Jer. v. 9, where 
 God speaks after the manner of men, are scarcely exceptions. 
 
 8 nnn C^N, LXX. avSpwiro^ 5 irvtvfiaTo<j>6poi, Vulg. vir spiri- 
 tualis. 
 
Foreword 3 
 
 Old Testament lay no e?cclusive claim to the pos- isa. ixiii. 
 session of the Spirit. The nation of Israel as a whole Hagg.u.s, 
 had been under the Spirit's guidance from the time Neh"';!'^' 
 of the Exodus. Even the individual Israelite, though ^°- 
 not a prophet, might become conscious of the Ps.ii.ioff., 
 presence of a purifying, uplifting Power which he "''"■'°*'^^ 
 knew as the Spirit of God's holiness, the princely, 
 supremely good Spirit which was working in the 
 depths of his being. He learnt to recognize in it a 
 force which was present everywhere, on earth, in 
 heaven, and in Sheol, searching out men's ways, Ps. cxxxix. 
 throwing the light of God on the darkest recesses 
 of their lives. 
 
 To this consciousness of the activity of the Divine 
 Spirit in the life of Israel the Prophets added the 
 expectation of a future outpouring of spiritual life 
 which was to surpass all earlier gifts both in fulness ^"" 
 and in extent. They foresaw a great revival of '^^ 
 national vitality. The Spirit of God would breathe jer. xxxi. 
 on a dead people and they would live. The Spirit Ezek. 
 would enter into their hearts and be in them a ' new xxxvi^g— 
 spirit,' a spirit of penitence, obedience, and recon- ^+' '"""''• 
 ciliation with God. In those days the Spirit would joeiii. 
 be poured upon all flesh, i.e. on all sorts and con- 
 ditions of men in Israel, without distinction of age 
 or sex or rank. The desire of Moses the man of Num. xi. 
 God that all the Lord's people might be prophets "^^ 
 would at length receive its fulfilment. This great 
 outpouring of the Spirit would find its culminating 
 point in the Messianic King, on whom the Spirit of isa.xi.iff., 
 Jahveh was to rest permanently as trie spirit 01 
 
 I — 2 
 
Enoch 
 Ixvii. lo. 
 
 Judith xvi. 
 14, Apoc. 
 Baruch 
 xxiii. S, 
 Sirach 
 
 4 The Holy Spirit in the New Testament 
 
 -wrisdom and understanding, counsel and might, know- 
 ledge and holy fear ; the ideal Prophet, who would 
 be anointed by the Spirit to preach a gospel of 
 liberation and healing, comfort and joy. Great as 
 had been the energy of the Divine Spirit in their 
 own experience, it was foreseen by the Prophets that 
 the new Israel of- the Messianic age would be in- 
 spired both in head and members with a! fuller 
 strength and a deeper wisdom, corresponding with 
 the larger mission on which it was to be sent. 
 
 2. The student of the New Testament must 
 not overlook the non-canonical Jewish literature of 
 Palestine and Alexandria which was earlier than 
 the Christian era'. 
 
 In the Palestinian writings of this period the 
 doctrine of the Holy Spirit is less prominent than in 
 the Canon ; the stream of tradition on this subject 
 has grown sluggish and shallow^ The rising an- 
 gelology of Judaism seems to have checked the 
 earlier belief in the presence and activity of the 
 Divine Spirit. Thus the Book of Enoch, which 
 has much to say about angelic beings, and speaks 
 frequently of the 'Lord of the spirits,' mentions 
 the Spirit of the Lord but once. Nevertheless the 
 chief features in the Old ■ Testament doctrine re- 
 appear in this group of non-canonical writings. 
 They recognize the Spirit of God as the vitalizing 
 pow^r in creation, the author of prophecy, the 
 source of the purity and sincerity which give insight 
 
 ' * For a fuller treatment of this subject the reader may consult 
 t. F. Wood, The Spirit of God in Biblical Literature, pp. 6(5—113.. 
 
Foreword ' 5 
 
 and judgement ; they repeat the promise of & great xiviii. 24, 
 outpouring of the Spirit on Israel in the Messianic ^^'"^'■ 
 age, and they see in the future Messiah the special J^^i^eesi 
 
 r • ■ 1 1 1-r 23. Pss.of 
 
 organ 01 spiritual power and life. Solomon 
 
 The Alexandrian Jewish literature is far more xviii. 8.' 
 fruitful in references to the Holy Spirit, but less 
 faithful to the great lines of Old Testament teach- 
 ing. Under Greek influences Hebrew theology was 
 carried at Alexandria into new fields of thought 
 where it blended with conceptions more or less 
 foreign to it. Thus the Book of Wisdom magnifies 
 the cosmic significance of the work of the Spirit : the 
 Spirit of the Lord has filled the world; it holds all wisd. i. 7, 
 things together', it is in all things. It is practically xi.24— ' 
 identified with Wisdom ; Wisdom is a holy spirit of ""' ^' 
 discipline, a spirit intelligent, beneficent, philan- 
 thropic, all powerful, all seeing. This great gift is 
 not limited to Israel — so the writer of Wisdom not 
 obscurely hints. On the last point Philo is explicit ; 
 from his point of view the Spirit is ' the pure wisdom Degigant. 
 of which every man partakes ' ; if the worst of men 
 have their better moments, they are indebted for 
 these to this source of enlightenment. Eyen the 
 prophetic afflatus is not confined to the Prophets of 
 the Canon ; Philo himself had many a time been 
 conscious of a mysterious illumination which he could 
 ascribe to nothing short of a Divine gift. On the 
 Other hand the Old Testament conception of prophecy De migr. 
 is degraded by inspiration being regarded as an 
 ivGova-Laa-ixo^, a possession which overmasters the 
 prophet's reason, turning him into a mere instrument 
 
6 The Holy Spirit in the New Testament 
 
 upon which the Spirit plays. Of the elevation of 
 the moral and spiritual life of man by the immanent 
 Spirit of God Philo seems to have no knowledge. 
 
 I He attributes to the Spirit an operation upon the 
 
 / intellect rather than upon the heart. 
 
 There is, however, little reason to suppose that 
 any of the New Testament writers was indebted to 
 Alexandrian theology for his view of the work of the 
 Holy Spirit. The Epistle to the Hebrews, which 
 shews some affinity to Alexandrian ideas, contributes 
 less to the New Testament doctrine of the Spirit 
 than any other New Testament book of the same 
 length. If St Paul or St John owes anything to 
 Philo, it is in the field of Christology that the debt 
 has been incurred, and not in that of Pneumatology'. 
 Nor, so far as we can judge, is the Palestinian 
 literature responsible for the characteristic treatment 
 of the Spirit, which we find in the New Testament. 
 This treatment is doubtless due in great part to the 
 experience of the Apostolic Church, which was con- 
 scious of the new life of the Spirit, and describes the 
 things which it had seen and heard and felt and 
 known. But the experience of the primitive Church 
 was but a continuation and enlargement of the 
 experience of the Church of Israel which is ex- 
 pressed in the Old Testament. The New Testament 
 doctrine of the Spirit begins where the Old Testa- 
 ment doctrine breaks off. The Holy Spirit of the 
 
 ^ Philo's use of wapaicXTjTos is no exception ; it anticipates to 
 some extent the use of the word in i Jo. ii. i, but not its applica- 
 tion to the Spirit as distinct from the Logos. 
 
Foreword 7 
 
 Gospels and the Acts, of the Epistles and the 
 Apocalypse, is still "^o^ exerting power, especially 
 life-givingjjowerj' " ; the Spirit of God which moved 
 on the face of the waters, which inspired the Prophets 
 and the Psalmists, which guided Israel and dwelt in 
 the hearts of those members of the nation who were 
 Israelites indeed. But His presence under the New 
 Covenant is manifested in new ways : in the Con- 
 ception and Baptism, the life and ministry of Jesus 
 Christ ; in the regeneration and renewal of the 
 members of Christ ; in the common life and work 
 of His mystical Body, the Universal Church. 
 
 3. The New. Testament revelation of the Spirit 
 is partly historical, partly didactic. We see the Spirit 
 manifesting itself in the events of our Lord's life, 
 and in the experience of believers after His ascen- 
 sion ; and we also receive direct teaching upon the 
 work of the Paraclete and upon the relation of 
 Christians to Him. These aspects of the subject 
 will be separately examined in the first and second 
 parts of this book. In the third part an attempt 
 will be made to collect the chief results, and thus 
 to present the teaching of the Apostolic age as a 
 whole. 
 
 Mentes nostras, Domine, Spiritus Paraclitus qui 
 a te procedit illuminet et inducat in omnem, sicut tuus 
 promisii Filius, ueritatem. Per lesum Christum 
 Dominum nostrum. 
 
 1 See A. B. Davidson, Old Testament Prophecy, p. 370. 
 
PART I. 
 
 THE HOLY SPIRIT IN THE HISTORY 
 OF THE NEW TESTAMENT. 
 
 I. The Birth and Ministry of the Baptist. 
 
 II. The Conception and Early Life of Jesus. 
 
 III. The Baptism of Jesus. 
 
 IV. The Baptized Life and Ministry of the 
 
 Christ. 
 
 V. The Pentecostal Outpouring of the Spirit. 
 
 VI. The Life of the early Palestinian Church. 
 
 VII. The Founding of the Gentile Churches. 
 
reiMNAT&i XpiCToc; nporpexer B&nrfzeTM; M&pTYpeT- neipi- 
 zeTAi ; «lNi\rEi' AyNAMeic enireAeT; CYMnApoMApreT" ANepxerAi; 
 AiAAexeTAi. 
 
 nNeyMdi t6...A&Aoyn, AnocxeAAoN, ii(t>opfzoN...AiiMpoYN x^-pfc- 
 (W&TA, noiOYN inocToAoYc, npo<t>HT«iC, eY^rre^iCT^c, ttoimen&c 
 Kdit AiAackaAoyc. 
 
 Gregory of Nazianzus. 
 
I. 
 
 THE BIRTH AND MINISTRY "OF THE BAPTIST. 
 
 "Etrrat yap fiija'; ivcoirtov J^vpiov, koI olvov Koi aLKepa 
 ov /iij TTirj, Koi irvevfiaToi dytov TrXrja'd'^ffeTai ert ix Koikia^ 
 fiT]Tpo<; avrov' xal -jroWov^ t&v viStv 'ItTpar/X, eiTLarpey^ei 
 eVt K.vpiov TOP deov avr&v. xal avrot irpoekevcreTao evw- 
 TTiov avTov ev irvevfiari koi Bwdfiet 'HXeia, iiria-Tpiyjrai, 
 KapBiav iraTepiov em, rexva koX direiOeh ev (ppovtjcrei, BtKaicov, 
 eroi/ida-at Kvpim \a6v KaTetyKevaa-jxevov. 
 
 Kat 7ia')(apia<i 6 irarfip avTov eTrX-^a-dr] irvevp.aTO's dyiov 
 
 KciX eTrpo<f>'^Tev<rev Xiycov 
 
 Kai cri) Be, TraiBiov, 'n-po<f)ijT7]i; 'Tijria-Tov KK/rjOiqa-ri, 
 TrpoTTopevar] yap ivoairiov K.vpiov eroip.do'ai oBov<s 
 
 avTOv, 
 Tov Sovvai yvSxTiv a(OTr]pia<s t& Xam avTov 
 ev d<f)ecret dfiapTi&v avr&v. 
 To Be •jraiBiov Tjv^ave Kai eKparaiovTO irvevp^aTi,, koI rjv ev 
 Tail eprjfiOK ew? r)nepa<s dvaBei^emi avrov Trpo? tov 'ItrpaijX. 
 'KyeveTO pfjfia Oeov iTrl 'JcodvTjv tov TuayapLov viov ev Ty 
 iprj/itp. 
 
 TlapayiveTat, 'Ito- 
 dvr)<s ^aTTTiaTTJ'; 
 Kj}pvaa-o)v ev t^ 
 eprip.a) ttjv 'Iov- 
 BaLa<s, Xeycov Me- 
 TavoeiTe' fiyyiKev 
 yap rj ^aaiXeCa 
 T&v ovpav&v. 
 
 Lc. i. 15- 
 17- 
 
 ]Lc. i. 67, 
 
 76, 77- 
 
 'EyeveTO 'lajai/i;? 
 o PaiTTb^mv ev Trj 
 eprjfitp Kripv<T(7(OV 
 ^dvTia-fia fieTa- 
 voLa<i et? dipetrtv 
 dfiapri&v. 
 
 ^HX6ev el<s ira- 
 crav irepL'yaipov tov 
 'lopSdvov Krjpva- 
 (Toav ^diTTKTp.a jJbe- 
 Tavolai el<! at^eaiv 
 dfiapri&v. 
 
 Lc. i. 80. 
 Lc. iii. i. 
 
 Mc. i. 4, 
 Mt. iii. 1,2, 
 Lc. iii. 3. 
 
12 The Holy Spirit in the New Testament 
 
 Part I. i. 'ISov H^airooTeKKm top dyyeXov /j-ov, koI eTri/SXeyjrerai 
 
 MaTiii^ i ^^°'' ""^P^ 'Tpoadt'irov /A,ov...Kal ISov iyci> atroareKKm vfitv 
 
 (LXX.), 'HXiai/ TOP @ea-0LT'r]v...o'; aTroKaTatrrrjcreL KapSiav Trarpo^ 
 
 iv. 4, 5 \ r/ 
 
 (LXX;= 'T^o? '^'ov. 
 
 Heb. xii. $o)i;j) ^o&VTO<; iv Tff eprjfi^ '^Toi/xda-are rrjv oSoy Ku- 
 
 Isa/xi.'j piov, ev6eia<; Troieire to? rpi^ov; rov deov -qfiSiv. 
 
 (LXX.'). 
 
 39' 
 
 Our first Gospel begins with the human descent 
 and birth of Jesus Christ ; our second, with the 
 ministry of John the Baptist. St Luke, true to his 
 
 Lc. i. 3. principle of ' tracing the course of all things from 
 the first,' starts from the parentage and infancy of 
 John, and his narrative reveals the fact that the 
 birth of the Baptist was accompanied by a manifes- 
 tation of the Spirit unparalleled in the life of the 
 Jewish people since the days of the Maccabees^ 
 
 Lc. i. s f., I . The movement began in a priestly home in 
 
 the hill country of Judaea, where the simple piety of 
 the Old Testament was reflected in the lives of the 
 aged priest Zacharias and his wife Elisabeth. Both 
 
 Cf. Gen. were righteous before God, walking in all the com- 
 mandments and ordinances of the Lord blameless. 
 To these 'Israelites indeed' a heavenly messenger 
 
 ' The Maccabean age recognized that prophets had ceased 
 in Israel; cf. i Mace. iv. 46, ix. 27, xiv. 41 ; Ps. Ixxiv. 9. Har- 
 nack (Mission u. Ausbreitung, i. p. 240 f., E. tr. i. p. 414 f.) 
 condemns the notion that prophecy died out long before the 
 Christian era, citing the case of Philo, the pre-Christian apoca- 
 lyptic literature, and the references to false prophets in the 
 Gospels. But admitting these exceptions, no outburst of prophecy 
 such as St Luke recprds is known to have occurred before the 
 eve of the Advent. 
 
 VU. I, XVII. 
 
 I 
 
The. Birth and Minisiry of the Baptist 13 
 
 announced the coming birth of the Forerunner. Part i. i 
 The tidings were brought by Gabriel, the angel of 
 Daniel's vision ; and they came to Zacharias in the Dan. 
 
 VUl. 
 
 Temple, as he, : stood ministering at the altar of Lc.i?i"i^i9. 
 incense. The son that is to be born, so the angel Lc.i.i5ff.; 
 said, shail be great in the sight of the Lord, and vi'.3,judg. 
 wine and strong liquor shall he not drink, and with j"'" *' ^' 
 Holy Spirit shall he be filled^ even from his mother's 
 womb ; and many of the sons of Israel shall he turn 
 unto the Lord their God^, and it is he who shall go 
 before in His sight in the spirit and power of Elijah, 
 to tuT'n fathers' hearts to children and disobedient 
 m.en to walk in just mens wisdom, to make ready for 
 the Lord a people prepared. 
 
 In these words the keynote of the Baptist's life 
 is struck. It is to be replete with the presence and 
 workings of the Divine Spirit ; in the power of the 
 Spirit it is to fulfil its mission of bringing Israel 
 back to God by recalling the age of the fathers, the 
 manners and life of the Prophets, the KingSj the 
 Judges, the Patriarchs, That it may do this it must 
 follow the best lines of Old Testament piety. John 
 must be a Nazirite all his days ; a new Samson, 
 fitted by lifelong abstinence for the great feats of 
 strength that belong to the consecrated life. The 
 
 ^ The phrase 'to be filled with Holy Spirit' is peculiar to 
 St Luke (Lc. i. 15, 41, 67, Acts ii. 4, iv. 8, 31, ix. 17, xiii. 9), 
 but the idea is found in the Old Testament (Exod. xxviii. 3, 
 XXXV. 31) : of. Schoettgen i. p. 255. 
 
 * For this association of the ministry of conversion with the 
 Holy Spirit cf. Ps. li. 13 : the immediate reference, as Lc. i. 17 
 shews, is to Mai. iv. 6. 
 
14 The Holy Spirit in the New Testament 
 
 Part I. i. exhilaration that comes from strong- drink is to be 
 
 unknown to him ; from his infancy he is to be filled 
 
 with a, spiritual power which will supersede the use 
 
 Cf.Actsii. of stimulants. If in this respect he is to resemble 
 
 ^3ff^, Eph. Samson, the work of his life is to be that of another 
 
 and yet greater hero of the Old Testament, Elijah 
 
 the Tishbite. The son of Zacharias and Elisabeth 
 
 Mai.iv.4f. will be Makchi's revived Elijah; with Elijah's 
 
 ^i^Kngs courage and force he will preach repentance in the 
 
 xix. 10. 14. (Jays of Herod and Herodias, as Elijah had preached 
 
 it to the northern kingdom in the reign of Ahab 
 
 and Jezebel. 
 
 After the birth of John both the parents of the 
 Baptist shared at times the gift of the Spirit which 
 was to be the lifelong endowijient of their son. On 
 the occasion of Mary's visit to her kinswoman, Elisa- 
 Lc. i. 41. beth was filled with Holy Spirit, and enabled to in- 
 terpret Mary's tidings with such clearness of insight 
 Lc. i. 43 that she recognized her at once as the mother of the 
 ToC/cupiow Messiah. Zacharias experienced a like inspiration 
 Lc i 67 when at the naming of his son \i^ prophesied. His 
 'prophecy^' is an echo of the message which he 
 had received from Gabriel and had at the time 
 disbelieved, but was now able to grasp and express 
 in even clearer terms : 
 
 Lc i. 7(5ff. Yea, and thou, child, shall be called ' Prophet of 
 
 the Most High; 
 
 ^ So the Benedictus was called in the Gallican Liturgy, where 
 it preceded the Eucharistic lessons, the prayer that followed being 
 known as colledio post propheiiam. 
 
The Birth and Ministry of the Baptist 1 5 
 
 For thou shalt go before in the sight of the Vord Part i. i. 
 
 to make ready his ways, '■' 
 
 To give knowledge of salvation to his people 
 In remission of their sins. 
 
 The words carry us somewhat further than those cf. Lc. i. 
 of Gabriel, but do not go beyond the sphere of 
 Old Testament teaching ; the prophetic books of the 
 Old Testament are full of a salvation in store for 
 Israel, and even the reference to the remission of 
 sins can be paralleled without difficulty. Zacharias See 
 speaks as any pious Israelite versed in the Psalms xxlii. 32^ 
 and prophetical books might have spoken in the Numb/' 
 Soirit xiv. i7ff., 
 
 ^P^""" PS.IXXXV.2, 
 
 2. The child John fulfilled the promise of his Jer. xxxi. 
 birth. Men marvelled ncit only at the story of his 
 birth, but also at the growingi strength of his young 
 life ; the hand of the Lord was with him. The Lc. ;. 66 
 phrase again follows Old Testament lines, recalling ^mw/^eT 
 scenes in the lives of Elijah and Elisha, whose feats f^Sngs 
 of physical or spiritual strength are ascribed to ' the ^"l^' *f •;;, 
 hand of Jahveh upon' them. In Ezekiel the inrush is- 
 of prophetic inspiration^ is repeatedly attributed to iii!^i4/22,' 
 the same cause. The conception comes very near ^"M; ^^ 
 to the Old Testament view of the Spirit as the ''i- '• 
 operative power of God, and in this sense the words" 
 are probably used by St Luke ; but his choice of 
 a preposition tempers the metaphor'. The Hand 
 
 ^ Cf. Brovm-Driver-Briggs, p. 390^: X is used here "of [the] 
 grasp of [JahvehJ's hand in prophetic inspiration." 
 
 ' St Luke uses //.eTo. again in this phrase (Acts xi. 21); in is 
 employed,- but in another sense, Acts xiii. 11. 
 
1 6:' The" Holy Spirit in the New Testament 
 
 Parti, i. olSi*®od was 'with' the son of Zacharias; the child- 
 hood of John was not swept by great gusts of 
 Divine afflatus, but rather it was guided and up- 
 held by a Presence which made it both sweeter 
 and stronger than childhood commonly is. The 
 •sanie thought is expressed more distinctly when it 
 
 Lei. 80. is added that the child grew and waxed strong in 
 spirit. The spiritual faculties of his nature gained 
 strength day by day, keeping pace with his physical 
 growth. 'Spirit' is here the spiritual side of human 
 , life, in contrast with the animal or the merely intel- 
 lectual. But the progressive strengthening of the 
 spiritual life in man implies the action of the Spirit 
 of God^ ; it is not normal or automatic, like growth 
 to physical niaturity. The future Baptist was no 
 ordinary boy ; in him the development of body and 
 spirit ^roc&&&eA pari passu. In the sunshine of the 
 ,1 Divine favour, under the quickening breeze of the 
 'I)ivine Spirit, the lad's powers of spiritual perception 
 and activity ripened daily, even as his body was 
 braced and matured by the air of the Judaean high- 
 lands where he had his home. 
 
 Meanwhile John was not wholly ignorant of his 
 destiny ; he could not have lived as a nazir with, 
 out being aware that some special calling was upon 
 him. By the time that he had reached maturity 
 both his parents were probably dead', and the youth, 
 
 1 The process is described in Eph. iii. 16 iva 8<3 \>^lv...hvva^ei. 
 KfMTaiioOrjvai. (cortip. St Luke's iKparauyvro) 810 Tou TTVoJ/iaros avroC 
 CIS TOi/ icio avOpumov. 
 
 ' Both were of advanced age at the time of his birth (Lc. i. 7). 
 
The Birth and Ministry of the Baptist 1 7 
 
 left alone in the world, chose the life of an ancho- Part i. i. 
 rite ; he was in the deserts. Not far from his home 
 the Essenes had their settlements, above the shores 
 of the Dead Sea\ over Engedi and Masada ; and it 
 has been hastily concluded that in early life John 
 identified himself with this Jewish sect. But, as 
 Bishop Lightfoot points out, "the rule of his life 
 was isolation ; the principle of theirs, community^!' 
 An Essene, then, he did not become, though like 
 others of his time he may have been influenced by 
 the asceticism of the Essenes'. Nor is it probable 
 that his first move took him into the immediate 
 neighbourhood of their resorts ; the wilderness into 
 which he retired at first was, it may be supposed, 
 the uninhabited country beyond the suburbs of his 
 native town. There he remained till the day of his 
 shewing^ unto Israel, preparing himself by an ascetic 
 life and a devout silence for the call to active 
 work°. 
 
 ^ Pliny ^ iV; V. 17 "ab occidente litpre Esseni fugiunt." 
 
 * Colossians^ , p. 161. 
 
 * For an instance of a recluse who was not an Essene see 
 Joseph, vit. 2 inidofievoi TLva 'Bdvvovv ovofta Kara t^v epTj/xiW 
 SiarpiySetv, iarOiJTL /ler diro hivhpiav ■xpiaii.evov, ktX. 
 
 * dyaSei^ems : cf. Lc. X. I, Acts i. 24, and Godet's remark 
 {Saint Luc^ i. p. 159): "le mot...designe proprement I'installa- 
 tion d'un employe dans sa charge, sa presentation officielle." 
 
 . " The story has points of resemblance to that of Samuel's early 
 life; see i Sam. i. 5, 11 ; iii. 19— iv. i. Cf. Loisy, Les Evangiles 
 Synoptiques, p. 315: "le rddacteur de cette notice... parait etre 
 souvenu du jeune Samuel grandissant dans la retraite du sanc- 
 tuaire, jusqu'i ce que sa reputation de prophfete se rdpande dans 
 tout Israel." 
 
 s. H. s. 2 
 
XVU. 2. 
 
 1 8 The Holy Spirit in the New Testament 
 
 Part I. i. 3. The call came to John as it had come to the 
 
 LcliT. old prophets, in 'a word of God' which addressed 
 
 Stt^eos itself directly to his consciousness. St Luke uses 
 
 'iliv v\ ^"'^^ vc^ox^ a well-worn phrase from the Old Testa- 
 
 I Kings ment \ As ' the word ' had come to Elijah, so it 
 
 came to his successor; John knew that he had 
 
 heard in his spirit the Voice of God speaking to 
 
 him, and that he stood in the Divine Presence, 
 
 a servant called to do the bidding of the God of 
 
 Israel. This word reached him through the Spirit, 
 
 which had filled him from the beginning ; but it was 
 
 a new movement of the Spirit, and one which at 
 
 once gave John a place in the great line of the 
 
 ancient prophets. From that day all Israel knew 
 
 that it had a prophet again. It was indeed a 
 
 notable day in the life of the nation, and St Luke 
 
 Lc. iii. I. marks it by an elaborate effort to fix the date of the 
 
 year in which it fell. 
 
 We enter now on ground which is common to 
 
 the three Synoptists. But St Luke still has a source 
 
 of information which neither the Second nor the 
 
 Mc. i. 4 First Gospel has used. There came John the Baptizer 
 
 t'^ami- ^^ the wilderness is all that St Mark has to tell ; 
 
 l^."'-... St Matthew adds that the wilderness was that of 
 
 Mt. 111. 1. 
 
 Lc. iii. 3. Judaea. St Luke is more precise : he came into all 
 the circuit of the Jordan. The call drew him forth 
 from the solitudes of the Judaean highlands : he 
 descended into the valley through which the Jordan 
 drops into the Dead Sea. His purpose may have 
 been twofold. In the first place, the Jordan valley 
 
 ^ LXX. passim ; eyeVcTO p^/xa Kvpiov iiri... 
 
The Birth and Ministry of the Baptist 19 
 
 was in direct communication with Jerusalem; thither Part i. i, 
 
 people could flock to hear from his mouth the word 
 
 of God. But further, the Jordan supplied the water 
 
 necessary for a great baptismal rite. The 'word' 
 
 which came to him had sent him not only to preach 
 
 repentance but to baptize any who repented\ He 
 
 had no doubt as to the reality of his mission, yet he 
 
 was conscious of its limitations. He could preach Mc, Lc. 
 
 a baptism of repentance unto remission of sins, but J^toJoST 
 
 had no authority to remit. He could baptize with tJ^rZ]. 
 
 water, but not with the Spirit. Himself full of the 
 
 Spirit up to the measure of his capacity, he could 
 
 not bestow the Spirit upon other men ; his baptism 
 
 was a bare recognition of a change of purpose which 
 
 would purify and spiritualize life. For more than 
 
 this the Baptist pointed to another, mightier than 
 
 himself, for whom his mission was preparatory. In 
 
 this propaedeutic purpose there lay the deeper aim 
 
 of his ministry, which seems to have been revealed 
 
 to him with a force of a second 'word of God.' It was 
 
 not till his preaching of repentance had raised ex- Lc. ;ii. 15. 
 
 pectations which he was unable to fulfil that he 
 
 began to speak of one who should come after him 
 
 and baptize with the Holy Spirit. The same Voice 
 
 which sent John to baptize with water guided him Cf. jo. i. 
 
 to the Person who possessed the fountain of the 
 
 ^ Jo. i. 33 o Trefjol/a's /as ^airri^eiv iv vSart. The prophets had 
 associated lustrations with the Messianic times; e.g. Jer. xxxiii. 8, 
 Ezek. xxxvi. 25, Zech. xiii. i. Such passages may have prepared 
 John for this further commission, and the nation to accept his 
 baptism. 
 
20 The Holy Spirit in the New Testament 
 
 Parti. i. Spirit. Thus the ministry of repentance grew into 
 
 jo.rTt a witness concerning the Light. The Spirit led the 
 
 Baptist on from one step to another until his whole 
 
 task was fulfilled, and he could welcome the waning 
 
 jciii, 30. of his own reputation in the rising glory of the 
 
 Christ. 
 
 The Synoptists, or the primitive tradition which 
 is behind the Synoptic Gospels, saw in the ministry 
 of John the Baptist a fulfilment of ancient prophecy. 
 Mc. i. 2, In the words of the second Isaiah (xl. i) he was the 
 Levi. 27'. voice of one that crieth. Prepare ye in the wilderness 
 the way of the Lord, make straight in the desert a 
 high way for our God. Malachi (iii. i) had written 
 of him, Behold, I send my messenger, and he shall 
 prepare the way before me^. According to the fourth 
 Jo. i. 23. Gospel the Baptist quoted the former passage in 
 reference to himself, and the latter is applied to him 
 in the Benedictus and even in the message of Gabriel 
 to Zacharias. The new Prophet was conscious that 
 he gave effect to the expectations of his prede- 
 cessors" by preparing the way of the Christ. The 
 Spirit which moved them to write moved John to 
 act, and through his mission there was given to their 
 words a fulfilment larger and greater than any that 
 they could have imagined. 
 
 4. The conception of the Spirit which appears 
 
 ' The quotations are not exact, agreeing neither with LXX. 
 nor M.T. ; possibly they were taken from a catena of prophetic 
 testimonies (see St Mark, ad loc). 
 
 » On this see i Pet. i. 10 ff. with Dr Hort's notes on the 
 whole passage. 
 
The Birth and Ministry of the Baptist 2 1 
 
 in these records of the early life and the ministry of Part i. i. 
 John the Baptist is in accord both with the place of 
 John in the order of events and with the Jewish- 
 Christian origin of the records. It is also essentially 
 of a piece with the teaching of the Old Testament. 
 John was in fact what Jesus was supposed to be, ' a 
 prophet as one of the prophets,' a true successor of 
 the old Hebrew prophets, not so much of the pro- 
 phets of the canon as of the non-literary seers who 
 began with Samuel and culminated in Elijah and 
 Elisha. In some respects he even recalled the earlier 
 type of Old Testament heroes represented by Samson 
 and the Judges. The Holy Spirit with which he 
 was filled was not the new spirit of Christ and the 
 Christian Church, but the spirit which gave to the 
 saints of the Old Testament the strength and wisdom 
 which was theirs ; the spirit of Nazirite consecration, 
 of absolute courage and loyalty to God, of utter 
 self-abnegation ; the spirit and power of Elijah, the 
 Prophet-preacher of northern Israel. John was a 
 prophet and more than a prophet ; he rose to a 
 level of moral grandeur never attained by the 
 greatest of his predecessors ; yet it was not given to 
 him to enter the Kingdom of Heaven, or to taste 
 the good things which were prepared for the members 
 of Christ. He stood on the border of the promised 
 land and from his Pisgah saw it with his eyes; 
 he beheld the Spirit descend on the Christ and 
 knew that this was the greater Baptist, who should 
 baptize with the Holy Ghost. But he himself was 
 not thus baptized, and, full as he was of the Spirit, 
 
22 The Holy Spirit in the New Testament 
 
 Part L i. there were mysteries in the spiritual life which he 
 could not have understood. The Spirit was in John 
 the Baptist as it was in the ancient Psalmists and 
 Prophets, not as afterwards it dwelt in the Apostles 
 and prophets of the New Testament, not as it now 
 dwells in all believers ; and it is among the evidences 
 of the substantial truth of the Gospel records that 
 the last of the prophets of Israel is represented as 
 inspired by the Spirit of the Old Covenant, and not 
 as he would have been depicted by the imagination 
 of men who had tasted of the Pentecostal gift. 
 
 On the other hand the Spirit in the Baptist 
 prepared the way of the Lord with greater direct- 
 ness and plainness of speech than in any of the 
 prophets of the Old Testament. Even the Synop- 
 tists represent John as preaching the near approach 
 
 Mt. iii. z of the Kingdom of Heaven; creating expectations 
 of the imminent coming of the Messiah, and thus 
 
 Lc. iii. i8 ' proclaiming a gospel to the people,' i.e. to Israel. 
 
 xsTeftTv- III the fourth Gospel Jesus is declared by him to 
 
 ratw"). be ^^^ ^°^ °f ^°'^' ^^^ ^^^^ of God, the Bride- 
 jo.i.29,34, groom of Israel, whose fame must grow while His 
 3 . "1- 29- forerunner waned. Thus the ministry of the Baptist 
 was a link between the old order and the new, and 
 when Jesus began to teach He took up the thread 
 Mci. i4f. which John had been compelled to drop. In the 
 Baptist the prophetic Spirit uttered its last testi- 
 mony to Him that was to come, completing the 
 witness of the Old Testament at the moment when 
 the Christ was ready to enter upon His work. 
 
II. 
 
 THE CONCEPTION AND EARLY LIFE OF JESUS. 
 
 K.al elaeXdcDv tt/so? avrrjv elirev Xatpe, KS'^apiTm/iivij ■ Lc. i. 28 — 
 o Kvpio'i fiera <Tov...fjLTj <j)oj3ov, M.api,d/i, evpei yap %ajOM' irapa ^ 
 rm 6em' koX IBoii orvW'^fiyjrri iv yaaTpl xal re^Tj vlov, KaX 
 KaXeaei,<; to ovo/j,a avTov ^Itjo-ovv. odro<s earai fieya^, Koi 
 vi6<i "Ti^L<TTOv KkifdrjaeTai' Koi Baxrei aiiTW Kvjoto; deo^ 
 Tov Qpovov AaveCB... irvevp-a ayiov eireXevaeTai eVi ere, 
 KoX BvvafiK "Ti^LoTov iirKricidcrei croi • Sio Kal to yevvwp,evov 
 ayiov KXTjdrjcreTai, vlo<s 6€ov...oti, ovk dSwuTija-ei irapa tov 
 deov irav prjpM. 
 
 Kat eirX'qaOi} TrvevfiaTCi dyiov r) 'EXei(rd,^eT...Kal Lc.i.41,46. 
 elirev M.apidp, M.eyaXvvei, ■fj '^v^pj fiov t6v Kvpiov kt\. 
 
 yi.v7]<TTev6ela7f<i t^s [ir)Tpb<; avTov M.apia<; Tm 'l(0(rij(f>, Mt. i. 18. 
 irplv ^ a-vveXdeiv avTOv<s evpedrj iv yaaTpl e'x^ovaa ex 
 •7rvevfiaTo<s ayiov. 
 
 'laxyijij), utos AaveCS, fir) <f>o^rjd'p'; irapaXa^elv Mapiav Mt. i. 20, 
 T'^i/ yvvalKo, aov to ydp iv avTrj yevvrjOev e/c irvev- 
 fiaTOi; ia-Tiv ayiov. Te^eTai Be vlov, koL KaXeaeiif to ovofia 
 avTov ^Irjo-ovv auTOS yap craxrei tov Xaov aiiTov diro t&v 
 d/juipTt&v avT&v. 
 
 "AydpayTroi; rjv iv 'lepovffaXrj/M S ovofia 1iV/ieol>v...irpoa'- Lc. u.25 — 
 Sevp/ievo<; irapaKXijaiv tov '\crparjX, kol irvevijua fjv dyiov ^'' 
 i-rr avTov Kal rjv avT^ Ke')(^priij,aTi<Tiievov viro tov 
 TTvevfiaToi; tov ayiov iir) IBelv ddvaTOv irplv rj hv iBrj tov 
 ypia-Tov Kvpiov. Kal ^Xdev iv Tm irvev/jbaTi 64? to lepov 
 ktX. 
 
 Kat riv"Avva •7rpo<f>r]Tiii...Kal iXdXei irepl avTov iraa-iv Lc. ii. 36, 
 Tots irpoaBexo/JiivoK XvTpcotnv 'lepovaaXijp., 
 
24 The Holy Spirit in the New Testament 
 
 Part I. ii. To h\ iraiZlov rjv^aveu koL i/cparatovTo irXijpovfievov 
 
 LcliTio. o'o^ia, KoX X*^/"' ^^°^ V" ^"""^ avTO. 
 
 Lc.ii.42 — "Tirefjueivev 'Ii^o-ot)? 6 irai<; ev 'Iepova-aXrjfi...evpov avrcv 
 
 5^- ev rp lepm KaOe^ofievov ev piiiaa t&v BiBacrKoXcov, Kal dicov- 
 
 ovTa avT&v Kol enreptoToovTa avTov<;. e^CaravTO Be iravre^ 
 01 aKovovre<; avrov iirX rjj crvvecrei, koX rat? avoKpio'ea-iv 
 avTov...Kal etirev irpo'i avTovi Tt on i^rjTeiTe [le ; ovk ■ghene 
 OTi ev T04? Tov iraTpoi /jlov Set elvai fie ; Kal rj /iJjrijp avrov 
 BieT'^pei irdvra rd pr]p,aTa ev rfj xapSia avriji. Kal 'Ii;<ro{/s 
 •jrpoeKoiTTev Ty ao^la koX ^XiKia koI j^aptTt irapa Bern Kal 
 dvOpmiroK. 
 
 I. The third Gospel draws both a parallel and 
 a contrast between the entrance into the world of 
 the Forerunner and that of the Christ. Each is 
 heralded by an annunciation, and in each case it is 
 the archangel Gabriel to whom the message is 
 entrusted. Moreover there is a strong general 
 similarity between the opening words of the message 
 to Zacharias and the message to Mary, which can 
 be seen at a glance when they are printed side by 
 side : 
 
 Lc. i. 13, J^ear not, Zacharias, Fear not, Mary, 
 
 15.30- because thy supplicationwas heard, for thou didst find favour with 
 
 God, 
 and thy wife Elisabeth and behold thou shalt conceive 
 
 in thy womb, 
 shall bear a son to thee, and bear a son, 
 
 and thou shalt call his name John, and shalt call his name Jesus. 
 ...For he shall be great... He shall be great... 
 
 But as each message proceeds to unfold the 
 greatness of the son who is to be born, a wide 
 difference appears. John is to be a great Nazirite, 
 
The Conception and Early Life of Jesus 25 
 
 a great prophet and preacher of repentance ; Jesus Part i. ii. 
 shall be called Son of the Most High, and the Lord Lc.TI^ 
 God"^ shall give him the throne of David his father, tllvK\^- 
 and he shall reign over the house of Jacob for ever; cmTs 
 and of his reign there shall be no end. Moreover, TP'>fi-''^^ 
 a pledge of this higher destiny is given in the greater "Xfieiia-a. 
 wonder of the Lord's birth. The Virgin's question, 
 How shall this be? is answered, There shall come Lei, 34 f. 
 upon thee Holy Spirit and the Most HigKs power' 
 shall overshadow thee ; wherefore also that which is 
 to be born shall be called holy'', son of God^. For 
 John the Forerunner it suffices that he shall be full 
 of the Spirit from his mother's womb, whereas Jesus Lc.i.15,31 
 is to be conceived by the power of the Spirit in the ivyalrpCj'. 
 womb, and for that reason (Sid) is to bear titles such 
 as could not be given to John. 
 
 At first sight Mary's question. How shall Lc. i. 34 
 this be ? appears to be the exact counterpart of 
 Zacharias's, How shall I know this ? But while the 
 latter was due to unbelief ^ the former, as the sequel Lc. i. 10. 
 shews, was called forth by the struggle to believe, 
 and accordingly it was answered not by a rebuke 
 but by the removal of the difficulty. The Angel 
 explains that the ordinary operation of a natural law 
 is in Mary's case to be superseded by the direct 
 
 ' Kvptos o ^eds, i.e. Jahveh, the God of Israel. 
 
 " Dr Nestle points out {Exp. Times, Aug. 1908) that aytos is 
 sometimes equivalent to Na^etpaios. But Jesus was not a Nazirite, 
 nor in any danger of being so regarded; cf. Mt. xi. i8f. 
 
 ' As to the soundness of the text of Lc. i. 34 f. see the remarks 
 of Bp Chase in Cambridge Theological Essays, p. 409. 
 
 * See Lc. i. 20, ovk iiri<TTeu(ra's : i. 45, 57 iruTTeva-acra. 
 
26 The Holy Spirit in the New Testament 
 
 Part I. ii. worlc of the Spirit of God. It is to be observed 
 that, as elsewhere in the first chapter of St Luke, 
 the answer is expressed in terms of the Old Testa- 
 ment. A ' holy spirit,' a breath of the Divine Spirit, 
 shall fall upon Mary with an illapse sudden and 
 irresistible ; the verb used to describe the illapse 
 (^liripyea-Qai) is employed by the LXX. for the 
 descent of a whirlwind, for the stirring of the mind 
 by a fit of passion, for the refreshing breeze that 
 springs up after a long spell of breathless heat\ A 
 ' power of the Most High ' shall cast its shadow over 
 her, even as the cloud of the Shekinah overshadowed 
 the Tabernacle", working silently yet surely, with the 
 gentleness of perfect strength. 
 
 The miracle of the Holy Conception is not alto- 
 gether without parallel in the history of revelation. 
 Physical effects are not infrequently ascribed by the 
 writers of the Old Testament to the agency of the 
 
 Gen. i. i. Spirit. The Spirit of God is represented as the 
 cosmic force which operated upon the primaeval 
 chaos ; and as the vital energy which maintains the 
 physical life in man'. Remarkable displays of bodily 
 
 Cf. judg. strength are ascribed to the action upon men of the 
 ' '^' Spirit of Jahveh. The Old Testament, moreover, 
 
 Gen. xvii. has its marvellous births, such as that of Isaac, with 
 
 17. 
 
 ^ Isa. xxviii. 18 Karoiyis <j)tpofUv7i lav hriXOy. Num. V. 14 
 [iav] iireKOy au™ Tri/eC/xa ^riXxia-em. Isa. xxxii. 15 Ims av eVt'X^ 
 (so codd. NA) £<^* v/x.as irvtv/JM a<ft v'l^XoC. 
 
 = Exod. xl. 35 LXX. eVeo-KtaCev (pE') ^,r' ovnjV 17 vtc^c'Xij. 
 
 ' This is at least a possible view of Gen. vi. 3 : see Driver 
 ad loc. 
 
 VI. 3, 
 
The Conception and Early Life of Jesus 27 
 
 which indeed a comparison is suggested by the last Part i. a. 
 
 words of Gabriel's answer, Nothing from God shall 
 
 be impossible^. Isaac, according to St Paul, was 
 
 'born after the Spirit^' i.e. by a special opera- Gai.iv.29. 
 
 tion of Divine power. The analogy is incomplete, 
 
 but to this extent it is sound ; in the conception of 
 
 our Lord, as in Isaac's case, we have an intervention 
 
 of Divine 'power' which supplies the place of 'nature' 
 
 in producing a physical result. In neither instance, 
 
 however, is the result produced without the spiritual 
 
 effort implied in the concurrence of the mother with 
 
 the Divine Will. By faith even Sarah herself Heb. xi. 
 
 received power to conceive seed... since she counted 
 
 him faithful who had promised ; and precisely the 
 
 same obedient faith is shewn in Mary's, Behold the Lc- i- 38- 
 
 handmaid of the Lord ; be it done to m^e according 
 
 to thy word. In each case moral strength was 
 
 imparted first, as the condition upon which physical 
 
 power followed ; by faith Mary, no less than Sarah, 
 
 received power^. 
 
 One vast difference distinguishes the Conception 
 of our Lord from other miraculous conceptions. It 
 not only implied moral and spiritual power in the 
 mother, but it gave an unexampled character to the 
 child. The Holy Spirit sanctified the flesh on which 
 it wrought. Of the Child of Mary while yet unborn 
 
 ' In Gen. xviii. 14 cod. D (the Cotton MS.) reads, as St Luke 
 seems to have read, irapa toS 6e.cm (ninjp). 
 
 ° Cf. Du Bose, Gospel according to St Paul, p. iigf. 
 
 " This was seen by the earliest constructive theologian of the 
 Church: see Irenaeus, iii. 22, 4; v. 19. i. 
 
28 The Holy Spirit in the New Testament 
 
 Parti, ii. (ro yei/u(oiievov)\ it is said that He shall be known 
 Lc.i. 35. as holy, even as son 0/ God. His unique conception, 
 i^',]o^'vi ■without human paternity, means that He is to hold 
 69; Acts this unique position in human history. The words 
 ijo. ii.2o, must be understood not as revealing the Divine 
 nature of our Lord as it was taught by St Paul and 
 St John and dogmatically by the post-Apostolic 
 Church, but with reference to their context and to 
 the beliefs of the Jewish- Christian circle in which 
 they were handed down. The Angel's words base 
 the sanctity and Divine sonship of Mary's child not 
 on His preexistence but on His conception by the 
 Divine Spirit^ This does not exclude other and 
 deeper reasons for His claim to the titles attributed 
 to Him, but it certainly makes the Holy Conception 
 one reason and the most obvious. Must not that 
 Child be' holy and son of God who had no earthly 
 father, whose mother was overshadowed by the 
 Power of the Most High ? Paternity is not, of 
 course, ascribed to the Holy Spirit by this process of 
 thought ^ for the Holy Spirit is not hypostatized in 
 
 ' With TO yewiaiJ.evov cf. Jud. xiii. 8, LXX. Tu 7roi8«j) Tw 
 
 TlKTOflivm. 
 
 ^ Sio Kal TO ytvvmfji,evov ayiov KXjj^iycreTai. 
 
 " (cXij^iJcreTat must not be pressed : ' shall have a right to the 
 title' is perhaps the nearest rendering: cf. i Jo. iii. i tva... 
 KX.r]6i5fj.€v • Kol e<Tixiv. 
 
 * On this point see Pearson ad loc.\ "because the Holy 
 Ghost did not beget him by any communication of his essence, 
 therefore he is not the father of him " : compare his note in 
 reference to TertuUian de came 18 and Hilary trin. ii. 26. The 
 maternity ascribed to the Holy Spirit in the Hebrew Gospel 
 
The Conception and £arly Life of Jesus 29 
 
 the early narratives of St Luke. God, working by Part i. ii. 
 His Spirit, is the Father of the humanity of Jesus, 
 in the sense that its origination from the substance 
 of the Virgin Mother was a Divine act. The result 
 of this Divine intervention is to be seen in the 
 human life of the Lord; in His sinlessness, His 
 entire consecration, His sense of the Fatherhood of 
 God, from the dawn of consciousness to His last 
 breath. The entail of sin was broken at last, and 
 one born of a woman was, even as man, holy and a 
 son of God. 
 
 2. When we turn to our other New Testament 
 authority for the Miraculous Conception, the opening Mt.i. 18— 
 chapter of St Matthew's Gospel, the whole setting **' 
 of the narrative is found to be different. No com- 
 parison is instituted here between John and Jesus ; 
 the first Gospel does not concern itself with the 
 Forerunner until the time comes when he begins 
 actively to prepare the way of his Successor. St 
 Matthew's interest lies wholly in presenting Jesus as 
 the predestined King of Israel. This is the purpose 
 of the pedigree which precedes and of the story of the 
 Magi which follows his reference to the Conception, 
 and it is kept well in view in the account of the 
 Conception itself. 
 
 In St Matthew the annunciation is made to 
 Joseph, and it follows in point of time the annuncia- 
 tion made in St Luke to Mary, for it represents the 
 
 (Orig. in Joann. t. ii. 12 ij m^9 l^ov, to ayiov ■n-vtv/m) refers 
 to the Baptism and was perhaps suggested by the usual gender 
 
 of nn. 
 
30 The Holy Spirit in the New Testament 
 
 Part I. a Conception as an accomplished fact\ An angel 
 (who is not said to have been Gabriel) is sent to 
 Joseph to assist him in forming a right judgement 
 upon a fact already known to him. Joseph is 
 accosted as a son of David, and the title may have 
 served to remind him that Mary's child, if acknow- 
 ledged by him, could claim a place in the royal line. 
 
 Mt. i. 20 f. But a higher destiny in fact awaits this child. That 
 which was begotten in her is of Holy Spirit ; and 
 she shall bear a son, and thou shall call his name 
 Jesus, for he it is who shall save his people from 
 their sins. This whole occurrence, the Evangelist 
 
 Mt i. 22 comments, was intended to fulfil the word of Jahveh 
 
 BXoK yiya- spokeu by the prophet Isaiah : 
 
 ycK i 
 
 Isa. viL 14. Behold the virgin shall be with child and bear a son. 
 
 And they shall call his name Etmnanuel. 
 
 St Luke makes no allusion to this prophecy ; to 
 St Matthew, with his keener eye for Old Testament 
 anticipations of the Gospel history, it seemed to 
 be a verbal prediction of the circumstances of the 
 miraculous conception. But it was more than this. 
 The words were spoken to Ahaz, King of Judah, at a 
 crisis when the enemies of Judah were conspiring 
 to dethrone the House of David ; the birth of the 
 virgin's son, whatever the exact reference may have 
 been, was to be a sign that God was with His people 
 and with the royal line. Such a sign, but with a 
 larger and deeper meaning, was given to Israel by 
 the Conception and Birth of Jesus. His very name 
 ^ Matt i. 20 TO h> avT% yewrfih/. Contrast St Luke's to 
 
The Conception and Early Life of Jesus 31 
 
 pointed Him out as a living pledge of God's Presence Part i. ii. 
 with Israel ; as Himself a Deliverer sent to save 
 Israel from enemies worse than Rezin and Pekah, a 
 Christ- King come to reign over the people of the 
 Lord. 
 
 All this is peculiar to St Matthew, and it is in 
 accordance with the special purpose of the first 
 Gospel. But the two records, though covering 
 different ground, and approaching the subject from 
 different points of view, are absolutely one in ascrib- 
 ing the Conception of Mary's Son to a Divine act. 
 Twice in Mt. i. 18 — 21 we are told that Mary 
 conceived ix TrvevjJiaTos ayiov^ — of, from, Holy Spirit, 
 The prepositional clause represents, even more 
 clearly than the words of St Luke, that the Spirit 
 was the source of the vitalizing energy which gave 
 life to the embryo in Mary's womb. It is at least 
 possible that the writer of the first Gospel borrowed 
 this mode of speaking from the use of his own 
 Church ; certainly it is found in the old Creed of 
 the Roman Churchy 
 
 It does not belong to the present enquiry to 
 consider the credibility of the Gospel narratives of 
 the Conception. The narratives are in any case a 
 true part of the first and third Gospels as we have 
 
 ' Cf. Jo. iii. 6 TO yeyew7]jj.ivov Ik tov iri/evjuaros. 
 
 ^ The Roman Creed of the second century used the same 
 preposition in reference to both the Spirit and the mother (tov 
 ytwrfiivTO. Ik irvcv/iwTqi dyCov koI Ma/Dias -riji irapdivov, qui natusest 
 de Spiritu sancto et Maria uirgine). Compare Mt. i. 16 e^ ^s 
 iyeyvrjOr] with V. 20 to iv avrg ytvvrjOh' €K irveujuaTOS i(TTiv ayiov, 
 and Ignatius, £j>k. 18 e/c airepixaroi [lev Aa^iS, Trvevfiaroi he dyiov. 
 
32 The Holy Spirit in the New Testament 
 
 Part I. ii. received them, and they form a most important 
 feature in the history of the work of the Holy Spirit 
 as it is given in the New Testament. In this act 
 the Spirit is seen presiding over the beginnings of a 
 new creation. As in the beginning of cosmic life, 
 . as in the first quickening of the higher life in man, 
 so at the outset of the new order which the Incarna- 
 tion inaugurated, it belonged to the Divine Spirit to 
 set in motion the great process which was to follow. 
 The first and third Gospels, in tracing this new 
 departure in human history to a unique operation of 
 Holy Spirit, are in line with the Biblical accounts of 
 the Spirit's action in the creation of the world and 
 of man\ In the new world, in the New Man, as in 
 the old, life begins with the Breath of God". 
 
 3. The birth of our Lord is not represented by 
 the canonical Gospels as in itself miraculous or 
 attended by any special signs of Divine power'. 
 The miracle lay in the Conception and not in the 
 birth of Jesus ; birth followed under ordinary con- 
 ditions. It was however preceded and followed by 
 
 Lc i. 41. another outburst of prophecy. Elisabeth was filled 
 with Holy Spirit when the Virgin visited her, and 
 the Virgin herself, if she answered Elisabeth with 
 
 ^ Gen. i. 2 (P), ii. 7 (J). 
 
 " This thought may lie in the background of Lc. iii. 38 toC 
 *ASa/i. ToB Btxni. Cf. I Cor. xv. 45 f. 
 
 * The Apocryphal Gospels on the other hand insist upon a 
 miraculous i5«>M J cf. Protev. Jacobi 18 f. wop^wos eyeWjjo-ev, o ou 
 X<op€i ij ^fTVi, Objection has been taken not altogether without 
 reason to the use of the term ' Virgin-Birth ' on the ground that it 
 admits of this interpretation. 
 
The Conception and Early Life of Jesus 33 
 
 the impromptu ode attributed to her in the Greek text Part i. ii. 
 of Luke i. 46, was certainly under the same influence. 
 In Latin texts, however, 'Elisabeth' is widely read 
 for • Mary,' and there is reason to suspect that neither 
 name stood in the earliest copies, in which case it has 
 been held that ' Elisabeth ' and not ' Mary ' must be 
 supplied. On the other hand there is much force in 
 the reply that the words All generations shall count Lc. i. 48. 
 m^e blessed are more suitable to the mother of the 
 Christ than to the mother of the Forerunner \ In 
 either case the Magnificat must be regarded as an 
 inspired song, and a witness to the spiritual activity 
 which prevailed in the circle to which both Elisabeth 
 and Mary belonged". This activity, according, to Lc. ii. 25, 
 the third Gospel, continued after the birth of our \b^7i ^ 
 Lord, and was extended to a group of devout Jews H^i^^^^l 
 who, in St Luke's words, were expecting consolation — "'' 
 for Israel, and a deliverance of Jerusalem,, at the ''^'"'" 
 coming of the King Messiah. To this little band 'le/jowa- 
 of faithful men and women, the true successors of isa. "xi. i 
 those whom the ancient prophets comforted in the x^lS-T^apa- 
 days of the Babylonian exile, the Holy Spirit spoke xaif^ou*'^ 
 by Symeon of Jerusalem and Hannah of the tribe of ^<M^o-re 
 
 J J •> ^ elsTijp Kap- 
 
 Asher. Hannah's psalm of praise when she saw the ^^ 'lepou- 
 Infant in the Temple is lost, but Symeon's has, like lc. ii. 38 
 
 ' The arguments urged on either side may be seen in the yetroTig 
 notes of Prof. Burkitt and the Bishop of Salisbury appended to ^'^'' 
 the introduction to Dr Burn's Niceta (pp. cliii f., civ ff.) ; see also 
 Prof. Burkitt's remarks in J. T. S. vii. p. 225 f. 
 
 " It is assumed that the Song is what it is represented to be, 
 and not a Jewish- Christian hymn put into the mouth of Mary 
 or Elisabeth, or the work of the Evangelist himself. 
 
 s. H. s. 3 
 
34 The Holy Spirit in the New Testament 
 
 Parti. ii. Benedictus and Magnificat, passed from St Luke's 
 Gospel into the daily offices of the Church, in which 
 it has been sung since the fourth century\ Hannah 
 was known as ' a prophetess ' ; whether Symeon had 
 a reputation of this kind does not appear, but he was 
 
 Lc. ii. 2Sf. to all intents a prophet; Holy Spirit was on him; 
 he was conscious of having received an oracular 
 intimation (rfv avrS KexfyfjfiCLTLafiei^ov) from the Holy 
 Spirit that he should live to see the Anointed of the 
 Lord^ ; it was the Spirit that moved him to enter the 
 Precinct at the moment of the Presentation ; the 
 Spirit breathes in every word of the Nunc Dimittis, 
 and his words to Mary are a formal prediction in 
 
 Lc, iL34f. the manner of the Old Testament Prophets. 
 
 4. Of the infancy of Jesus after the return to 
 Nazareth, the canonical Gospels, exercising a wise 
 reserve, have nothing to telP. The two notices of 
 His childhood in St Luke, though they do not 
 mention the Holy Spirit, are sufficient evidence of 
 the Spirit's continued action upon His opening life. 
 
 Lc. ii. 40. The first relates to His early years at Nazareth : the 
 child grew and waxed strong, being ever more and 
 vciore. filled^ with wisdom, and God's favour was upon 
 ^ See Apostolic Constitutions, vii. 49. 
 
 ° In Lc. ii. 25, 26 the transition from the anarthrous Trvev/ia 
 ayiov to TO TTv. ro ayiov deserves notice. With tov xpmtov Kvpiov 
 cf. I Regn. xxiv. 7, 11, xxvi. 9, Es. ii. 3, LXX. ; )(purro<i KvpvK 
 appears in Lam. iv. 20, Ps. Sol. xvii. 36. 
 
 " The portents and precocious sayings attributed to the child- 
 Christ in the Gospels of the Infancy present a contrast to this 
 reserve which has often been pointed out, but they exhibit no 
 true sign of spiritual life. 
 
 ^ irX-qpovixevov not irsTXijpu/tei'ov or izktjpaBev ; the filling, like 
 
The Conception and Early Life of Jesus 35 
 
 it. Again the Evangelist mentally compares the Part i. a. 
 Messiah with His Forerunner ; the first words of 
 his account are identical with those which he had 
 used of the childhood of the Baptist^ But more is 
 said of the Child of Mary than of the child of 
 Elisabeth ; in the former the strengthening of the 
 spiritual nature by the Divine Spirit'' was shewn by 
 a growing fulness of wisdom : the wisdom of a child, 
 it is true — for when He was a child He "spake as a 
 child, thought as a child, reasoned as a child " — but 
 of a child without childish faults and follies, whose 
 words and thoughts and judgements, while they were 
 such as became His age', fulfilled the ideal of child- 
 hood, so that at each stage in His growth nothing 
 was wanting to complete the development of mind 
 and character proper to that stage. And the Divine 
 favour was upon the Child, whether we understand 
 by yO'pi'i 0eov the complacency with which God 
 must regard a sinless life in child or man, or 
 the 'grace' with which He enriches nature in His 
 elect*. 
 
 So the Child grew into the Boy and the Boy 
 into the Man, the intellectual and spiritual growth 
 keeping pace with the physical. Jesus advanced Lc. a s^- 
 
 the physical growth, was progressive. Contrast Rom. xv. 14, 
 PhiL i. II, Col. ii. 10, and compare Eph. v. 18. 
 
 ^ Lc. i. 80, ii. 40 both begin : to 8« iroiStoi' )7i;|ove[v], koX 
 iKpaTaiovTo. 
 
 ' Doubtless irvev/MiTi, is to be supplied in ii. 40 (cf. i. 80). 
 
 ' Cf. Iren. ii. 22. 4 "in infantibus infans, in parvulis parvulus." 
 
 * See Du Bose, Gospel in the Gospels, p. 30. But the use of 
 -ya^vi in i. 30, ii. 32 points to the former sense. 
 
 3—2 
 
36 The Holy Spirit in the New Testament 
 
 Part I. ii. Continually^ in wisdom and stature and favour with 
 God and men. If the ascetic and strenuous youth 
 of John reminded the Evangelist of Samson, Jesus 
 recalls to his memory the gentler Samuel, whose 
 mother's song has suggested much of the Magnificat. 
 The Son of Mary at Nazareth, as the son of 
 cf. I Sam. Hannah at Raihah, became the favourite of His 
 '' ' " fellow-townsmen, while He was increasingly con- 
 scious of the abiding favour of God. 
 
 5. One glimpse of His boyhood was given to the 
 Rabbis at Jerusalem. At the age of twelve He was 
 again taken to the Temple. No Symeon or Hannah 
 was there to greet Him on this occasion ; but it did 
 not need the utterance of a prophet now to point 
 Lc. ii. 43 Him out. The Boy was distinguished from other 
 longer'rA boys by Spiritual gifts which in the atmosphere of 
 \^'v.°l^. the Temple manifested themselves to all that heard. 
 Even the masters of Israel were for the moment 
 Lc. ii. 47 lifted above the level of their solemn trifling by the 
 iTriT%<!vvi. marvel of His intelligence^ as it was revealed by His 
 (r«..o Tou). g^jjg^gj-g ^here was no attempt on His part to take, 
 with the precocity of premature knowledge, the place 
 of the teacher ; He was content to ask for informa- 
 tion, but His questions and the answers which He 
 
 ^ TrpoiKotrrev : cf. 2 Macc. viii. 8 Kara jxiKpov ets irpoKOJi-^v 
 ip)(Ofi,f.vov. Gal. i. 14 wpocKowrov tv T<p 'lovSaicr/iiu. 2 Tim, ii. 16; 
 iii. 13 (where 'TrpoKOTrreiv is followed by «Vt ■n-Xtiov, im to x^'^pov). 
 
 ' On aijvfa-ii see Lightfoot on Col. i. 9: " (nJi/eo-ts ' intelligence' 
 is critical : apprehends the bearings of things " ; it may thus imply 
 "a tentative, partial, approach to o-o^t'a." In the Boy Jesus o-oc^ia 
 was already present (iL 40, 52), but glimpses of it only were 
 caught by those who heard Him in the Temple. 
 
The Conception and Early Life of Jesus 37 
 
 gave when questions were put to Him by the Rabbis Part i. ii. 
 disclosed an ' apprehension of the bearings of things,' 
 a grasp of spiritual truth, which in one so young 
 amazed even experienced teachers. Both His ques- 
 tions and His answers have perished. But one 
 utterance^ survives, and it is a revelation of the 
 deepest secret of the Boy's heart. To His parents, 
 distressed by His disappearance and disposed to 
 resent it. His only answer was, Why was it that you Lc. «. 49. 
 sought me ? Knew you not that in the house of 
 my Father I needs must be ? The consciousness 
 of a unique relation to God, and an over-mastering 
 enthusiasm for the spiritual and eternal, had begun to 
 overshadow all earthly interests. Yet, as the sequel 
 shews, they were not suffered to interfere with the 
 obligations of human life, and the next eighteen 
 years are summed up in the amazing words, He was Lc ii. 51- 
 subject to them^. Thus the Spirit in the Boy is 
 seen at once illuminating thought and prompting to 
 duty ; opening the mind to the mysteries of God, 
 and at the same time urging the regular discharge 
 of the responsibilities of an obscure and monotonous 
 life. 
 
 ^ Cf. Lc. ii. 50 TO f^ftsj. o tXaXr^o-ei' a.vtoi%. 
 ^ 'Hv woToo-o-o/ievos expresses the attitude of His entire life at 
 Nazareth during these years of growth. 
 
III. 
 
 THE BAPTISM OF JESUS. 
 
 Mc. i. 9 — 
 
 II. 
 
 Mt. iii. 13 
 
 —17- 
 
 Lc. iii. 21, 
 
 12. 
 
 Jo. i. 32 f. 
 £v. sec. 
 Hebraeos. 
 Ev. 
 Ebionit, 
 
 Kai eycvcro ev ckei- 
 vois Tais 7//xepais i]\.6ev 
 'Iijcrovs aTTO No^OjOCT 
 
 'lopSavijv vjro loiavov. 
 
 Kal evdus avaPaaiiav 
 £K TOi; voaTOS eioev 
 {rx'fofievovs Tois oi- 
 joavoiis icai to 'TrviVfia 
 us ireptiTTepav Ka- 
 TOjSdivoi' ets oirdv" 
 
 Kot ^(dvi7 iyivtro e/c 
 T(3v ofipav<3v S« e? o 
 utos fiou, o ayamjTos' 
 Cf crol cvSoKijo'a. 
 
 Tote irapayiverai o 
 lT](Tovi airb Ttji FaXt- 
 Xaias tTTt tov lopSdvrjv 
 Trpos TOV luai'iji' ToS 
 Pa.7m(T6T}vaL mr av- 
 Tov. o 8i 8i€Kw\vev 
 avTov Xeyaiv rlym 
 ^eiav cj^o) VTTO trov 
 ^wTTTurO^vai, Koi ini 
 
 KptOel? Ss o 'Iijo-ous 
 etirev ovtm Ai^cs apTi * 
 ouTO) yap irpiirov Icrnv 
 Tj/uv irXijp(3(rai 7roo-av 
 
 SlKOU.OCrVVT]V. T0T£ a^i- 
 
 i;o-iv airov. 
 ^airrurOel's 8e 6 I17- 
 o-ovs evOv's avi^ri wn-o 
 TOi; DOaTOS ■ Ktti toon 
 ■qvim\6r](rav ol ovpa- 
 VOL, KoX £i8cv irvev/ia 
 6cov KaTa^aivov 
 (oo-ei iripia-Tepdv, 
 ipx6[ii.€vov err' av- 
 TOV • 
 
 Kal IBov ^U)vy] ck T(5v 
 ovpav(ov Xcyovtra Ov- 
 Tos ecTiv 6 vlds /tov, o 
 ayaTrjjrds, ^v £ euSd- 
 Kjjo-a. 
 
 ^lyivtTO Sk ev T<f 
 PwTrTKrOrjvai airavra. 
 TOV Xaov 
 
 /cat Ij;(7oC fiairrurOcv- 
 Tos /cat 7rpoo-eu;^o/ievou 
 dvem)(6'^vai tov ovpa- 
 vov, Kal KarapTJvai 
 TO irvcSfia TO ayiov 
 o'oijU.aTiKw tiSei oSs 
 ■n-epto-Tepav ctt oi- 
 Tov, Kal <^ci)v^v ef oi- 
 pavov ytviaOai Sii et o 
 vtds fiou, 6 ayairi^TOS' 
 cv (701 EvSoKiya°a. 
 
The Baptism of Jesus 
 
 39 
 
 Kat i/juipTvprjcrtv Iw- 
 ai^s \4ymv oTt T«- 
 OeafiaL to ■Trvev/j.a 
 Kara^aTvov cos tte- 
 pi(rrepav ii ovpa- 
 vov, Kal €p.eivev eir' 
 auTov Kaym ouk 
 gSetv auTov, aXA.' o 
 ir£/xi/ras /«.£ jSaTTTifetv 
 
 ev vSttTl CKEIVOS jUOt 
 
 Etirei/'E^' ov av iSjjs 
 TO TTvev/ia Kara- 
 I I /Salvov Kal p-ivov 
 lir avTOV, oi;tos 
 EO-Tiv o Panrri^mv 
 iv TTveu/iOTi d-yioi. 
 
 Ecce mater Do- 
 mini et fratres eius 
 dicebant ei: loannes 
 baptista baptizat in 
 remissionem peccato- 
 rum : eamus et bapti- 
 zemur ab eo. dixit 
 autem eis: Quidpec- 
 caui ut uadam et 
 baptizer ab eo? nisi 
 forte hoc ipsum quod 
 dixi ignorantia est, 
 
 factum est autem, 
 cum ascendisset Do- 
 minus de aqua, des- 
 cendit fons omnis 
 Spiritus sancti et 
 requieuit super eum 
 et dixit illi : Fili mi, 
 in omnibus prophetis 
 exspectabam te, ut 
 uenires et requiesce- 
 rem in te. tu es 
 enim requies mea, tu 
 es filius meus primo- 
 genitus, qui regnas in 
 aeternum. 
 
 Tov XaoC ySanri- Part I. iii, 
 (rOivTOi ^kOi Kal 'l?j, 
 O'oBs KOI i^airTia-Ori 
 imo Tov Imdwov. 
 
 Kal (lis dv^XOev airo 
 TOV vSaros r)Voi-fq(Tav 
 01 ovpavoi, KoX fXhiV 
 TO irvivp.a TO ayiov 
 iv etSet irepL(TT€pai 
 KaTiX.6ov<T7ii Kal elo"- 
 cX6ov(7rji eis avTov. 
 Kal fjioivr] iyivero Ik 
 TOV ovpavov \fyorvtra 
 
 V p,OV CI O VIOS, O 
 
 dyaTnjToi' iv <roi ev- 
 S6K7](Ta' Kal iraXiv 
 'Eyo) <rrip.€pov •ycyei'- 
 vqKa (7i. K(U tvOvs ir€- 
 pie\.aptjre Tov toitov 
 9(os /;t£ya, a loiav o 
 'luidwrji Xiyei avri 
 Su Ti's ei, Kvpix; Kai 
 n-aXiv tjxavrj i^ ovpavov 
 irpoi avTov Ouros ic- 
 Tiv 6 vios fiov, o dya- 
 TrijTos, itfi' ov evSo* 
 Kijo-a. 
 
40 The Holy Spirit in the New Testament 
 
 Part I. iii. The Holy Spirit, by which the Sacred Humanity 
 was conceived, working upon it during the years 
 of immaturity, had brought it at length to the full- 
 ness of its powers. The preparation was long, 
 extending far beyond the attainment of manhood, 
 for the manhood of Jesus was to be at its best and 
 strongest before He entered on His short public 
 
 Lc. iii. 11. ministry. When he began (ap^d/iei'os), he was 
 about^ thirty years of age. There does not appear 
 to have been any formal or technical reason for the 
 choice of the thirtieth year ; it may have been in 
 early times the superior limit of the term of Levitical 
 service^ but if so, the limit had been pushed further 
 back, first perhaps to twenty-five, and then to twenty 
 years. On the other hand the Rabbis did not enter 
 upon their office before forty^ and this was, accord- 
 ing to Irenaeus*, the magistri aetas perfecta. The 
 Lord was subject to no such restrictions, and when 
 He knew in His spirit that the time had come to 
 take up His public work, He came forward to do so. 
 It was no conventional rule that guided Him, but 
 the Holy Spirit working in the sphere of His human 
 
 ' For (OS, o)o-€i in St Luke see Lc. ix. 28, xxii. 59, Acts i. 15, 
 X. 3, xix. 7, 34. 
 
 '^ See Numb. iv. 3 (Heb.), and cf. viii. '24. The LXX. gives 
 25 in both passages. In i Chron. xxiii. 24, 27 David is said to 
 have made 20 the age at which the Levite began to minister; but 
 cf. xxiii. 3 and Dr Barnes ad I. 
 
 " See Schoettgen, i. 269. 
 
 * Iren. ii. 22—4 ff. Cf. / T. S. ix. p. 53 fi. 
 
 ° S§e Ellicott, Historical Lectures, p. 105. A widely different 
 view of the Lord's action in seeking baptism is given in the strange 
 
The Baptism of Jesus , 41 
 
 I. The tidings reached Nazareth that the pro- Parti, m. 
 phet John had begun to preach repentance in the Mc. i. 9. 
 valley of the Jordan, and that Judaea and Jerusalem 
 were flocking to him. Jesus recognized the call, and 
 set forth for the Jordan, with the purpose, as our first 
 Gospel says, of seeking baptism from John. We Mt. ni. 13 
 may imagine Him as crossing the Esdraelon valley nae^ivai' 
 from Nazareth, then following the course of the ""^ '""'°'''" 
 Jordan past Scythopolis (Bethshean), and finally 
 reaching the outskirts of the crowd of pilgrims which 
 marked the presence of the Baptist ; the spot may 
 have been either at the north end of the Jordan 
 valley, at Bethany or Aenon, or perhaps at the Jo. i. 28, 
 traditional locality near Jericho where the Jordan is '"" ^^' 
 preparing to empty itself into the Dead Sea\ 
 
 John, it appears, had entered on the second stage 
 of his ministry, in which he spoke plainly of a greater 
 Successor. There comes (he had said) he that is mc. i. 7f., 
 stronger than I after me, the strap of whose shoes I lciH. 16; 
 am not fit to stoop and unloose. I baptized you with \^\°' '' 
 water, but he shall baptize you with Holy Spirit. 
 And with fire, St Matthew and St Luke add', but 
 the words are perhaps due to recollections of the 
 Pentecost, or a reference to the 2<;«^«e«c/l(2^/i?_/^r6 which Mt. ui. 12, 
 is mentioned in the context ; if they are genuine, "' '"' '^' 
 the Baptist may have had in mind Malachi iii. 2 f. 
 
 tale for which the Gospel according to the Hebrews appears to 
 have been responsible (Hieron. c. Pelag. iii. 2, see p. 39, col. 2). 
 
 ' See Sanday, Sacred Sites, p. 338".; the ford near Jericho 
 is shewn in plate xxii. of the same work. Cf also Enc. Bibl 
 ' John the Baptist ' (2499 a). 
 
 ' Ktu. TTvpi is omitted, however, in Acts i. 5. 
 
42 The Holy Spirit in the New Testament 
 
 Part 1. iii, or Isa. iv. 4. The point is not important ; what 
 is material is the Baptist's explicit claim for his 
 Successor that He has the power to baptize with 
 (or ' in ') Holy Spirit^. The fourth Gospel explains 
 that John knew this by express revelation ; the same 
 Divine Voice which bade him baptize in the Jordan, 
 spoke of another who should baptize with the Holy 
 
 Ezek. Spirit. Spiritual baptism was the promised blessing 
 
 25''^'; of the Messianic age, and it was the prerogative of 
 
 28ff."' t^^ Messiah to bestow it. 
 
 It was at this moment that the Messiah Himself 
 
 Jo. i. 33. came to seek the baptism of water. John, according 
 to the fourth Gospel, did not recognize his kinsman ; 
 nor is there any improbability in this, if we remember 
 that the Baptist had been in the wilderness through 
 the greater part of our Lord's life at Nazareth. He 
 may indeed never have met Jesus hitherto. On the 
 other hand, the first Gospel represents the Baptist 
 as not merely recognizing Jesus but seeking to 
 
 Mt. iii. 14 prevent Him from submitting to baptism : John 
 
 ai-M). "'" would have hindered him, saying, I have need to be 
 baptized of thee, and dost thou (cru) come to me ? 
 The Lord's answer — His second recorded utterance 
 
 Mt. iii. 15. — was. Let it be so now, for after this manner it is 
 becoming for us to fulfil all righteousness. ' Such 
 sayings cannot be attributed to the imagination of the 
 legend-maker; they bear the stamp of originality. 
 John shrinks with characteristic humility from ex- 
 ercising his office on one who could give the baptism 
 of the Spirit. Jesus, without disclaiming the power 
 
 ^ Mc. iri/ev/iort dyt<j) : Mt, Lc, Jo., h/ jit. dyt'oi. 
 
The Baptism of Jesus 43 
 
 attributed to Him, puts the objection on one side as Parti. Ui 
 irrelevant in present circumstances ; it was appro- ~~ 
 priate to His present earthly life that He should 
 omit no act of homage that man can pay to the 
 ordinance of God. Upon this John ceases to oppose ; 
 Jesus follows the crowd to the place of baptism, and 
 is baptized in the Jordan\ perhaps last of all, or when 
 the crowd had dispersed^ 
 
 2. The Baptism itself was not marked by any 
 special manifestation, for the early addition to the 
 canonical narrative which states that the water was 
 illuminated by fire, or by a great light that seemed 
 to rise from it^ is probably no more than a legend 
 of second century growth. It was an act of humble 
 submission on the part of our Lord, and not of self- 
 glorification. But it was immediately followed by a 
 fresh illapse of the Spirit upon the newly-baptized. 
 The work of righteousness performed, Jesus at once 
 ascended from the water. As He. went up He 
 
 ^ Mc. £is Tw 'lopSaviji/. "Ev T(3 "lop&dvrj occurs in Mt. iii. 6, 
 Mc. i. 5, but not in reference to the Baptism of Jesus. 
 
 ' So Lc. {iv T<S I3awna-6TJ vol wiravTa Tov Xaov. Cf. Plummer 
 ad loc. " cum baptizatus esset omnis populus (cod. Brix.) ; not 
 ...cum baptizaretur (cod. Am.)." 
 
 * See Justin £>ia/. 88 KareXOovros toC Irjirov iirl to vSwp 
 KOI irCp av^<j>6'q ev T<f 'lopSdvy: the stoiy found a place also in 
 one form of the Praedicatio Fault. With it may be compared 
 the incident which follows the Baptism in the Ebionite Gospel 
 (koI eu^is irepiskoLiulii tov tottov ^(3s (i.eya: cf. the addition to 
 Mt. iii. 15 in the O. L, cod. a ("et cum baptizaretur lumen 
 magnum circumfulsit de aqua ita ut timerent omnes qui ad- 
 uenerant")- 
 
44 The Holy Spirit in the New Testament 
 
 Part I. iii. prayed \ and while He prayed there came to Him a 
 
 Jo. i. 32, 34 vision, which was shared, as the fourth Gospel tells 
 
 ilpaK^."" us, by the Baptist. The heavens seemed to be torn 
 
 asunder {a-x'-toiLivovs Mc), like a veil rent in twain^ 
 
 and from the sanctuary within the veil there floated 
 
 down a dove, or that which had the appearance of 
 
 a dove". With the vision there came a voice which 
 
 in the Lord's consciousness if not in the Baptist's 
 
 Mc. i. II. shaped itself into the words, Thou art my Son, 
 
 the Beloved; in thee I am- well pleased, or, in St 
 
 Mt. iii. 17. Matthew's later form^. This is m,y Son.. .in whom I 
 
 am well pleased; another tradition, preserved in the 
 
 Lc. iii. 11. ' Western ' text of St Luke, substitutes for the last 
 
 words, / this day have begotten thee\ The fourth 
 
 Gospel does not mention the Voice, for it gives the 
 
 Baptist's account ; the third Gospel seems (perhaps 
 
 only seems) to materialize the vision of the dove^ 
 
 ' Mc. ev6v<s dva/8a(Vci)V...e?SEV, Mt. evOvi av€Prj...Ka\ eiSev, Lc. 
 Jr](rov /cat Trpoirev^o/jLevov, 
 
 " The same word is used of the rending of the Temple veil in 
 Mc. XV. 38. 
 
 * All the Evangelists insert woret, or us. 
 Cf. H. J. C. Knight, Temptation of our Lord, p. 19, and 
 note : " According to the earlier records the Voice addressed 
 Him and no other." " St Matthew's record of the Voice presents 
 it as men reasoned and dwelt upon it." 
 
 ^ Ps. ii. 7 ; cf. Acts xiii. 33 where the words are quoted with 
 reference to the Resurrection. The Ebionite Gospel, it will be 
 observed, seeks to combine the two traditions : " there came a 
 Voice.. .saying, 'In thee I am well pleased,' and again, ' / this day 
 have begotten thee' " On John's exclaiming, Who art thou. Lord I 
 this Voice speaks a third time and returns to the form first used. 
 
 ° iy€veTO...KaTa^rjvai to irv£i5ju,a to oyiov crcoju.aTiKu! eiSei als 
 
The Baptism of Jesus 45 
 
 But the four Gospels agree that the dove was but Part i. m. 
 a symbol of the Holy Spirit, and that it was the 
 Spirit and not the dove which descended and abode 
 on the Christ^ The dove was the visible sign 
 which drew attention to the illapse of the invisible 
 Spirit ; the Spirit was not in the dove, even as 
 afterwards on the Pentecost it was not in the wind 
 or the fire. 
 
 3. So much is plain. But it is not so easy 
 to correlate the descent of the Spirit upon Jesus 
 immediately after His baptism with the previous 
 activities of the Spirit in His Conception and His 
 early life. The baptismal descent admits of more 
 than one interpretation. To the Ebionite Christian 
 the Baptism of the Lord was the moment at which 
 He received His Messianic sonship ; to certain 
 Christian Gnostics, the descent of the Spirit was the 
 descent of the Christ upon the man Jesus. The 
 Catholic Church, on the other hand, held that 
 from the moment of His Conception Jesus was the 
 Son of God, who as man was in all things guided 
 and controlled by the Spirit of God^ But if so, 
 what room was there for a fresh consecration, a 
 new flooding of His human life with the Holy 
 Spirit? What explanation is to be given, not of the 
 ■Trepurrepdv. But a-topMTiKov tiSos is not necessarily a material form : 
 rather it is the semblance of that which is material, as the oSs 
 which follows suggests. 
 
 "■ Mt. irvevfia Oeov KaTa^a.ivov...ipx°P-^°^> Mc. to ■nT«C/*a Kara- 
 jSotvov, Lc KaTa^rjvai to iiTtB/xa, Jo. to irveSfia Karapoxvov . . .tji-uviv 
 eir avTov. No evangelist says «T8ev irepun-epav Kwra^aivova-av. 
 
 " Cf. e.g. Iren. iii. 10, 11. 
 
46 The Holy Spirit in the New Testament 
 
 Parti.iii. Baptism itself, for that is sufficiently explained by 
 our Lord's answer to John, but of the great illapse 
 of the Spirit which followed it ? This question has 
 been anticipated by St Luke, the historian of the 
 
 Lc. iu. 23 Holy Conception. The Baptism marked a new 
 
 io?)^*"" beginning in the life of our Lord. As His Con- 
 ception was the beginning of His human existence, 
 so was the Baptism of His ministry. The Messiah 
 was about to enter on His official life, and at this 
 new a.p-yyi, this inception of His Messianic work, He 
 must receive a new outpouring of the Spirit. As He 
 had been conceived by the Spirit, so He must now 
 be anointed by the Spirit for His supreme office as 
 the Prophet, the Priest, the King of the Israel of 
 God. 
 
 Yet the Baptism, it is plain, was not a public 
 inauguration, nor did the vision and the voice which 
 followed it serve the purpose of bearing witness to 
 the nation that the Messiah had come. The crowds 
 who were baptized on the same occasion saw and 
 heard nothing, even if they were present at His 
 baptism ; there was no manifestation which addressed 
 
 Jo. i. 34. itself to the outward eye or ear. John indeed bore 
 witness to the vision which he had seen, and the Lord 
 carried away with Him from the Jordan a conscious- 
 ness of the Father's testimony which was a constant 
 
 Jo. V. 37. source of inward strength : the Father who sent me, 
 He exclaims, he hath borne witness concerning me, 
 
 I Jo. V. 6ff. To believers also for all time the Spirit and the Water 
 of the Baptism are among the abiding evidences of 
 the Messiahship of Jesus. But it is Inconceivable 
 
The Baptism of Jesus 47 
 
 that the purpose of the Baptism and the Descent of Part i. iii. 
 the Spirit was to impress the Jewish people generally 
 with the conviction that the Christ was among them. 
 As it is described in the Gospels, no scene could 
 have been less likely to produce such an effect ; 
 any who may have witnessed it saw nothing but 
 a peasant from Galilee receiving amongst hundreds 
 of other Jews the baptism of repentance ; if they 
 saw the dove, there would be nothing to connect it 
 with the Holy Spirit ; if they heard the voice they 
 doubtless said, as another crowd on a similar occa- 
 sion, that it had thundered. The Baptism was an Jo. xii. 29. 
 inauguration of the Ministry only in the sense that it 
 invested Jesus with new powers and a new mission. 
 It was the spiritual, invisible, but effectual anointing 
 of the Christ with Holy Spirit and power for His 
 unique work : not for the Ministry only but for the Acts x. 38. 
 whole term of the Messianic office, which is not even 
 now completed but continues to the end of the present 
 age. The Spirit came at the Baptism to abide 
 upon Jesus as the Christ, and to be in Him the 
 source of illumination and strength for those whom 
 He in His turn should baptize. This vital point in 
 the interpretation of the history comes to light in the 
 fourth Gospel, where the Baptist witnesses, / have Jo. i. 32 f- 
 beheld the Spirit descending as a dove out of heaven, 
 and it abode upon him... He who sent m,e to baptize 
 in water, he said to me. Upon whomsoever thou 
 shalt see the Spirit descending and abiding upon 
 him, this is he that baptizes in Holy Spirit. The 
 independent witness of the Gospel according to the 
 
48 The Holy Spirit in the New Testament 
 
 Parti, iii. Hcbrews' is almost more striking: it came to pass 
 that when the Lord had ascended from the water, the 
 whole fountain of Holy Spirit descended and rested 
 on him'', and said to him. My Son, in all the prophets 
 I looked for thee that thou m,ightest com.e and I might 
 rest in thee ; for thou art m,y Rest, thou art my Son, 
 m.y First-born, who art king for evermore. There 
 may be some confusion of thought in this early 
 Jewish-Christian view of the Baptism, but in its 
 insistence on the completeness and permanence' of 
 the endowment of the Christ-King it is a noble 
 comment on the words reported by St John. In 
 one respect, however, it falls far behind them, for 
 it makes no direct reference to the chief purpose 
 of the Messianic Anointing. The chrism of the 
 Spirit was received by our Lord not only with 
 reference to His own needs, but that He might 
 bestow it on all believers. The whole fountain of 
 the Spirit is henceforth His, to shower upon His 
 future Church. St John works out this point in his 
 
 ijo. ii.2o, first Epistle : you have an anointing (^picrfia) from 
 the Holy. . .the anointing which you received from, him 
 abides in you''... his anointing teaches you concerning 
 all things. But the thought is not limited to 
 
 1 Cor. i. St John. St Paul speaks in similar language : it is 
 
 ^ Cited by Jerome (on Isa. xi. 2) ; see p. 39, col. 2. 
 Cf. Isa. XI. 2 (LXX. avaTraifTerai hr avTov 7rve5/Aa tov O^ov). 
 
 ' Contrast Jo. i. 32 f. with Gen. vi. 3 LXX. ov /j-ri KOTa/Act'i/g to 
 irvev/Mi, /MOV iv tow dvdpojirois toijtois eh rbv aitSva. 
 
 * /leVet (or p/xei-ei) iv ifxlv. Cf. Jo. i. 32 e/x£ivev «ir' avroV. The 
 spiritual chrism abides in the xp'orot, as it abode in the Xptoros. ■ 
 
The Baptism of Jesus 49 
 
 God... that anointed us, who also sealed us and gave Parti, m. 
 the earnest of the Spirit in our hearts. The chrism 
 which followed baptism in the ancient Church bore 
 witness to the belief that every Christian receives 
 from the Head of the Church the same Divine 
 Unction that descended on the Christ^ 
 
 ' Cf. TertuUian de iapt. 7 perungimur benedicta unctione... 
 unde Christus dicitur a chrismate, quod est unctio; Cyril of 
 Jerusalem, catech. mysi. iii. i v^dv o/ioiws avaPePijKoa-Lv ek ttjs 
 KoXvjujSijdfias iSoOr] }(puriJM, to dmnnrov ov i)(pC<rdij JLpurros. 
 
 S. H. S. 
 
IV. 
 
 THE BAPTIZED LIFE AND MINISTRY OF 
 THE CHRIST. 
 
 1. 12, 
 
 Mc, 
 
 Mt. iv. I 
 
 II. 
 
 Lc. iv. I 
 
 13- 
 
 Lc. iv. 14 
 —19 (cf. 
 Mt. xii. 
 18). 
 
 Mt.xii. 28. 
 Lc. xi. 20. 
 
 Lc. X. 21. 
 
 Ev. sec. 
 Hebr. 
 
 Kat evdi)^ r 6 
 TTvevfia avTov 
 € K /3 dWei el<} 
 rrjv 6 pi} /MOV Kol 
 ^v iv Tr} epijfj,a) 
 retra-epaKOVTa rj- 
 fiepa<i ireipa^ofj^voi 
 iiiro Tov crarava. 
 
 KoX ijv jJLeTCi T&V 
 
 drfplojv ' KOI ol 
 ayyeXoi hirjKovovv 
 
 Tore d 'It/ctoO? 
 dvij'X^dr] 6t? T^v 
 
 6p7)fJ,0V VirO TOV 
 
 •7rv6v/j,aTo<;, Tret- 
 paadrjvai inrb tov 
 Bia^6\ov...Kal ISov 
 dyyeXoi irpocrfiX- 
 dov KoL Sir/Kovovv 
 
 pr)^ 7rpevfiaTo<; 
 ayiov vTre<rrp6- 
 '\jrev diro tov 'Io/j- 
 Sdvov, KoX TjyeTO 
 iv Tc3 TTvevfiaTi 
 iv T-§ ipTJfiq) ^fie- 
 pa<s TeaaepcLKOvTa 
 Treipa^ofievo^ virb 
 TOV Bua^oKov, «tX. 
 
 Kat vTrea-Tpeyjrev 6 'Irja-ov^ iv Ty Swdfiet tov irvev- 
 fiUTOii el<i Tr]v Ta\i,\aiav...Kal ffKOev el<i 'iia^apd...KaX 
 ...evpev TOV tottov ov jjv yey pa/ifievov 
 
 Hvev/jLU K.vptov 67r' efji,e, 
 oS e'lvsKev e^pta-ev fjue evayye\[(raa-6ai tttw^oZ?, 
 airea-ToXKev fie Krjpv^ai al'X^fiaXcoToii} d<f>e(Ti,v Kal 
 
 TV(l)Xoi<; dva^Xeyfriv, 
 airo<7TeiXai Tedpava-fievov; ev di^eaei, 
 'Krjpv^ai evtavTov KvpLov SeKTOv, 
 
 'Ei» wevpMTi deov iym 
 iK^dXXeo Tcl Saifiovia. 
 
 Ev BaKTvX^ deov iyo) 
 iK^dXXm Tct SaifjLovia. 
 
 Ev avTy Tji &pa '^yaXXidcraTO t^ irvev fiaTi tw 
 aytm Kal ehrev "Ei^ofioXoyov/iaL croi,, irdTep ktX. 
 
 ApTi eXa^e p.e 6 n-ijTTjp /jlov t6 uyiov Trvevfia ev fiia tSsv 
 Tpix&v p,ov, Kal dinjveyjci /le et? to opo<} to /liya ®al3d>p. 
 
The Baptized Life and Ministry of the Christ 5 1 
 
 I. " The Baptism," it has been said, "marks the Part i. iv. 
 point of complete apprehension by the Lord's human 
 mind of the fulness of all that He was, and the 
 function which it was His to fill in the divinely 
 ordered life of the world'." It was also the occasion 
 of His investment with the spiritual powers which 
 enabled Him to fill it. These new powers were 
 presently to be brought into exercise and tested to 
 the uttermost by the public Ministry and the Passion. 
 But before the Ministry began, there came an interval 
 of preparatory discipline which was spent in solitude. 
 Immediately after the vision and the Voice the Spirit Mc. i. 12. 
 -urges him to go forth into the wilderness. So the lc.' w.' /. 
 second Gospel, after its vivid manner ; the first says 
 less graphically but to the same effect, Then was 
 Jesus led up into the wilderness by the Spirit, and the 
 third likewise. In both statements the nature of the 
 Spirit's action on the newly anointed Christ is clearly 
 seen ; it is a pressure exerted upon His spirit, a 
 strong lead given to His mind and will. Under 
 either aspect it seems to have been a new experience 
 in the human life of Jesus ; the fervour and exalta- 
 tion which it implies are in marked contrast with the 
 quiet years at Nazareth, while they accord well with 
 the new rSle which had been initiated by the Baptism. 
 The * wilderness,' whether it is to be identified with 
 the traditional Quarantania on the west of the Jordan, 
 or with the Moabite or Judaean highlands, offered 
 conditions which lent themselves to the purposes of 
 a Prophet preparing for a great ministry ; and in 
 1 H. J. C Knight, Temptation of our Lord, p. 13. 
 
52 The Holy Spirit in the New Testament 
 
 Part I. iv. betaking Himself thither the Lord was following the 
 
 LcTso; example of His forerunner, and His forerunner's 
 
 xvii'.^,"^^ archetype Elijah. But it was not for meditation 
 
 xix. 4. Qj. ecstatic communion only that Jesus now threw 
 
 Mc. i. 13. Himself into the heart of a solitude where he was 
 
 with the wild beasts. In the mind of the Divine 
 
 Spirit, and of His human spirit as it identified itself 
 
 with the Spirit of God, His retreat had a further 
 
 Mt. iv. i^ aim ; He was led thither to be tempted by the Devil. 
 
 va^ ij- .pj^^ juxtaposition of the two invisible agents, and 
 
 their joint participation in a great crisis, is startling : 
 
 the Spirit of God and the Evil Spirit appear in the 
 
 same scene, the Devil tempting, the Divine Spirit 
 
 leading the way to the place of temptation. The 
 
 wilderness becomes a battlefield on which the supreme 
 
 forces of good and evil converge ; a decisive battle is 
 
 to be fought there, and the leaders on both sides are 
 
 at one in this that they welcome the opportunity and 
 
 seek the same meeting-place. 
 
 The Temptation may be regarded as a necessary 
 
 factor in the experience of our Lord's human life. 
 
 Proclaimed by the Father's Voice His Son, the 
 
 Beloved, the object of the Divine complacency, He 
 
 was called as Son to learn obedience by the things 
 
 which He suffered ; and without the sharpest sufifer- 
 
 Heb.v. 8f. ing of temptation He could not have been perfected. 
 
 The immortal words of the son of Sirach were 
 
 supremely true of the one sinless Servant of God : 
 
 Sirach ii. I " My son, if thou comest to serve the Lord, prepare 
 
 irpoiTipxv thy soul for temptation." But the Temptation of 
 
 Kvpii/e'ev, o""^ Lord was not only a personal discipline needful 
 
The Baptized Life and Ministry of the Christ 53 
 
 for the perfecting of His own humanity^ ; it was a Part i. iv. 
 first step in the fulfilment of His official work, and iroiiuuiov 
 the necessary foundation of all that followed. The Lu Ws 
 Temptation holds an essential place in the salvation '^"z""''"*'')- 
 of mankind. Even if it be held that the Fall is a 
 legend and the first Adam a mythical character, the 
 fact of human sin remains, and sin is a moral defeat 
 which must be reversed if men are to be saved. 
 Moreover, it must be reversed by Man and in Man, 
 as it was sustained by and in Man. Mere sinless- 
 ness, unless it were tested by temptation, would not 
 be such a victory; the Second Man must not only 
 be without sin ; He must have encountered Sin and 
 overcome it. Further, there was an obvious necessity 
 that the first great victory should be won before the 
 Lord's official life began. The work of that life was 
 to expel the powers of evil which had gained the 
 upper hand in the world, and He who would do 
 this must first repel an attack made by them upon 
 Himself. No one can enter into the house of the Mem. 27. 
 strong and spoil his goods, unless he first bind the 
 strong : and then he will spoil his house. The 
 issue of the Temptation was the binding of Satan 
 by the Christ, and the first consequences of this 
 binding are seen in the spoiling of Satan's house 
 which began in the towns and villages of Galilee, 
 and is in process to this day wherever Christ works 
 through His Church. But the impulse, the guidance 
 which led to both the binding and the spoiling is 
 to be ascribed, according to the synoptic Gospels, 
 ' See Westcott's notes on Heb. v. 8 f. 
 
54 The Holy Spirit in the New Testament 
 
 Parti. iv. to the Spirit by which Jesus was anointed to the 
 Christ-life. 
 
 2. Though the Gospels are silent upon the 
 matter', it cannot be doubted that the Spirit which 
 urged the Lord to the conflict with Satan strength- 
 ened Him for it and carried Him through. Even 
 the quasi-apocalyptic symbolism of the story, as it 
 stands in the first and third Gospels^ reveals indica- 
 tions of an extraordinary elevation of spirit which 
 argues some special action of the Spirit of God, 
 such as the power to live by the food of the divine 
 word, to overleap the horizon which bounds vision', 
 to transport oneself into conditions or surroundings 
 other than those which exist in actual experience. 
 When from these signs of an abnormal spiritual life 
 we turn to the three acts of the great dramei, the 
 Spirit makes its presence yet more evident. It is 
 seen in the insight which discerns the subtle danger 
 that underlies an apparently innocent exercise of 
 Messianic power; in the strength of will which 
 resists the impatience that grasps at an end without 
 regard to the means by which the end is reached ; 
 in the humility which, though fully conscious of a 
 unique relation to God, refuses while in the flesh to 
 transcend the limitations of mortal weakness. In 
 
 ^ Unless Lc. iv. I (^yeTo Iv rm Trvcvfian ev rg ip^fuo -ijiJiepai 
 Tttra-epoKovra ireipa^ofievos) is thought to extend the guidance 
 to the forty days. 
 
 ^ See Sanday, Outlines of the Life of Christ, p. 43 ; Life of 
 Christ in recent research, pp. 27 f., 110. 
 
 ' See H. J. C. Knight, op. cit., pp. 86 f., iiof. 
 
The Baptized Life and Ministry of the Christ 55 
 
 all this we may reverently recognize the hand of the Part i. iv. 
 Spirit of God upholding and guiding the humanity 
 of our Lord, and giving promise to us of a like support 
 and direction in our own temptations. For if He 
 has been in all points tempted similarly to ourselves^ Heb. iv. 
 it is reasonable to infer, as the writer to the Hebrews '^' 
 has done, J;hat we are assured of His full sympathy 
 and powerful succour in our time of need. One pro- 
 found difference separates Him from ourselves ; in 
 Him there was no uncontrolled desire which when Jas. i. 15. 
 it has conceived brings forth sin ; the suggestions 
 of evil came only from without But they came 
 in the most subtle and persuasive forms, appealing 
 to the noblest instincts and the highest aims ; to re- 
 sist them, we may believe, cost Him even more than 
 resistance to temptation costs other men. Yet the 
 strength by which He resisted was not other than 
 that by which we ourselves may conquer. If the 
 human spirit of our Lord detected the true nature of 
 the suggestions which were made to it and repelled 
 them, it did so in the power of the Holy Spirit, and 
 not simply by the force of a sinless human will. 
 
 3. The temptation being completed and the 
 Tempter having departed for a season^, Jesus re- Lc. iv. 13 
 turned to Galilee. The return, as it appears from ^afpoO). 
 St Luke, began immediately after the Baptism, but 
 
 ^ The words x<»P'S a/iafn-UK which follow irtTr&pacrnivov Kara 
 ■n-dvra KaO' ofWMrrjTa indicate the One exception to the o/toionjs of 
 His case and ours ; see Westcott's note. 
 
 " For traces of later temptations see Lc. xxii. 53, Jo. xiv. 30. 
 These were doubtless met in the same strength. 
 
56 The Holy Spirit in the New Testament 
 
 Part I. iv. had been interrupted by the Divine impulse which 
 led Him into the wilderness \ Now it is resumed, 
 for the wilderness has no further claim upon Him, 
 whereas Galilee is calling for His ministry. The 
 Spirit is with Him still, but in a new way ; not now 
 urging Him to a life of solitude, but on the contrary 
 impelling Him to public work ; not merely arming 
 Him for spiritual conflicts (though these had not 
 ceased, or at best were but suspended), but endow- 
 ing Him with the power of strenuous action. The 
 same Spirit which in the wilderness overcame the 
 Evil One now equipped Him for the public ministry^ 
 
 Lc. iv. 14. Jesus returned in the power of the Spirit into Galilee. 
 St Luke, to whom we owe this fresh reference to the 
 Spirit, evidently means his readers to understand 
 that it covers the -whole of the Lord's ministerial life, 
 
 Lc. iv. for he brings into close connexion with it the dis- 
 
 Mc. vi. I course in the synagogue at Nazareth, which belongs, 
 as we gather from St Mark, to a later period, but is 
 appropriate here as striking the keynote of the entire 
 ministry. The text of the discourse is the classical 
 
 isa.ixi.iff. passage in the Second Isaiah where the Prophet of 
 the Exile speaks in glowing words of the greatness 
 of his commission. The Spirit of the Lord is upon 
 
 ^ Cf. Lc. iv. I 'Iij(ro5s 8^ irXijpi^^ irvevfUiTO^ ayCov wecrrpe^ei' wiro 
 ToC 'lopSavoi;, KoX ^yero ktX., with V. 14 koi vTria-Tpeij/ei/ o 'Ii/erovs ev 
 T^ Svvafiei Tov Trveu/mTos «s T^v TaXiXaCav. 
 
 ' The Galilean ministry did not formally begin till after the 
 imprisonment of John (Mc. i. 14, Mt. iv. 12). But ministerial 
 work began after the return from the Jordan, with only a few days' 
 interval (Jo. ii. i). 
 
The Baptized Life and Ministry of the Christ 57 
 
 me^ ; because^ the Lord hath anointed me to preach good Part i. iv. 
 tidings unto the meek ; he hath sent me to bind up 
 the brokenhearted, to proclaim liberty to the captives, 
 and the opening of the prison to them that are bound; 
 to proclaim the acceptable year of the Lord^. Jesus, 
 having read thus far, folded up the roll of Isaiah and 
 began, To-day has this scripture been fulfilled in Lc. iv. 21. 
 your ears. Another Prophet of the captivity, another 
 Evangelist of the poor, the crushed, and the prisoner, 
 another Preacher of a year of grace is here this day; 
 and He also has been anointed by the Spirit for 
 His work. Thus the Lord Himself traces to the 
 Messianic Anointing which He had received the 
 whole of the illuminating, remedial, liberating work 
 of the years between the Baptism and the Passion. 
 The consciousness of that great outpouring of the 
 Spirit was the strength of His preaching, of His 
 marvellous works, and of His personal life. 
 
 (a) The preaching of our Lord was in the power 
 of the Spirit. A new teaching, the crowds exclaimed; Mc. i. 47. 
 but its novelty lay not so much in the substance of 
 what He taught as in the spiritual force with which 
 His message was delivered. He taught them as one Mt.vii.29. 
 having authority and not as their scribes. The 
 Scribes taught in the oldness of the letter ; if they 
 went beyond what had been said by earlier Rabbis, it 
 
 ^ Cf. Isa. xlii. 1 ff., quoted in Mt. xii. i8ff. 
 
 " Heb. W-, LXX. and Lc. ov v.v(.Kfv. The purpose of the 
 Spirit's descent is indicated. 
 
 * So the passage stands in the R.V. of Isaiah. St Luke's 
 quotation partly follows the LXX., partly interprets. 
 
58 The Holy Spirit in the New Testament 
 
 Part I. iv. was but to sct up a stronger ' fence ' round the Law, 
 and to add one more burden to a weight which 
 already was grievous to be borne. On the other 
 hand, the words of Jesus came to His own genera- 
 tion as they come to men still, with the freshness of 
 
 Jo. vi. 63. the breath of heaven ; they are spirit and are life. 
 Whether He taught the multitudes in parables, or 
 delivered the new law of liberty to His disciples, 
 or gave commandment to His chosen Apostles, the 
 Spirit of God, it was plain, spoke by His lips. The 
 word of the Lord did not come to Him at intervals, 
 as it came to the prophets of old ; all that He said 
 was said in the Spirit. It was the consciousness of 
 this perfect inspiration that moved Him on the eve 
 
 Mc. xiii. of His Passion to say with full conviction. The heaven 
 
 ^'' and the earth shall pass, but my words shall not pass. 
 
 Spoken by human lips and in the terms of human 
 life, all His words were spoken in the power of the 
 Spirit of God. 
 
 ((5) The ' signs ' which attended the Ministry of 
 Jesus' are attributed by our Lord Himself to the 
 Holy Spirit. To ascribe them to the unclean spirit 
 
 Mc. iii. Beelzebul was a worse sin than to speak evil of the 
 
 Mt.'xii! 32. Son of Man ; it was to blaspheme the Spirit of God. 
 
 Lc. xi. 20. With the finger of God I cast out the demon-spirits. 
 He said to the Pharisees, using a metaphor which 
 the Pentateuch and the Psalms apply to the Divine 
 
 ' No miracle was wrought by the Lord before His baptism ; 
 the a.pyr\ t<ov a-rjixeiiav (Jo. ii. 11) followed almost immediately after 
 the return in the power of the Spirit. 
 
The Baptized Life and Ministry of the Christ 59 
 
 Spirit^ and which the writer of the first Gospel Part i. iv. 
 actually interprets in this way". When in the fourth 
 Gospel JeSus says, The Father abiding in me doeth Jo. xiv. 10, 
 his works, He asserts the same principle, and 13.' 
 extends it to all the acts of His Ministry ; for it is 
 by the Spirit that God abides in humanity. This 
 truth was grasped after the Pentecost by those who 
 had witnessed the miracles, e.g. by St Peter when 
 he tells Cornelius how God anointed Jesus with Holy Acts x. 
 Spirit and power, who went through the land doing ^ 
 good and healing all who were being overpowered^ by 
 the Devil; for God was with him. The miracles 
 were signs of the Presence of God with Jesus, of the 
 Spirit that dwelt in Him*, which was stronger than 
 the power of evil and could set its victims free. 
 
 {c) Lastly, in the personal life of the Lord, as it 
 is revealed in His Ministry, the Holy Spirit is seen • 
 to inspire every movement of thought and will. 
 One who lived under the scrutiny of all eyes and jo.viu. 29, 
 yet could challenge His worst enemy to convict * " 
 
 * See Exod. viii. 19, xxxi. 18, Deut. ix. 10, Ps. viii. 3 (cf. 
 xxxiii. 6). 
 
 " In Mt. xii. 28 f.v Trvev/mri Otov takes the place of Lc's 
 (xi. 20) ei* SaKTuXu 6eov. 
 
 ^ /fOTaSwao-Teuo/teVous, 'under his despotic sway': a strong con- 
 trast to the terms which describe the power exercised over men 
 by the Divine Spirit (cf. e.g. Rom. viii. 14 irvev/mTt deov ayovrai, 
 GaL V. 16 nTCu/xaTt ■jrtpiiraTetTe). 
 
 * The ninth anathema of Cyril condemns only such an undue 
 insistence upon this intervention of the Spirit in the miracles 
 of Christ as might seem to imply that they were wrought by a 
 power which was not essentially His own. 
 
6o The Holy Spirit in the New Testament 
 
 Parti, iv. Him of sin, and even dare to appeal to the Searcher 
 of hearts, must indeed have been conscious of being 
 in perfect harmony with the Spirit of God. The 
 Gospels do not stop to point out what is proclaimed 
 aloud by the whole history. Yet on one unique 
 occasion the place of the Holy Spirit in the daily 
 life of the Lord is recognized by St Luke, to whom, 
 it will be remembered, we owe more than one of the 
 references which the Gospels make to the Spirit in 
 Lc. X. 21 His relation to Jesus Christ\ In that hour, he 
 clroiv^Q writes — the hour of hope and promise when the 
 VifkyQ). Seventy returned with a report of the power they 
 had exercised over unclean spirits — -Jesus exulted in 
 the Holy^ Spirit. It was perhaps the only occasion 
 of this kind in the days of His flesh. The Lord's 
 human heart bounded within Him as He saw the 
 Divine counsels fulfilling themselves through the 
 feeble efforts of His simplest disciples. It was 
 human joy, but not merely human ; this great throb 
 of exultation came to Him 'in the Holy Spirit': 
 through the power which the Spirit gave Him in 
 that hour of transcending human thought, and seeing 
 present things in the light of their eternal issues'. 
 
 4. The Ministry was followed and consummated 
 by the Passion. If the Spirit led our Lord into the 
 
 ' See Salmon, Human Element in the Gospels, p. 298 f. 
 
 ^ On the reading t& arfLt:^ see Salmon /. c. It has the support 
 ofNBCDKLetc. 
 
 ° This ' exultation in the Holy Spirit' is followed both in Mt. 
 (xi. 25 — 30) and Lc. (x. 21 f.) by a self-revelation which is the 
 most remarkable in the Synoptic teaching of our Lord. 
 
The Baptized Life and Ministry of the Christ 6i 
 
 wilderness for His first great conflict and victory, it Part i. iv. 
 
 is not overbold to believe that it led Him also to 
 
 the last struggle with evil, and to the final triumph. 
 
 This fact surely lies only just below the surface of 
 
 the mysterious words which describe His conduct 
 
 at certain moments in the long way to the Cross. 
 
 His repeated predictions of the Passion : His stern Mt.xvi.23 
 
 rebuke of Peter, when by dissuading the Lord from tItoH^Ixj 
 
 the Cross he shewed that he ' minded not the things ra^dJ^ci- 
 
 of God but the things of men'; the set face, the l^^'x -i 
 
 vehemence of manner which, as St Peter long after- ^c. x. 32. 
 
 wards remembered, startled and alarmed the Twelve 
 
 as they followed in His steps; the prayer which rose 
 
 thrice from the olive trees in Gethsemane with its 
 
 burden. Not what I will but what Thou wilt : the Mc. xiv. 
 
 . ... 36. 
 
 last act by which the Lord dismissed His human mJ xxvii. 
 
 spirit and completed the sacrifice of His life — all ^°j,*J^*)^ 
 
 these are indications not only of a conflict more cf.jo. x. 
 
 severe and far more sustained than the Temptation in 
 
 the wilderness, but of a strength and a conquest in 
 
 which the Spirit of God cooperated with the sinless 
 
 spirit of the Son of Man. It does not need any 
 
 verbal statement on the part of the Evangelists to 
 
 assure us of this : the fact is self-evident from a 
 
 consideration of the whole history of our Lord's life. 
 
 Through an eternal spirit, as the writer to the Heb. ix. 
 
 Hebrews says. He offered Himself to God. The '*' 
 
 Sacrifice of the Cross was consummated by the act 
 
 of our Lord's own human spirit, which was so 
 
 penetrated and elevated by the Spirit of God that 
 
 it lived in the eternal and invisible, and was able to 
 
 'endure the cross, despising shame.' Heb.xii.2. 
 
62 The Holy Spirit in the New Testament 
 
 Part 1. iv. 5. The Resurrection, the life of the Forty Days, 
 the Ascension, and the Ascended life are all in- 
 timately bound up with the anointing of our Lord's 
 
 Jo. XX. 22. humanity with the Holy Spirit. One striking in- 
 cident, peculiar to St John, which shews us the 
 risen Manhood breathing forth the Spirit on the 
 Apostles and their company, will be considered in 
 the second part of this book, in connexion with the 
 Lord's teaching upon that occasion. But the Gospels 
 do not lead us far into the mystery of the post- 
 Resurrection life ; what the New Testament has to 
 teach about it will come into fuller view when we 
 examine the witness of the Acts, the Epistles, and 
 the Apocalypse. 
 
V. 
 
 THE PENTECOSTAL OUTPOURING OF THE SPIRIT. 
 
 EvTeiXafievo<! rot? avoa-roXoK Bia "Trvevfiaroi; dyiov Acts 1.2. 
 obi i^eXe^aro ave\rifji<f>6r]. 
 
 'Icodvrji fikv i^dirriaev . vBan, v/jLeh Be iv irvevfiart Acts i. 5. 
 ^airria-Orja-ecrde dyi^ ov fierd ttoW^? Tavrw; ^fiepa<s 
 (cf. xi. 16). 
 
 Ar)/jL'^6(rde Bvvafiiv i'7reX66vTO<; tov dyiov TTveii/iaro? Acts i. 8. 
 i^' v/iat;, Kol eaeadk fiov fidprvpei;. 
 
 "ESet TrXrjpoadrjvai, tt]V ypa^rjv rjv irpoelire ro irvevfia Acts i. 16 
 TO ayiov But trro/iaTOi} AaveiB. (cf. iv. 25). 
 
 Ej) TfiS tTvvirKTfpova-dai Tr)v ■^/nipav 7^? irevrijicoa-Trj'! Acts ii. i 
 ijaav 7rdvTe<i 6/jlov e7r^ to avro, kuI iyivero d^vco iie tov (''^' "'" '*'■ 
 ovpavov '^X°^ (ocirep (pepofievr}'; irvo'tji ^laiai, koX iifh^ptoaev 
 oXov TOV oIkov oi Tjcrav KaOijfbevoi' Kal w^drjo-av avToif 
 Biafiepi^ofievM yXwera-ai mo'el irvpoi, koX eKaOiarev e^' eva 
 SKaaTov avT&v, Kal eirXija-Oija-av irdvTe'i irvevfiaTo<! 
 dyiov, Kal ^p^avTO XaXeip kTipai<s yXd><7a'ai<s KaOoai to 
 irpevfia eBiBov diro^Oeyyea-Qai aiiTo'bi. 
 
 Ov ycLp w? v/ieli viroXa/i^dvere ovtoi, fjLe0vovaiv,.,dXXd Acts ii. 15 
 TovTo ecTTiv rb elprjfiivov Bid tov •7rpo<j)ijTov 'Iro'rjX 
 K.al ecTTai ev rat? eer^arat? rj/iepabi {Xeyei Oeosi) 
 
 6«%6(3> diro TOV irvevjjLaTO'i /lov eirl irdaav aapKa, 
 KaX irpo^Teiiaovo'iv ol viol vfi&v Kol at SvyaTepei vfi&v 
 Kal 01 veavia-KOi Vfimv 6pdaei<i oyjrovTai, 
 Kal OL irpe<r^vrepoi vfi&v kvvrrvLoi's evvtrviaadrfaovTai' 
 KaL ye eirl Toi)<i BovXov; fiov Kal iirl ra? BovXai /jlov 
 ev Tail rjfiepaK eKeivai<; iK')(eS) dirb tov wevp,aTO<s fiov, 
 Kal Trpo^TjTevo'ova'iv. 
 
64 The Holy Spirit in the New Testament 
 
 Part I. V. T^ he.%ia oiv rov 6eov ui^w^el? ttjv re iirayyeXiav rov 
 
 . ~r •7rvevfjLaTo<; rov dylov Xa^mv irapa rov Trar/jo?, e^e'^eep 
 
 TovTo h v/iet? Kal ^fKeireTe koI aKovere, 
 Acts ii. 38. MeTavorjcrare, Kal ^airTiffdrjToa eica<rTO<s vfi&v ev rm 
 ovo/jiaTt, 'Irjo-ov 'Kpiarov ets atpetriv r&v afiaprimv v/iav, Kal 
 XrjjX'^eaOe ttjv Smpedv rod aybov TTvetifiaTO^' v/ilv yap 
 iariv 7] iirayyekia Kal rots reKvofi vfuSv, Kal Train rots ew 
 fjLaKpdv 6a'ov<s av TrpocrKaXecrTjTai Kv/stos o deo^ rjficav. 
 
 If St Luke's ' former treatise ' gave prominence 
 to the work of the Holy Spirit in the days of the 
 Son of Man, its sequel, the Acts, is wholly occupied 
 with the work of the Spirit in the life of the Church 
 during the thirty years that followed the Lord's 
 departure \ 
 
 I. The Book of the Acts takes up the thread 
 of the story just before the point at which the 
 Gospel had dropped it. It begins with a brief 
 summary of the Forty Days, adding a fuller account 
 of the Ascension. These introductory verses 
 (i. I — 12) mark the transition from the earthly 
 Ministry of the Lord (Sv Tjp^aTO 'Itjo-ovs troieiv re 
 Kal SiSatr/cew') to the Ministry of the Spirit which 
 was to follow His Ascension. The earthly Ministry 
 Lc. iv. 14. had been from the first in the power of the Spirit, 
 as the Gospel has taught us ; and the Acts opens 
 
 ' St Luke's special interest in the relation of the Spirit to the 
 Incarnate Life may be due to his intimate knowledge of the work 
 of the Spirit in the Apostolic Church. Looking back, and inter- 
 preting the Lord's life in the Hght of the Pentecost, he was able to 
 see that the baptism of the Church with the Spirit was anticipated 
 by the events that prepared for the Advent and accompanied it. 
 
The Pentecostal Outpouring of the Spirit 65 
 
 with an intimation that this continued to the end ; Part 1. v. 
 
 the last injunctions to the Apostles were given, 
 
 it is noted, through Holy Spirit^; the Messianic Actsi. ,=. 
 
 inspiration was upon the Risen Christ as it had 
 
 been upon the Christ of the Ministry, and was 
 
 perhaps enhanced by the more spiritual conditions 
 
 of the Resurrection lifel 
 
 In these interviews before the Ascension the 
 Lord's mind seems to have recalled the days of His 
 own Baptism and Anointing by the Holy Spirit. 
 He knew that a like event was about to occur in 
 the history of the Church ; her baptism with the 
 Spirit was at hand. The Eleven were charged not 
 to leave Jerusalem but to wait there for the fulfil- 
 ment of the Father's promise ; for John indeed Acts ;. 5 ; 
 baptized with water, but ye shall be baptized^ in Holy xxiv. 48. 
 Spirit not many days hence''. As to the time of the 
 
 ^ The position of 81a. irveu/x.aTos dyibu between tois diroo-roXois 
 and oijs efeXe'^aro has led some interpreters to connect the words 
 with efeXe^oTo rather than with IvretXa/aevos. But, as Blass says, 
 this is all but impossible. 
 
 ' Cf. Hastings' D. C. G. i. 7363 f. : [the remark in Acts i. 2] 
 "seems to suggest that with the Resurrection the dispensation 
 of the Holy Spirit began, and that the disciples were conscious, 
 as they listened to the new and final charge of the Lord, that 
 they were in contact, as they never had been before, with the 
 powers of the world to come." 
 
 ° Augustine (ep. 265) mentions only to condemn some Latin 
 texts which read fx-eWere Pairrilav or j8airTi(reT£. To baptize with 
 the Spirit was the function of the Master, not of the disciples, 
 except ministerially. 
 
 * The Bezan text adds, but not convincingly, ews t^s irevrri- 
 Kocrr^s. It belonged to the discipline of waiting that neither the 
 exact day nor a time-limit should be named. 
 
 s. H. s. 5 
 
66 The Holy Spirit in the New Testament 
 
 Part I. V. establishment of the Messianic Kingdom He had 
 nothing to say ; it was in the Father's hands. It 
 was enough for them to know what directly con- 
 cerned their own immediate future, and the discharge 
 
 Acts i. 8; of their duty in it. Ye shall receive power when the 
 
 cf. XI. isf. ^^^ Spirit has come upon you", and ye shall be my 
 witnesses both in Jerusalem and in all Judaea and 
 Samaria and unto the end of the earth. As the 
 Lord's own Baptism had been followed by His 
 Ministry in Galilee, so the Baptism of the Church 
 was to be preparatory to a world-wide ministry : a 
 ministry not, like His own, creative of a new order, 
 but one of simple testimony ; yet only to be fulfilled 
 in the power of the Spirit of God^ 
 
 2. During the days of waiting that followed the 
 Ascension this mysterious prophecy of an approach- 
 ing Baptism of the Spirit must have been much in 
 
 Acts i. 14. the thoughts and prayers of the Eleven and their 
 company. They could not form any conception of 
 the manner in which the promise would fulfil itself 
 in their experience. We can overhear their ques- 
 tionings as they discussed the Lord's words : What 
 
 Cf.jo. xvi. was this that he said to us ? ...we cannot tell what he 
 18 
 
 said. But the historian is not concerned with their 
 
 anticipations, and the only reference to the Spirit 
 
 between the Ascension and the Pentecost occurs in 
 
 St Peter's speech upon the election of a new Apostle 
 
 in the room of Judas. The Apostle finds the fate of 
 
 Judas foreshadowed in Pss. Ixix. 23 ff., cix. 8 ; the 
 
 ^ For this use of impx^a-Bai see p. 26. 
 ' Cf. Jo. XV. 27. 
 
The Pentecostal Outpouring of the Spirit 67 
 
 traitor's end was a necessary fulfilment of those Parti. v. 
 passages : there must needs have been fulfilled the ActTiTie. 
 scripture which the Holy Spirit spoke beforehand by 
 the mouth^ of David concerning- Judas. In this view 
 of the functions of prophecy there is nothing new ; 
 it was common to devout Jews of St Peter's time. 
 But it is new to find one of the Eleven interpreting 
 the Psalms as prophetic of events in the life of Jesus; 
 that he could do so even before the coming of the 
 Spirit seems to be due to the impression left upon 
 his mind by the teaching of the risen Lord. In SeeLc. 
 the sequel we shall see to what purpose the same Z^^'^" ** ' 
 Apostle uses this new key to the understanding of 
 the Psalms and the Prophets when the Spirit of 
 Christ has opened his mind yet further to see the 
 ultimate purpose of Old Testament prophecy. 
 
 3. At length, not many days after the Ascension, Actsii. .1, 
 yet doubtless after an interval which seemed long to 
 the waiting Church, the Spirit came and baptized 
 the Apostles and their company. St Luke connects 
 the event with the Day of Pentecost, the festival of 
 the wheat-harvest which fell on the fiftieth day after 
 the waving of the Paschal barley sheaf. But there 
 is an ambiguity in his words which leaves the reader 
 in doubt whether it occurred on the day itself or just 
 before the day. St Luke's phrase eV tw a-vvirXr}- 
 pova-Oai rrjv rjfiepav t'^s vevrrjKoa-TT]? means, as the 
 margin of the English R.V. says, when the day of 
 
 ^ Ata o-To/iaros is frequent in St Luke when he is quoting 
 documents or speeches which were originally Hebrew or Aramaic 
 {Lc. i. 70, Acts iii. 18, 21, iv. 25). 
 
 S— 2 
 
68 The Holy Spirit in the New Testament 
 
 Part I. V. Pentecost was being fulfilled; but it is a question of 
 interpretation whether this signifies 'while the day- 
 was in progress,' or 'when it was close at hand' 
 or 'had almost come\' Whichever view may be 
 accepted, the coming of the Spirit is associated with 
 
 Lev. xxiii. the harvest festival of the Jewish year, when the 
 
 '* ■ firstfruits of the earth were offered, and men gave 
 
 thanks for the ingathering. It is easy to see the: 
 appropriateness of such a day for the coming of the 
 Divine Gift which is the firstfruits of the spiritual 
 harvest. Among the later Jews the Pentecost was 
 kept as the anniversary of the giving of the Law', 
 and it has been pointed out that the Holy Spirit 
 
 jas. i. 2.>i, came to write on men's hearts the perfect law of 
 
 Rom. viii. . 
 
 2;cf. liberty, the law of the Spirit of life. The New 
 3. " ' Testament, however, does not encourage the belief 
 that the selection of the Pentecost was due to either 
 of these associations, and it is more than doubtful 
 whether the second was in vogue within the Apostolic 
 age. One reason for the choice of the day, however, 
 appears from the history itself The Pentecost was 
 the next great festival after the Passover, and it 
 
 ^ Lc. ix. 51 ev TO) OTi/xirA ijpovtr^al ras ■qfi.ipai t^s dvaXi//xi^c(i)5 
 avTov is perhaps in favour of (i) : the days of (to) the assumption 
 are regarded as a period approaching completion. Compare also 
 Acts xxi. 27 £;ueX\ov at eirra i^/txepai (rvvreXeio-flai. The D text 
 removes the ambiguity by the singular paraphrase lykvtro kv toIs 
 iJ/ispi'S EKeivats roB (ru/i7rX, TTyv tj/iepav ■nj'S -rnvT. The Church of 
 the second and third centuries gave the name of 'Pentecost' 
 to the whole period between Easter and Whitsuntide (Tert. 
 de bapt. 19), but t^v i^/jiipav limits us here to the day of the feast. 
 
 ' Cf. Edersheim, Temple, p. 225. 
 
The Pentecostal Outpquring of the Spirit 69 
 
 was only on great festivals that a concourse of Part i. v. 
 worshippers from the Dispersion could be expected to 
 assemble at Jerusalem. If the coming of the Spirit 
 was to be made known through the Jewish world, 
 the Pentecost offered the next opportunity. It is 
 interesting to remember that the Pentecost fell on 
 the same day of the week as the day of the Passover- 
 sheaf, i.e. Nisan 16. Thus if the Crucifixion took 
 place on Nisan 14, as St John seems to imply, and 
 that day was a Friday, the Pentecost as well as the 
 Resurrection fell upon the first day of the week, and 
 Sunday commemorates both the Lord's victory over 
 death and the Spirit's entrance upon its work of 
 giving life. The weekly Lord's Day is also the day ■ 
 of the Spirit of Christ. 
 
 The believers in Jerusalem — a few days before 
 the Pentecost they were about a hundred and twenty, 
 but the number may have been swelled by pilgrims 
 from Galilee as the festival drew on — were all together Acts u. i. 
 in the same place on the day of the Spirit's coming. 
 The hour was before 9 a.m. Was the place the Acts ii. 15. 
 Court of the Women in the Temple precinct ? Or 
 was it the large upper room where they had met 
 day by day during the interval of waiting, and 
 which had probably been the scene of the Last 
 Supper ? There is something to be said in favour Acts i. 13, 
 
 , , r L i5:cf. Mc. 
 
 of the Temple, i.e. either the court, or one 01 the xiv. 15. 
 chambers which opened into it\ On the other 
 hand Christian tradition from the fourth century has 
 
 ^ See the reasons for this view given by Bp Chase, Credibility 
 of the Acts, p. 30 fF. 
 
70 The Holy Spirit in the New Testament 
 
 Part I. V. regarded the Cenaculum as the place of the Descent^ 
 and this tradition is recommended by other con- 
 siderations as well as by its antiquity. Not to press 
 the fitness of a coincidence which brings the Paraclete 
 to the Apostles on the very spot where they had 
 received the promise of His coming, and where they 
 had first seen the Risen Christ, it is distinctly more 
 probable that the illapse occurred while they were 
 assembled in a private house than in a room attached 
 to the most public place of resort in Jerusalem, with 
 the crowds close at hand which were already pouring 
 into the Temple enclosure to celebrate the Feast. 
 No event of the seven weeks which ended on the 
 day of Pentecost seems more clearly to demand 
 closed doors and the privacy of the 'upper room.* 
 While the brethren were assembled, and perhaps 
 engaged in their morning act of common prayer', 
 there came suddenly from heaven a loud sound' as of 
 the rushing- of* a mighty'^ wind. The great gale 
 
 . ^ See Sanday, Sacred Sites, p. 83 ff. (where some interesting 
 references are given to Christian writers from Cyril of Jerusalem 
 onwards), and plates xlix., 1. 
 
 ' Cf. Acts i. 14, ii. 42. 
 
 ' 'Hxos, not ^uivq as in Jo. iii. 8. For ^x°s cf. Lc. xxi. 25, 
 Heb. xii. 19. 
 
 * So R.V. admirably renders (jtepofiivT)^. ^epea-Oai is the 
 normal verb for the rushing of the wind (cf. e.g. Jer. xviii. 14), 
 or for the rapid movement of objects which it carries along 
 (Acts XV. 29, WH. mg. ; 2 Pet. i. 21). 
 
 " Btotos, ^ta are almost technical in this connexion. See 
 Exod. xiv. 21 £V avifiM voTcj) ^la^, Ps. (xlvii.) xlviii. 8, iv irvevfUiTi. 
 ^laua (Tvvrpiilftii irXoTo, Acts xxvii. 41 ij 8i irptJ/xvo cXutTO ivb •jfs 
 
The Pentecostal Outpouring of the Spirit 71 
 
 seemed to enter and fill the chamber, and not Part i. ,. 
 simply to pursue its course without. The Spirit 
 " was not in the wind," as it was not iii the dove 'Kings 
 of the Baptism ; but the wind represented the strength 
 of the Divine Breath which had come to fill first the 
 House of God, and then to sweep over the face of 
 the earth with life-giving power, as in the beginning 
 when it was borne over the waters of the chaos. Gen.i. 1 
 The roar of the wind appealed to the ear, but it was eeooX%^- 
 accompanied or immediately followed by an appeal ^"'''' 
 to the eye. There appeared to them tongues parting Actsii. 3. 
 asunder (Siafj-ept^ofievaL) as of fire, and the fire sat 
 on each one of them. The idea presented is that of 
 great jets of flame breaking up into smaller scintilla- 
 tions, one of which rested upon the head of each of 
 the assembled brethren. The whole was a vision, 
 as St Luke is careful to explain', but a vision that 
 corresponded to a great spiritual fact which at the 
 same moment accomplished itself in the experience 
 of all who were present. If, as St Matthew relates, 
 the Baptist had said that the Christ should baptize 
 in Holy Spirit and fire, his words would at once Mt. Ui. n. 
 be recalled by those who had been his disciples. 
 But apart from the Baptist's saying the tongues 
 of fire would readily be understood to proclaim 
 the Presence of God, awakening memories of such 
 Old Testament incidents as the Burning Bush, the Exod. iii. 
 consumption of the sacrifice on Mount Carmel, /Kings 
 the revelation to Elijah in the cave on Horeb, ^J'^"*,f ' 
 
 ' His words are, w<l>Oria-av yXtoa-aai o)<r£i ttv/jos. 
 
72 The Holy Spirit in the New Testament 
 
 Part I. V. the vision of Ezekiel by the river Chebar\ Yet 
 Ez^. 4. there was a new feature in the fire of Pentecost, 
 for which the Old Testament had no precedent, the 
 distribution of the tongues of flame, and the settling 
 of one of them on each individual in the assembly^ 
 The distribution of the sacred fire evidently pointed 
 to the truth that the Paraclete had come to dwell 
 not only with the society as a whole, nor only with 
 the officers of the society, but with all its members. 
 As for the tongue-like form of the flames, events led 
 to their being interpreted as emblems of new powers 
 of utterance bestowed upon believers by the Spirit 
 Acts ii. 4. of Christ. They were all filled with Holy Spirit', 
 and began to speak with other (ere/jais) tongues'^, 
 according as the Spirit gave them to utter {amo- 
 <j)6€yyecr0ai). This power, whatever it was, was an 
 immediate proof, both to themselves and to all 
 Jerusalem, that they were under the influence of a 
 new force, which they knew to be the promised 
 Paraclete. 
 
 There is no historical statement in the New 
 Testament which is more difficult to interpret than 
 St Luke's account of the Pentecostal gift of tongues. 
 It is scarcely possible, without abandoning the 
 
 ■• In the last two cases the fire follows or is accompanied by wind. 
 
 ^ With Sia/i.cpi^djuei'ai compare Heb. ii. 4 irvevfiaros aylov 
 fiepuTfi-OLi ; and with iKtidurev £<^' Iva Ikoo-tov, I Cor. xii. 4 ff. 
 ouupecreii oe \api(riJLaTO>v ti<Tiv..AKa,(ma Se SiSorai 1^ <f>avipo>(rK. 
 
 ' See p- 13, note i. 
 
 * Cf. I Cor. xiv. 21 (Isa. xxviii. 11). 'Mc' xvi. 18 has 
 yXdjero-aw kaXrjcrovcriv Kaivais, but Kaivats is omitted by good MSS. 
 (C*I.A*). 
 
The Pentecostal Outpouring of the Spirit 73 
 
 natural meaning of the words, to escape from the Part i. v. 
 conclusion that the historian represents the gift as 
 meeting the needs of a polyglott multitude. But to 
 what extent was the multitude polyglott ? Could not 
 every one in the crowd, whether Jew or proselyte, 
 have understood either a dialect of Aramaic or the 
 colloquial Greek which was spoken everywhere in 
 the basin of the Mediterranean ^^ Are we to under- 
 stand that the newly baptized brotherhood found 
 themselves able with quickened powers of utterance 
 to use either Aramaic or Greek, so that they could 
 reach the whole of the pilgrims both from East and 
 West ? In what language was St Peter's long speech 
 delivered, or was it delivered first in one language, 
 and then in another ? It is clear that the difficulties 
 of the narrative are not altogether removed by 
 supposing, as the Christian student has the right 
 to suppose, that a unique miracle was wrought to 
 signalize the coming of the Paraclete. To regard 
 the gift of tongues, as many of the Fathers of the 
 Church did, as having answered the wider purpose of 
 qualifying the Apostles and other early missionaries 
 for their work of evangelizing the world is scarcely 
 possible. It is one of the clearest signs of a 
 Divine preparation of the world for the Gospel that 
 the command to preach it everywhere came at a 
 time when one language gave access to almost every 
 nation in the Roman world. The various peoples 
 to whom the missionaries of the Cross were sent 
 were scarcely more polyglott than the crowds present 
 1 This point is well put in Hastings' D. B. iv. 795. 
 
74 The Holy Spirit in the New Testament 
 
 Part I. V. at Jerusalem on the day of Pentecost, nor is there 
 any evidence that the gift of tongues, so far as it 
 continued in exercise, was actually used for the 
 purpose of preaching to the heathen. Thus the 
 purpose of the miracle, if it is to be regarded 
 in that light, was not to lighten the labour of the 
 Christian missionary, but to call attention at the first 
 outset to the advent of the Paraclete, to demonstrate 
 the reality of the heavenly gift, and to symbolize 
 the vanishing of racial distinctions before the progress 
 of a catholic Church. Whatever may be the true 
 explanation of the Pentecostal gift of tongues re- 
 garded as a historical fact, its spiritual significance 
 is best understood when it is placed in the light of 
 such considerations as these. 
 Actsii.5ff. 4. At the sound of the roaring wind^ the crowd 
 gathered quickly round the brethren who meantime 
 seem to have entered the Temple Court. When 
 they heard themselves addressed in their several 
 Acts ii. 7 tongues by these men of Galilee their first feeling 
 \o^.'^ was one of perplexed amazement, which in some of 
 Acts ii. 13 the baser sort presently gave place to ribaldry : they 
 j-tr'^^.!!''" are filled, some shouted, with sweet wine^. While 
 rxe.jKous ^Q j-j^g devout the utterances of the brethren were 
 p.hoi revelations of the mighty works of God, those who had 
 no spiritual capacity heard nothing but the confused 
 
 yevo/xeVijs. . .t^s ifxovfj^ Taunjs : A.V. " when this was noised 
 abroad," as if <^ci)v^s were ^ijV'?'; cf- Vulg. " facta... hac voce." 
 The <^<ovi7 seems to be that of the ^x°s tvo^s </)€po/*€VT;s (v. 2). 
 " rXeuKos is properly the juice fresh from the grape (Vulg, 
 musto). The word suggests that the speakers professed to be 
 reminded of the shouts and songs and revelry of the vintage. 
 
The Pentecostal Outpouring of the Spirit 75 
 
 noise which might come from half-intoxicated revel- Part i. v. 
 
 lers. St Peter, ever ready to act, and now prompted 
 
 by the Spirit, accepted the. challenge" and poured out Actsii. 14 
 
 a flood of inspired eloquence. 'There was another Kfct" 
 
 explanation to be given of the miracle they had %£;^'''" 
 
 witnessed, and it could be found in the book of the v^''*'")- 
 
 prophet Joel. The last days foreseen by the prophet J°ei '■a._ ... 
 
 had come at last, the gift of the Spirit was no longer iff.("H^bo. 
 
 limited to a few chosen servants of God ; henceforth 
 
 it was for all the Lord's people, for young and old, Numb. xi. 
 
 for women as well as for men, for the servant as well ^^' 
 
 as for the master. Your sons and your daughters Actsii. lyf. 
 
 shall prophesy, your old men shall dream dreams, 
 
 your young men shall see visions ; and also upon the 
 
 servants and upon the handmaids in those days will 
 
 I pour out my Spirit. So Joel had foretold, and 
 
 that day they had witnessed the beginning of this 
 
 great effusion of spiritual power and life, the dawn of Acts ii. 20. 
 
 the great and glorious^ day of the Lord when all who 
 
 called on the name of the God of Israel should be 
 
 saved.' 
 
 Neither the Prophet nor the Apostle who quoted 
 him could have seen all that was implied in this 
 prophecy, or how it would work itself out in the 
 history of the Church. In the thought of both, all 
 flesh seems to have borne the narrow sense ' all 
 Israelites and all proselytes to the religion of Israel 
 from among the Gentiles.' Yet the Apostle can 
 already see further than the pre-Christian prophet ; 
 
 ' iirutiav^, Heb. N?^, ' aweful ' : the whole phrase occurs 
 again in Mai. iii. 23 = iv. 4 (Heb. and LXX.). 
 
76 The Holy Spirit in the New Testament 
 
 Part I. V. ' afterwards ' becomes in his interpretation in the 
 
 last days^, and by these he understands the Messianic 
 
 age, which he recognizes as already begun. The 
 
 discourse of St Peter, as reported by St Luke', is a 
 
 witness to the reality of the spiritual crisis through 
 
 which the speaker had passed. It is evident that if it 
 
 truly represents the substance of what St Peter said, 
 
 as there is good reason to suppose that it does, the 
 
 Apostle had 'received power' from some new source. 
 
 The Peter of the Day of Pentecost is a new man, far 
 
 other than the Peter of the Passover ; his words 
 
 Acts ii. shew not only the freedom of speech (Trapprja-Ca) which 
 
 ^3^' 36- ^^g characteristic of this Apostle, but a blending of 
 
 courage, wisdom, and skill which we do not associate 
 
 with him as he appears in the Gospels, and an 
 
 insight into the work of the Messiah and the nature 
 
 of His Kingdom such as even to the last day of the 
 
 Lord's stay upon earth was certainly beyond his 
 
 cf. Acts i. reach'. And in courage and general understanding 
 
 of the new situation Peter was not alone ; the whole 
 
 company of believers was filled with the same spirit ; 
 
 Acts ii. 14 the rest of the Twelve stood up with him, identifying 
 
 iiurpos themselves with his words. From that day forward 
 
 mJo)! ^ "^■^ strength, which was not their own, marked all 
 
 ^ Acts ii. 17 iv Tttis eo-xarats ijfi.ipai's. In Joel ii. 28 ( = iii. i) 
 the Heb. is simply IS^nqK (LXX. /xem rauTa). 
 
 ' On the trustworthiness of the reports of St Peter's speeches 
 in the Acts see Bp Chase's third Hulseaii Lecture (Credibility ^ 
 p. 122 ff.). 
 
 " The question in Acts i. 6 is attributed to the Eleven, but 
 Peter is doubtless their spokesman ; the voice is the voice of 
 Simon son of John. 
 
 6, 
 
The Pentecostal Outpouring of the Spirit 77 
 
 the sayings and deeds of the Apostolic Church. It Part i. v. 
 is in this great change of mental and spiritual attitude Acuh^is, 
 rather than in the external signs of wind and fire jp'f.f^i'f. 
 or in strange powers of utterance that we recognize 
 the supreme miracle of the day of Pentecost. 
 
 After his quotation from Joel, St Peter twice 
 again refers to the coming of the Spirit, and each 
 of these references increases our sense of his grasp 
 of the significance of that great event. In the first 
 place he boldly connects it with the Ascension of 
 Jesus Christ. Having been by the right hand (?/" Acts ii. 33. 
 God lifted up, and having received from the Father 
 the promise of the Holy Spirit, he poured forth^ 
 this_ which ye both see and hear. The visible and 
 audible manifestations of Pentecost were the lowest 
 links in a chain which reached from heaven to earth ; 
 the furthest streams of a river which was welling Cf. Apoc. 
 out from the Throne of God. They indicated the 
 presence of the Spirit in the Church, but the 
 presence of the Spirit was the fulfilment of a Divine 
 promise that could not find its accomplishment until 
 the Son of Man had been glorified. If this was in 
 the Apostle's mind, whence could he have learnt it 
 except from the last discourse of the Lord, which Cf. jo. ' 
 the Spirit of Christ brought back to his memory 
 and enabled him for the first time to understand.? 
 He now saw that the Pentecostal outpouring was 
 direct evidence that Jesus was with the Father ; it 
 was the ripe fruit of the Passion and the Resurrection 
 
 J- "E^ex"" is Joel's word (ii. 28, LXX. €Kxe<S). Cf. Acts x. 45, 
 Rom. V. 5, Tit iii. 6. 
 
78 The Holy Spirit in the New Testament 
 
 Parti. V. consummated and crowned by His Ascension into 
 
 ' heaven. This great gift had come from the hands 
 
 of the exalted Christ ; He had poured it out, and 
 
 the invisible act had been proclaimed by visible and 
 
 audible tokens. 
 
 But the Apostle goes further. All who heard 
 him, Jews or proselytes, might themselves experience 
 
 Actsii.ssf. the power of the Spirit. Repent, and let each one 
 of you be baptized in the name of Jesus Christ unto 
 remission of your sins, and you shall receive the gift 
 of the Holy Spirit ; for to you is the promise and to 
 your children^, and to all who are afar, as many as 
 the Lord our God shall call to himself^. St Peter 
 sees that to Israelites and proselytes the only con- 
 ditions necessary for their participation in the Spirit 
 are repentance and faith expressed by the receiving 
 of baptism in the name of Jesus Christ. The 
 baptized would in all cases obtain the promised gift. 
 But his words must not be made to bear a meaning 
 which could not as yet have been present to his 
 mind. It is clear from the subsequent chapters of 
 the Acts that years passed before he realized that 
 baptism with its attendant gifts of remission and the 
 
 See Acts Spirit could be given to the uncircumcised Gentile. 
 The Pentecostal outpouring of the Spirit did not at 
 once illuminate every corner of the understanding, 
 or solve problems for which a solution could be 
 gained by experience ; but it had already thrown a 
 
 ^ Cf. Ps. Sol. viii. 39 ij/xiv koI tois tekvois i^/uuSv 17 evSoKia cis Tov 
 aldva. 
 
 ' See Joel ii. 32 ; Isa. Ivii. 19. 
 
 , XI. 
 
The Pentecostal Outpouring of the Spirit 79 
 
 broad path of light across the darkness, and the day Part i. v. 
 of a fuller knowledge had dawned. 
 
 5. St Luke does not say that the three thousand 
 who were baptized that day received the gift of 
 the Spirit immediately, or that they spake with 
 tongues as the original company of believers had 
 done when the Spirit came to them. Yet his 
 account of the life upon which they entered shews 
 that they were at once animated by a new spirit 
 which was a greater and more permanent mani- 
 festation of the Spirit of Christ. 
 
 The Pentecostal outpouring of the Holy Spirit 
 was far more than a miraculous display of spiritual 
 power, intended to arrest attention and invite 
 enquiry into the new faith. It was the begin- 
 ning of a new era : an advent of the Spirit, as 
 the Incarnation was the advent of the Son. Not 
 as though either the Son or the Spirit had been 
 absent from the world before the Advent. Each 
 coming was a new manifestation, and the beginning 
 of a new mission. God sent forth his Son, and Gai. iv. 4, 
 when the mission of the Son hajd been fulfilled. He 
 sent forth the Spirit of his Son to take up the work 
 under new conditions. The Pentecost inaugurated 
 this second Divine Mission. But the mission was 
 greater and more far-reaching than the wonders of 
 the Pentecost might suggest. The Spirit was to find 
 a still more excellent way of revealing His presence i Cor. xH. 
 and power than by the rushing wind and self- 
 distributing tongues of fire, or the seeing of visions, 
 the dreaming of dreams, the gift of tongues and 
 
8o The Holy Spirit in the New Testament 
 
 Part I. V. prophecy. The closing verses of the second chapter 
 Acts ii. 42 of the Acts, with their picture of the simple, joyful, 
 strenuous life of the newly baptized in the days that 
 followed the Pentecost, reveal even more than the 
 miracles of the Pentecost itself the nature of the 
 Power which had come to dwell with the Church. 
 
 -47- 
 
VI. 
 
 THE LIFE OF THE EARLY PALESTINIAN CHURCH. 
 
 Tore Jlerpof ■n-Xijcrdel'; Trvev/iaTo? dyiov elirev irpo^ avrov? Acts iv. 8. 
 Apxovre<; tov \aov koI irpea^vrepoi ktX. 
 
 Kat Ber]6evT(ov avrtov iaaXevdr) 6 TOTTot iv S ■^aav Acts ir. 
 (TVVTj'YiJ.evoL, KoX iirXrjaO'qaav airavrei; tov aylov Trvev fj,aTO<;, 3' ^• 
 Kai ekaXovv tov Xoyov tov deov fieTo, •jrapprja-ia';. tov Be 
 ir\i^6ov<; tSiv iriaTeva-avTav '^v KapBia koX ■^v')(r) fjiia...Kal 
 BvvafjLei jMeydXr] a-TreBiBovv to /MapTvpcov ol airocTToXoi tov 
 Kvpiov Irjcrov t^? avaarda-eco'i, 'Xo-pK re fieydXr] rjv hn, 
 TravTa'i avTov';. 
 
 lQ)(Tr](f) Be o iirLKXrjdelis ^apvd/Sa^ airb t&v dtrofTToXmv, Acts.iv. 36. 
 o IcFTiv fLedepiirfvevofievov Tib? irapaKXricreai? ktX. 
 
 Ala TO iirXrjpoaa-ev o a-aTavd? Tr]v xapBiav aov ■y^eva-aadaC Acts v. sf., 
 o-e TO 7rvev/j,a to iiyiov ;...ovk ey^evato dvOpairoi? aXXa tS 5' 
 0em...Ti OTi avve<f)(ov^67} v/miv ireipdaai to "jrvevfia K-vpiov ; 
 
 Kew. Tjfxe'i'i icTfiev fidpTvpei; rS)v prjjxdTcov tovtwv, koL tJ Acts v. 32. 
 irvevfia to aryiov o eBcoKev ^eo? rot? 'jreidap')(pvcriv avTw. 
 
 E-Tria-Keyfraade Be, dBeX<j>oC,avBpa<; e^ vfi&v fiapTVpovf^evovg Actsvi-sff.- 
 eiTTa, irXijpei? •irvevfiaTO'i koI (ro(f>ta<;...Kal e^eXe^avTo ^re- Actsvi. 5. 
 <j)avov, avBpa nrXrjp'q iricnea)? koI 'irvev/iaTo<; dybov. . .^re(j)avo<; Acts vi. 8. 
 Be irXrip'q'; ')(dpiT0'i Koi Bvvdfieco'; eiroiei TepaTa Koi a'rjjj.eia 
 fieyaXa iv Tm XaS...Kal ovk Xcrj^yov dvTiaTrjvai Ty ao(pi,a kui, Actsvi. 10. 
 TO) irvevfiaTi, (p iXaXei. 
 
 Tfj,£i<i del Tft) irvevfiaTi toS dytm avTiimrTeTe' eo? 01, Acts vii. 
 iraTepeq vfiav tcaX u/iet?. 
 
 S. H. s. 6 
 
82 The Holy Spirit in the New Testament 
 
 Part I. vi. 'TTTap^eov Be irkrjpr}ii irvevfiaroi aylov, arevtaat et? top 
 
 . ' ~ ovpavov elBev So^av Oeov koI 'Irja-ovv earSsTa ia Se^i&y rod 
 
 55. Oeov. 
 
 Acts viii. Upoarjv^avTO irepl avrmv oara? Xd^oatnv irvevfia ayiov 
 
 15 2°- ovBeTTO) yap 'ijv eV ovSevl avrcov iirfTreirrmKO';, fiovov Be 
 ^e^airrKrfievoi V'rrfip')(pv ei<s to ovo/j,a toD Kvpiov 'Irjaov. 
 Tore e-n-enOecrav ra? p^etpa? iir avTow, Kot eKci-fi^avov irvevfia 
 wyiov. IBwv Be 6 Xtfieov on Bid T179 iindeaean rcSv j(ei,p&v rcSv 
 diroffToKcav BiBorai to irvev/ia, irpocrrjve'yKev avro2<; 'x^pi^fiara 
 Xeymv Aore KUfiol t7)v i^ovcriav ravrrjp, iva w eav eviffda 
 Tas ')(elpa<s Xa/i^avri irvevfia liyiov. Herpoq Be eiirev "Trpoi} 
 avTov T^ dpyvpiov erov criiv (rol ecrj eh dircoXeiav, on tjjv 
 Bcopedv rod 0eov ivofiia-av Bid 'xprjfidrav Kraaffai. 
 
 Acts viii. EZttci' Be ro 'TTvev/Ma rw ^ikiinra) ktX. 
 
 '^9> 39- ■ TLvevfia JLvpiov rjpiraa-ev rhv ^iXiinrov. 
 
 Acts ix. 17. 'ATrfjXdev Be 'Avaviav xal elcrfjXOev eh ttjv oiKiav, Kal 
 
 e7ri6ei<} eV avrbv ra? ')(eipa<s eiirev "SiaovX dBeX<f>e, 6 KVpio<; 
 airea-raXKev /*e...07r(B? dva^X^yjrri^ Kal irXtja-dTJ^ Trvevp,aTo<s 
 ayiov, 
 
 Actsix. 31. H fiev ovv eK/cXrjiTia loaff oXr)(; Trj<; 'louSaia? koI TaXiXaia(; 
 
 Kal ZiafiapLa^...iropevo(ievrj tw (j>6^cp tov Kvpiov Kal Ty 
 7rapaKXr}(Tei tov dyiov 7rvev/jiaT0<s eirXrjOvveTo. 
 
 Acts X. 19, ToO 06 TleTpov BievOvfiovfjievov irepl rod opafiaro'; ehrev 
 
 — 47'fcf.xl. "^^ '!rvevfia...dvoi^a<; Be IleTpo<; to a-TOfia eT'rrev...expta-ev 
 
 15 fr,). avTov 6 6e6<; Trvevp.aTi dyL<p Kal Bvvd/j,ei. . Jti XaXovvro^ tov 
 
 iieTpov...e'ire'iTeae to irvevfia to ayiov eirl iravTai tov^ 
 aK0V0PTa<; tov Xoyov. koI e^ecrrrja-av 01 e/e 7repiTOfjL7Jii...oTi 
 Kal eirl tu eOvq 17 Btoped tov irvevp.aTO'i tov dyiov eKKeyvrai' 
 rjKovov yap avraiv XaXovvTwv yX(i£icrcrat,<s koI fieyaXvpovratv 
 TOV deov. Tore direKpLBri Herpoi Mijn to vBmp Bvvarai 
 KwXvaai T« Tov jjlt] ^aTrnaffijvai tovtov^ o'lTivei to irvev/ia 
 to ayiov eXa^ov m Kal ijjtiet? ; 
 
 Acts xi. 27 KaTfjXffov diro ^lepova-aXfjfi irpotjirJTai eh 'Ai»Tt(5^aop* 
 
 (cf. XXI. 4, dvaa-Td.<s B^ eh e'f avrwv ovofian "Aya/Sos ea-rj/jiaivev Sid tov 
 irvevfiaTO'i ktX. 
 
 Actsxv.28. "ESofev yap tw Trvev fian Tm ayi(p Kal rjfitv. 
 
The life of the early Palestinian Church 83 
 
 The Day of Pentecost was the beginning of a Part i. vi. 
 Divine economy which is to continue to the end 
 of the present age. The Paraclete had come to stay. jo. xiv. 16. 
 While the tokens of His coming, the wind and fire, 
 were momentary, and certain of His gifts ceased or Cf. i Cor. 
 were suspended after a few generations. His own ""■^' 
 presence in the Christian brotherhood was, from the 
 Pentecost, permanent and assured. Yet the mani- 
 festations of the Spirit were variable, and have varied 
 in fact, according to the requirements of periods, 
 Churches, and individuals. In the Acts we learn 
 how the Spirit revealed itself in the experience of 
 the Apostolic age. The Book falls into two nearly 
 equal parts, of which the first shews us the Paraclete 
 at work in the Churches of Palestine, while the 
 second relates the extension of His mission to the 
 Gentiles. 
 
 I. The Apostles in the power of the Spirit rose 
 at once to their new duties. They shewed them- 
 selves capable of teaching and ruling the Church, 
 and representing their Master in the face of the 
 world. They instructed the newly baptized, wrought Acts u. 
 signs and wonders in Jerusalem, proclaimed the V«.l^]' 
 Resurrection of Tesus and the hope which it held ^'H'^' . 
 
 . . . . -A^cts IV. 4, 
 
 forth to mankind ; through their preaching multitudes 32- 
 of men and women were added to the Church; even ^'^'^"'- '+• 
 among the Jewish priesthood the faith gained a Acts vi. 7 
 crowd of adherents \ We cannot err in attributing i^xosVoy 
 
 ' Secret adherents, perhaps, like the Sanhedrists Nicodemus and *°^°^'' 
 Joseph ; under a Sadducean high-priesthood they could scarcely 
 Jiave professed their faith openly, at least in great numbers. 
 
 6—2 
 
84 The Holy Spirit in the New Testament 
 
 Part I. vi. to the Spirit of Christ this great accession of strength. 
 Moreover, these new powers were found to endure 
 the test of suffering. Quite early in the course of 
 the history we see Peter and John standing before 
 
 Actsiv. sf. the Sanhedrin, which was still led by Annas and 
 Caiaphas. A few weeks before the situation would 
 have filled thjem with alarm. Now the Apostles 
 are fearless, and speak with as much freedom^ and 
 conviction as if they were addressing a Temple 
 crowd. It was borne in upon the assembly that these 
 
 Actsiv. 13. disciples were animated by the same spirit which 
 had characterized the Master ; they had been with 
 Him so long that they had caught His manner, and 
 inherited the independence, the directness, the 
 incisiveness of His spirit. But, in truth, their 
 boldness was not due so much to their having been 
 long in the company of Jesus, as to His presence 
 in them by the Spirit. Peter, as St Luke explains. 
 
 Acts iv. 8. was filled with Holy Spirit ; the Lord was ful- 
 filling to him the promise to His disciples that 
 when they stood before rulers and kings for His 
 
 Mc. xiii. sake, it should be 'given them in that hour what 
 they should speak.' Even as they stood before the 
 Council they could scarcely have failed to recall 
 these words of Christ, or to attribute their courage 
 to its true source. But if they did, no doubt could 
 have been left when on their return to their own 
 
 ^ Their ^6^0% t&v 'louSatW (Jo. xx. 19) had given place to 
 irappijoria. This setting loose of the tongue in the service of 
 Christ and the Gospel is one of the normal signs of the Spirit's 
 working; of. e.g. Ps. li. 13 — 15. 
 
The life of the earfy^ Palestinian Church 85 
 
 company, as they prayed for strength to persist in Part i. vi 
 their witness to Jesus Christ, the place in which they ActTi^si. 
 were gathered together was shaken, and they were all 
 filled with the Holy Spirit and continued to speak 
 the word of God with boldness. As the wind and 
 fire had assured them of the original coming of the 
 Paraclete, so the earthquake^ spoke of His continued 
 presence in their midst, under new and threatening 
 conditions, and of His irresistible might. The 
 .Sanhedrin itself was powerless in the grip of the 
 spiritual force which had begun to shake heaven Heb. xii. 
 and earth. '^ ' 
 
 For the presence and power of the Spirit were 
 felt not by the Apostles only, but by the whole 
 Church. Reference has been made to, the new 
 life which filled the Christian Society even in the 
 days that immediately followed the Pentecost. The 
 sudden addition of three thousand members to the 
 little community might easily have overtaxed its 
 strength. The peace of the young Church might 
 have' been at once imperilled by the conflict of 
 interests certain to arise in so large a clientele of 
 untaught members ; many who joined it in the 
 excitement of Pentecost might have been expected 
 to fall away when they realized the demands which 
 their new faith made upon them. But none of these 
 things happened; on the contrary the newly baptized 
 persevered in the teaching of the Apostles and the Acts ii. 42. 
 
 ^ The earthquake is a frequent symbol in the O.T. of the 
 presence and power of God. See Exod. xix. 18, i Kings xix. n, 
 Pss. xcvi. 9, cxiv. 7, Joel iii. 16. 
 
86 The Holy Spirit in the New Testament 
 
 Part I. vL fellowship of the body, in the Breaking of the Bread 
 and the Prayers'^; they readily accepted the discipline 
 of the Christian life. Believers were known in those 
 early days for their joyous, single-hearted piety, 
 
 Actsii.46f. and earned the good will of the whole population. 
 The brotherhood was marked by a unity of purpose 
 such that it seemed to be moved by a common life, 
 
 Actsiv.32. and to have one heart and one soul. 
 
 2. This early manifestation of the Spirit pro- 
 yoked after a time a counter-manifestation of evil. 
 The first outbreak of evil in the Church of Jeru- 
 salem arose out of an excess of zeal which in itself 
 
 Acts ii. 44. was good. From the first this Church had lived a 
 common life, whether because it was fired by the 
 example of the Essenes, or (as is more probable) 
 in imitation of the first disciples of the Lord during 
 the days of the Ministry. It would seem as if with 
 the fresh illapse of spiritual power recorded in Acts 
 iv. 31, the first enthusiasm for this life revived, and 
 
 Acts iv. believers who still owned property in lands or houses 
 
 ^^ ■ began to strip themselves of it and devote the 
 proceeds to the good of the community. Among 
 
 Actsiv. those who did so was one Joseph, a Hellenistic 
 
 ^ ■ Levite from Cyprus, to whom the Apostles, following 
 
 the example of the Master, had given the descriptive 
 surname Barnabas, interpreted by St Luke as Son 
 of Paraclesis\ The act of Joseph Barnabas was 
 ' Tois wpoo-evxais : " in templo maxime " (Blass). 
 " The meaning of Barnabas is not certain, see Dalman, Gramm. 
 d. Aramaisch, p. 142, and Deissmann, Bible Studies, p. 307 ff. 
 The gift of iro.p6.KKf\fTVi is connected with the Holy Spirit (Acts 
 ix, 31), and with the office of the prophet (i Cor. xiv. 3). 
 
The life of the early Palestinian Church 87 
 
 the simple outcome of the inner Hfe of the spirit of Part i. vi. 
 unselfish love. But there were some whose motives 
 were less pure, and two of the converts, a man and 
 his wife, agreed upon a plan which seemed to Acts v. 9 
 promise them a high place in the esteem of their ^^i^^f 
 fellow-believers without a corresponding sacrifice. 
 The man presented part of the price of the land 
 which he had sold as if it had been the whole, and 
 his wife, when questioned, told the same tale. This 
 insincerity, worthy of the Pharisaic ' hypocrites,' met 
 with a punishment that once for all vindicated in the 
 eyes of the Church the awefulness of the gift which 
 it had received. Ananias had suffered Satan to fill 
 a heart which ought to have been full of the Spirit Acts v. sf. 
 of God. He and his wife had, at the suggestion of 
 the evil spirit, attempted to deceive the Holy Spirit, 
 to lie not to men, to Peter and John or to the whole 
 brotherhood, but to Gocl^. They had dared to tempt Acts v. 9 
 the Spirit of the Lord, to put to the trial His power rh i^v^im 
 to detect and to punish. It was a sin unto death, ^ jl'v. 6. 
 although it may be hoped that the loss of temporal ^fj'x^!"^" 
 life did not in this instance carry with it the infinite 30 ff- 
 penalty of the second death. But in any case the 
 impression produced was great and salutary : £-reat Acts v. n. 
 fear came upon the whole Church and upon all that 
 heard these things. It was felt on all hands that 
 if the coming of the Spirit had transfigured and in 
 a sense deified human life, it had also invested it 
 
 ^ *£vcrao-^at ro ■m/eu/j.a to a,yun'...ovK ajiev(rto avOpumoi^ dXXa tm 
 $€&. Blass: " i/f«v8co-tfoi riva /a//«re...'Ei^«u'cra) C dat. ut Xeyeiv 
 etc. Tivt." 
 
88 The Holy Spirit in the. .New Tesiameni 
 
 Part I. vi. with E sacredness which could not be violated 
 without incurring the severest penalties. He that 
 is near me, the Lord is reported to have said, is 
 near the fire^ ; but after the Pentecost the Church 
 had the fire not near only but within her, and there 
 was a peril in the possession as well as infinite gain. 
 3. A second trouble, which arose within the 
 Church perhaps shortly afterwards, ended more 
 happily. The internal peace of the Church, hitherto 
 
 Acts vi. I. unbroken, was threatened by a feeling of jealousy 
 on the part of the Hellenists towards their Aramaic- 
 speaking brethren. Before a rupture could occur 
 the Apostles intervened, and the matter which gave 
 rise to complaint was placed in the hands of seven 
 persons chosen by the whole body and appointed by 
 the Twelve with prayer and laying on of hands. 
 In selecting the Seven the Church was charged by, 
 the Apostles to see that they were not only men of 
 
 Acts vi. 3. approved life (/xa/)Tv/)ow)u,evovs), but full of spirit 
 and wisdom. This provision is the more noteworthy 
 because the duties of the Seven were not directly 
 spiritual ; it was their part to "serve tables," i.e. to 
 provide for the daily meals of the needy members 
 
 Acts vi. 1, of the community, leaving the Apostles free for the 
 work of prayer and the service of the word^. Yet 
 
 ^ 'O e-yyus fj-ov hf/v^ tov mipos (cited by Didymus on Ps. Ixxxviii. 
 S). The second half of the saying is less often quoted but is 
 necessary to its completeness : o 8c fw.Kpa.v oltt ifi.ov //.aKpav am 
 T^s jSacriXetas. There is danger either way, but most danger in 
 distance from Christ. 
 
 T]7 StaKovlq. tov Xoyou,. as contrasted with the Smkovui tcok 
 rpairf^mv {v. 2). 
 
 4 
 
The lifeofjhe early Palestinian Church S9 
 
 even in this lower office the Seven had need of a Part i- vi. 
 full measure of the wisdom which comes from the 
 Spirit of God. It was realized that as Bezalel and Exod. 
 Pholiab needed to be filled with the Spirit when !!!!ir/ 
 "they undertook the building of the Tabernacle, so ^^^•3°^- 
 even the more secular duties of the Christian worker 
 called for His inspiration, especially when they had 
 to do with the building of the Church. 
 
 None of the Seven seems to have so entirely 
 and immediately answered to this requirement as did 
 Stephen. He is described ^s full of faith and Holy Actsvi. 5, 
 Spiidt, full of grace and power. When he spoke in ' ' °' 
 the synagogue, men were powerless to withstand the 
 wisdom and the spirit with which he spoke ; when 
 he was brought before the Sanhedrin, his face was 
 as the face of angel. In the last scene he is still 
 full of Holy Spirit as in the first ; gazing into Acts vii. 
 heaven in a spiritual ecstasy he saw God's glory, and 
 Jesus standing on the right hand of God ; his dying 
 prayers are echoes of the prayers of the Lord upon 
 the cross. Nowhere in the history of the Apostolic 
 Church i3 there a more suggestive picture of the 
 character which is inspired by the Spirit of Christ — 
 a character at once strong and tender, forceful and 
 spiritual. Towards the end of his defence Stephen 
 spoke with a severity which perhaps exceeded the ;, 
 bounds of prudence : Stiffnecked and uncircumcised Acts vii. 
 in hearts and ears, you always resist the Holy Spirit ; 
 as your fathers did, so do you. It is scarcely sur- 
 prising that they would hear no more. But with the 
 uncompromising sternness, of. the Hebrew prophets 
 
90 The Holy Spirit in the New Testament 
 
 Part I. vi. he united the spirit of love, and fell asleep with the 
 Acts vii. prayer, Lord, lay not this sin to their charge. Yet 
 °' until he was brought into notice by the necessity of 
 
 providing for the administration of the daily dole, 
 Stephen had been but one of the rank and file of 
 the Jerusalem Church, and there were doubtless 
 others who in like circumstances would have exhibited 
 not less conspicuously the power of the Spirit of 
 Christ. 
 
 4. Another of the Seven, Philip by name, ap- 
 proved himself as an evangelist or itinerant preacher 
 of the word. Driven from Jerusalem by the great per- 
 Acts viii. secution which followed the martyrdom of Stephen\ 
 ^ ' Philip found a refuge at the city of Samaria — Sebaste 
 
 Cf. Acts i. seems to be meant^ — and set himself to witness there 
 Sa^pff). to the Lord Jesus. Signs of the Spirit's presence 
 Acts viii. 6 at once appeared ; the crowds who thronged the 
 "" "''■ streets gave heed with one accord to his preaching ; 
 miracles were wrought ; the word was received with 
 joy ; men and women flocked to baptism. Yet there 
 was no effusion of the Spirit on the baptized, such 
 as Philip had perhaps expected to follow. Some- 
 thing was wanting which Philip could not supply, 
 and the Apostles Peter and John, who were still in 
 Jerusalem, came down to inspect and confirm Philip's 
 Acts vi. 6. work. As it belonged to the Apostles to lay their 
 
 ^ For the time neither the ' service of tables ' nor the ' service 
 of the word ' could be carried on at Jerusalem ; the Church there 
 was broken up, only the Apostles remaining at their posts (Acts 
 viii. i). 
 
 " Reading tj?v jto'Xiv with NBA. 
 
The life of the early Palestinian Church 91 
 
 hands with prayer on the Seven, so now these two Part i. vi. 
 K'^o^X^ss prayed for Philip's converts that they might Actsviii. 
 receive Holy Spirit, and laid their hands on them, '* ' 
 and the simple ceremony^ was accompanied by the 
 Heavenly Gift ; one after another" they received 
 Holy Spirit. So the admission of the Samaritan 
 converts to the full privileges of the Church was 
 ratified, and another step was taken towards the 
 pouring out of the Spirit upon all flesh. joei ii. 28. 
 
 At Samaria as at Jerusalem the Spirit's coming 
 was attested by signs which could not be misunder- 
 stood. Even Simon the sorcerer saw that through 
 laying on of the Apostles' hands the Spirit was being 
 given. But his unspiritual mind misinterpreted the 
 fact. He supposed that these two men who had 
 come from Jerusalem possessed a magical power 
 unknown to himself, and he made overtures to them 
 to sell him their secret. But the laying on of hands 
 and the prayer which accompanied it possessed no 
 magical efficacy which could be bought or sold. 
 Thy silver go with thee to destruction, is the white-hot Acts viii. 
 answer of Peter, because thou thoughtest to purchase 
 for thyself with money that which is the gift of God. 
 Yet if the Apostolic laying on of hands was a 
 merely symbolical act which possessed no magical 
 
 ^ On the Biblical references to ' laying on of hands ' see the 
 writer's article in Hastings' Z>. J3. in. 184 f., and cf. Enc. Bibl. 1956. 
 
 * 'EXa/i)8ovov, not iKa^ov. Dr Hort explains this imperfect 
 differently, Eccksia, p. 55 : " that is, shewed a succession of signs 
 of the Spirit." But k^A^^avov corresponds to iirerCOea-av : as each 
 in turn received the imposition of hands he received also the gift 
 of the Spirit. 
 
92 The Holy Spirit in the N^w Testament 
 
 Part I. vi. virtue, it was a ministry with which God was pleased 
 to connect spiritual gifts. Whether it haid been em- 
 ployed from the day of Pentecost itself, or whether it 
 had its beginning with the new departure by which the 
 work of the Church was extended to Samaria, there 
 is no evidence to shew. We know only that it was 
 
 Actsxix.6. used afterwards by St Paul, at least on one notable 
 occasion, and that then also it conveyed the Holy 
 Spirit ; and that the writer to the Hebrews seems to 
 
 Heb. vi. z. give it a place, after the teaching of baptisms, among 
 ihe first pHnciples of Christ. It is a natural if not a 
 necessary inference that the Laying on of Hands 
 became the ordinary complement of Baptism both in 
 ihe Jewish and the Gentile churches of the Apostolic 
 age, and was the means of imparting to the baptized 
 certain spiritual gifts over and above the new birth 
 by which they passed at their baptism into the life 
 of faith. 
 
 To return to Philip. As the book proceeds, he 
 is more than once associated with the operations of 
 the Holy Spirit. After his return to Jerusalem an 
 angel directs him to go southwards along the road to 
 
 Acts viii. Gaza. It is desert, the historian says ; and whether 
 he . means the city or the road to itS the words 
 suggest that the purpose of the mission was not easy 
 to grasp, But Philip obeyed, and presently a chariot 
 was heard approaching from behind. At once a 
 voice within him which he recognized as the voice 
 of the Spirit bade him join the chariot. He went, 
 
 J' The authorities for these divergent views are given by 
 Dr Knowling, ad loc. • 
 
The life of the early Palestinian Church 93 
 
 and the result was the conversion and baptism of Parti. 1 
 the Ethiopian Eunuch. In PhiHp's interview with 
 the Eunuch we observe the same skill in interpreting 
 the Old Testament which marked the Apostles after, 
 the coming of the Spirit. The passage which the 
 Eunuch was reading happened to be Isaiah liii., 
 and Philip without hesitation beginning from this Aetsviii, 
 scripture proclaimed to him the gospel of Jesus. It ^Attrl 
 may be that the Christian interpretation of this ^^^f^l^^ 
 prophecy was already familiar to Philip, for our Lc.xxii. 
 Lord had applied the passage to Himself; but it ^^" 
 is not quoted elsewhere in the Acts, and the meaning 
 of Isa. liii. may have been suggested by the same 
 Spirit that had bidden Philip to join the Eunuch. 
 As soon as the Eunuch had received baptism 
 Philip found himself under the control of the Holy 
 Spirit carried to Azotus, the Ashdod of the Old 
 Testament, and thence northward through Philistia 
 and the Sharon, till he reached the great Hellenistic 
 city, Caesarea by the sea. The historian repre- 
 sents this sudden change of route as a rapture : 
 the Spirit of the Lord caught away Philip, and the Acts vm. 
 Eunuch saw him no more^. Like much else in the ^^' 
 Acts that relates to and emanates from the Palestinian 
 Church, the language is cast in an Old Testament 
 mould. The Spirit of Jahveh, Obadiah said to i Kings 
 Elijah, shall carry thee whither I know not ; and 
 when at length Elijah went up by a whirlwind, the 
 
 * The 'Western' reading, ■jrve.viJja. ayiov iiri-Tricra' en-X Tov evvov)(OV, 
 ayyeXos Se Kuptoti rjpiraa-ev tov <bih.inrov, seems to be a correction 
 based on viii. 26, x. 44. 
 
94 1^^^ Holy Spirit in the New Testament 
 
 Part I. vi. sons of the prophets urged that search should be 
 2 Kings ii. made for him lest peradventure the Spirit of Jahveh 
 Bel 36. hath taken him up and cast him. upon some mountain 
 or into some valley. Translated into prose, the 
 words of St Luke may be taken to mean that Philip 
 was urged by an impulse which came from the Holy 
 Spirit to leave the Eunuch immediately after his 
 baptism ; when the Ethiopian looked round to thank 
 his unknown benefactor, Philip was already out of 
 sight. The 'rapture' could scarcely have been a 
 mere ecstacy' ; for the next verse shews us Philip 
 arrived at Azotus and pressing on from thence to 
 new scenes of work. 
 
 At Caesarea Philip seems to have taken up his 
 abode. His work of 'serving tables' at Jerusalem 
 may have come to an end with the dispersion 
 Actsxxi. of the Church, and events had shewn that he 
 E'ph.'iv.ii. possessed the special gifts of a Christian teacher. 
 A great field lay before him in the half-heathen city 
 which was the seat of the Roman Procurator and 
 the centre in Southern Palestine of Greek culture. 
 Here Jews and Greeks were mingled in proportions 
 scarcely to be found elsewhere in Palestine^ ; and 
 Philip, if he was a Hellenist, as is probable, was 
 well suited to do evangelistic work both among the 
 Jews of the city and their proselytes. Our interest 
 in Philip's Caesarean residence lies in a fact which 
 
 ' Such as is described in 2 Cor. xii. 2 ff. (apTrayevTa...-^p-ird.yr]). 
 In Vespasian's time there were 20,000 Jews at Caesarea in 
 the midst of a much larger number of heathen. See Schiirer, 
 /ewisA People, E. tr. 11. i, p. 86 f. 
 
The life of the early Palestinian Church 95 
 
 comes to light in the second half of the Acts. Parti. vi. 
 Twenty years or more after his arrival at Caesarea 
 his house in that city was for some days the resting- 
 place of St Paul on the last journey of the Apostle 
 to J erusalem '. Philip by this time had four daughters, Acts xxi. 9. 
 who followed the single life (Trapdevoiy, and were 
 prophetesses. The Spirit of the Lord rested on 
 the children as it had rested on the father, but 
 after a different manner ; to him was given the 
 work of an evangelist, to them the gift of prophecy. 
 Already in this Christian household at Caesarea 
 it was shewn that the same Spirit distributes His 
 gifts to every member of Christ severally as He Cf. i Cor. 
 wills. ^"- *' "• 
 
 5. With the conversion of St Paul we are not 
 directly concerned, for it was effected not by the 
 Spirit of Christ but by the Lord in person. But the 
 work of the Spirit finds a place in the sequel. 
 Three days after the vision Ananias was sent to lay Actsix. 
 his hands on Saul, that he might recover sight, and '^ ' 
 be filled with Holy Spirit. Thereupon there fell at 
 once frovt Saul's eyes as it were scales, and he 
 recovered sight, and arose and was baptized. Here 
 the laying on of hands precedes baptism, and is 
 given by a disciple who, so far as we know, held no 
 office in the Church, but was specially commissioned 
 by the Lord and thus for the moment possessed a 
 
 ^ Was it a community of interests between the Evangelist of 
 Caesarea and the Apostle of the Gentiles that led St Paul to linger 
 in the house of Philip with Jerusalem so near ? 
 
 ^ Cf. I Cor. vii. 34 17 irapOevos ixepifiva to. tov Kvpiov. 
 
96 The Holy Spirit in the New Testament 
 
 Part I. vi. quasi-Apostolic authority\ In the case of Saul, 
 again, it is not clear whether the gift of the Spirit 
 preceded, accompanied, or followed baptism ; nor is 
 it necessary to distinguish the stages of an illumi- 
 nation which was practically a single act. It Is 
 important, however, to observe that even in his 
 unique experience the visible signs of the invisible 
 
 Cf. I Cor. Gift are not superseded. He who had 'seen the 
 Lord,' and been changed by the sight, needed never- 
 theless the ministry of the disciple ; he must receive 
 baptism and the laying on of hands like any other 
 convert who had been brought to the faith by the 
 preaching of an Evangelist or an Apostle. 
 
 6. By this time every part of Palestine had 
 its Christian congregations ; and the chapter which 
 describes the conversion of the Apostle of the Gen- 
 
 Actsix.31. tiles contains a glowing account of the Palestinian 
 Church as a whole. The- church throughout all 
 Judaea and Galilee and Samaria had peace, being 
 edified; and walking in the fear of the Lord and in 
 the comfort of the Holy Spirit was multiplied. So 
 the Revised Version translates Acts ix. 31, but there 
 is some ambiguity in the Greek. Dr Hort would 
 render the second part of the verse, "and walking 
 by the fear of the Lord and by the invocation of the 
 Holy Spirit (probably the invoking His guidance as 
 Paraclete to the Ecclesia) was multiplied''" while 
 
 ■^ Acts ix. 170 Kvpio^ dn-eoToA.Kei' /ae, 'Iijo-oBs 6 o<^dc(s croi. 
 Hort, Ecclesia, p. 55. The meaning thus given to irapdKXrj^is 
 seems to be without example in LXX. or N.T. Moreover the 
 attitude of the primitive Church towards the Spirit was rather one 
 
The life of the early Palestinian Church 97 
 
 others would punctuate the sentence differently : Part i. vi. 
 being edified and walking in the fear of the Lord ; 
 and by the comfort of the Holy Spirit was multiplied. 
 The vital question is as to the meaning of napa,- 
 K\r]crL<s Tov aytov vvevfiaTO'S. Coming to the Acts 
 from the reading of the Fourth Gospel, we are 
 tempted to connect it with napa/cXiyros ; but it may 
 be doubted whether that title of the Holy Spirit was 
 known to St Luke. It seems still more precarious to 
 give to •jrapakXr^crts here only in the N.T. the sense of 
 crnKXijcrts, 'invocation.' ' Exhortation' it can scarcely 
 mean here, but ' encouragement,' ' comfort^' suits 
 the context well ; of this the harassed Church had 
 need, and this the Holy Spirit, now that outward 
 peace was restored, and His voice could again be 
 heard, was able to impart. Fear of God and comfort 
 of the Spirit characterized the religious life of the 
 Church in those early days — the fear of the Old 
 Testament tempered by the freedom and joy of 
 the New. No real antinomy was felt to exist 
 between the two : the sense of awe that guards 
 the Christian life from sin, and the sense of peace 
 and gladness that comes from the Spirit of Christ, 
 are complementary and not mutually exclusive 
 principles. 
 
 7 A new and far wider field was opened by the 
 
 of joyful welcome than of invocation; the cry Veni, Creator 
 Spiritus belongs to a later age, when the Spirit was sought and 
 perhaps expected, but not regarded as a Guest Who had already 
 come, and come to abide. 
 ■" As in Acts xv. 31. 
 
 s. H. s. 7 
 
98 The Holy Spirit in the New Testament 
 
 Part I. vi. baptism of Cornelius and his friends at Caesarea. 
 If Philip was in that city at the time, it is significant 
 that Peter was summoned from Joppa. The crisis 
 was such as to demand the presence of an Apostle 
 and the leader of the Apostolic College ; for upon 
 the decision which was to be taken the future of the 
 Church depended. The keys of the Kingdom had 
 been committed to St Peter, and it now fell to his lot to 
 determine whether the doors of the Kingdom should 
 be thrown open to the uncircumcised Gentile or shut 
 against him. But the question was in fact answered 
 
 Actsx. 19. for him by the Holy Spirit. It was the Spirit who 
 in the first instance bade him go with the messengers 
 of Cornelius : go with them, nothing doubting, for I 
 have sent them. When he arrived and delivered his 
 message, it was the Spirit who determined his course 
 of action by falling on all the uncircumcised and as 
 
 Actsx. 38. yet unbaptized hearers. As the Lord Jesus had 
 been anointed with Holy Spirit and with power, as 
 the ascended Christ had baptized the circumcised 
 believers at Jerusalem with the Spirit on the day of 
 Pentecost, so now He sent the same Spirit on this 
 
 Acts X. 44; company of Gentiles; while Peter yet spoke.. Jhe 
 
 '''■ '^' Holy Spirit fell on them as on Peter himself and 
 the rest at the beginning. Could any doubt remain 
 that these men who had been baptized with the 
 Spirit might be baptized with water in the name of 
 
 Acts xi. 17. the Lord? If God gave thetn the like gift as Hv^ 
 did unto Jewish believers, who was Peter or any 
 human minister that he could withstand God} A 
 second Pentecost had proclaimed the admissibility 
 
The life of the early Palestinian Church 99 
 
 of Gentiles to Christian baptism \ arid thus laid the Parti, vi. 
 foundation of a Catholic Church. 
 
 8. While all believers, whether Jews or Gentiles, 
 received the Spirit, some received Him as the Spirit 
 of prophecy and ' prophesied,' or became ' prophets.' 
 Such were Judas and Silas and Agabus, and others Acts xi. 28, 
 whose names are not given. At first, as might ^^' ^^' 
 have been expected, Jerusalem was the centre of 
 prophetic activity, from which prophets, singly or 
 in bands, went -forth to visit other churches, as 
 occasion arose. But the gift of prophecy was not 
 limited to the mother Church ; prophets are found 
 ministering in the Church at Antioch and after- Actsxiii.1. 
 wards at Tyre and Caesarea, and, as we shall see, ^''^™( 
 the order flourished also in the Pauline Churches. ^^- ^s- 
 The gift of tongues, which on the Day of Pentecost 
 was the characteristic possession of those who had 
 received the Spirit, seems to have fallen into disuse 
 in the Palestinian churches" as the years went on 
 and prophecy look its place. Of all the 'spiritual 
 gifts' prophecy was the noblest and the most 
 enduring, and for Jewish Christians it had the 
 advantage of appearing in the light of a revival of 
 
 ^ Cf. Acts X. 45 Kcu. htX TO. €$vyj -q Scopea tov ■KvevjiaTO's tow ayiov 
 eKKi^vrai; xi. 15 i-TreTrecrev to ■Trviv/J.a to ayiov eir avrous (aa-irep (cat 
 €1^ T^fiai iv apx5" 
 
 ' At least it is mentioned in this connexion only in Acts x. 46, 
 on occasion of the 'second Pentecost' of the Gentile Church. On 
 the other hand -prophecy, though not named in Acts ii. except in 
 the quotation from Joel, appears in Acts xi. 27, xiii. i, xv. 32, 
 xxi. 9 f. 
 
 7—2 
 
loo The Holy Spirit in the New Testament 
 
 Part I. vi, the Old Testament gift which had so long been in 
 suspense. 
 
 9. One more reference to the Spirit in the early 
 history of the Church of Jerusalem may be noticed 
 here. The conference of Apostles and local Elders, 
 held at Jerusalem to consider the position of the 
 new Gentile Churches, felt itself at liberty to claim 
 the presence of the Holy Spirit as Assessor. The 
 decree which gives the decision of the conference 
 
 Acts XV. begins, It seemed good to the Holy Spirit and to us. 
 The Paraclete who was with believers individually 
 was assuredly also with the Church in her corporate 
 capacity. This claim must not be taken as one of 
 infallibility or finality — some of the defects of the 
 decree were afterwards modified or abandoned — but 
 rather as a recognition of the fulfilment of the Lord's 
 promise that the other Advocate should abide with 
 them ; that where two or three were met together in 
 His name, there He by His Spirit would be in the 
 midst of them. At the end of the letter of the 
 conference the ' Western ' text of the Acts adds 
 words' which extend the Divine Presence to the 
 noil-official members of the new Churches : Fare 
 ye well, borne on your course in the Holy Spirit. 
 This has been condemned as a Montanist gloss, but 
 it does not exceed the sober truth as it revealed 
 itself to the Apostolic age. There is an inspiration 
 which belongs to all believers in virtue of the in- 
 dwelling of the Spirit in the whole Body of Christ. 
 
 ' D reads : eS ■7rpd$a.Te, ipepofievoi (D^'^^ /eren/es, Irenaeus iii. 14 
 ambulantes, Tertullian de pud. 1 2 ucciantes uos) iv rtS dyim Trvev/jiaru 
 
VII. 
 THE FOUNDING OF THE GENTILE CHURCHES. 
 
 ^Hcrav Be iv 'AvTio^xeta Karh rr]v o?iaav eKKXr]a-iav Acts xiii. 
 irpoijyrJTai, kol BiBdaKaXoi, o re Bapvdj3a<} Kal '%vfiecav 6 ' 
 Ka\ovfievo<! Niyep, Kal Aovkio(; 6 K.vprjvato^, M.avai]V re 
 apwBov rov rerpadp')(pv avvrpoipo^ koI %avXo<;. Aeirovp- 
 yovvrmv Be avrwv rm KvpLtp koI vrfarevovrcov eitrev rb 
 rrvevfia to dyiov A<f)opia-are Brj p,oi r6v ^apvd^av xal 
 'SiUvXov et? TO epyov o irpoarKeKKripMi avrov's. rore VTjo-rev- 
 cravre<i Kal •irpoa-ev^dp.evoi xal emOevre's rd<s ')(etpa<s avroi<! 
 drreXvirav. avroi fietf ovv iKTrep<f>0evre<; vtto rov dylov 
 rrvevfw.ro'i KarrjXdov et? XeXevKiav. 
 
 or re /MiOrjral eTrXTjpovvro %a/3a? xal irvevp,aTO<; aytov. Acts xiii. 
 
 'O KapBi,oyvd)(nr]<s 6eo<; ep-dprvprjcrev avroi<i, Boii'} to ^^' 
 » \f/ A \ \tn, Acts XV. 8. 
 
 rrvevpM to ayiov Kavwi Kai ij/niv. 
 
 AifjXdov Be rfjv ^pvyiav kclL VciXariKrjv "ympav, KwXv- Acts xvi. 
 divre<i viro rov dyiov "TTvevparoi; XaXtjaai 'rov Xoyov ev r^ 
 'Ao-ta" eXOovre's Be Kara rrjv M.va-[av eireipa^ov ei? rr]V 
 ~Ridvviav rropevOrivai, koL ovk e'laaev avrov<; to irvevfia 
 'Iijcroi). 
 
 'Ejyevero Be . . .TlavXov . . , iXOeiv et? "E^eo-Of /cat evpeiv Actsxix. 
 Ttm? p,a0T]Td<;, elirev re ttjoo? avrov<i Ei -jrvevfia ayiov 
 iXd^ere tntTrev(ravre<; ; oi Be rrpo<s avrov 'AX\' ouS' el 
 irvevfia dyiov itrriv '^Kova-ap.ev. emev re Et? ri ovv e^air- 
 riadrjre ; oi Be ehrav Ej? to ^ladvov ^dirriapa. . .aKovaavre<; 
 Be e^wTrrCadrja-av el<; ro ovopa rov Kvpiov ^Irjffov' Kai evi- 
 devro<i avrol': rov YlavXov j(e2pai rjXOe to Trvevfia ro ayiov 
 eir ai/Toi/9, eXdXovv re yXaxro'at'; Kai eirpo^revov. 
 
 —6. 
 
I02 The Holy Spirit in the New Testament 
 
 Part I. To TTpevfia ro ayiov Kara -rroXiv hia^apTvperai fioi 
 
 ™' Xeyov on Bea-f^a xal BXtyfreK fie fiivovcriv. 
 
 Actsxx.23. TJpocre'X^eTe eavTol<s Kal -jravTl rS iroiixvim ev a> vfiai to 
 
 Actsxx.28. irveviMa to Hyiov eOero ema-Koirov^. 
 
 Actsxxi.4. Tc3 Xlai/Xo) eXeyov Bia rov TTTew/iaro? jMr) eTTt^aiveiv ets 
 
 'lepoaoXvfia. 
 
 Actsxxi. KaTTjXdip Tt? diro t^? 'lovSaia^ 7rpo(f>T]Tr]9 ovofian 
 
 "Aya^a, Kal . . ST^cra? eavrov tou? TToSa? Kal rd? %ei/3a? elwev 
 TdSe \eyet t6 irvevp^a to dyvav Ilov avhpa ov ecrnv fj ^(ovrj 
 avTrj ovTco'} Sija-ovaiv ev 'lepovo'aXrj/j, o( lovoaloi. 
 
 10 f. 
 
 I, The dispersion of the Jerusalem Church 
 which followed the death of Stephen carried some of 
 its Greek-speaking members as far as Antioch in 
 
 Acts vi. 5. Syria. A proselyte from Antioch had been among 
 the Seven, and now through the labours of these 
 scattered disciples a congregation of Christian 
 Hellenists arose -on the banks of the Orontes. 
 When the tidings of this new beginning reached the 
 mother Church Barnabas was sent down, as Peter 
 
 Actsiv.36! and John had. been sent to Samaria, and this 'son 
 
 cF XI '23 r 
 
 (Tr'apek- ' of Paraclesis,' being a good man and fiill of Holy 
 Spirit and faith, strengthened and developed the 
 new church, which grew so rapidly that it attracted 
 ■ the notice of the Greek citizens of Antioch, and their 
 ready wit found for its members the nickname of 
 ' Christians \' Before long the Church at Antioch 
 was second only to the Jerusalem Church in import- 
 Acts xi. 26 ance and' perhaps in numbers, and it was what the 
 
 lK0.vbv). 
 
 ' The termination in -avds is Latin, but it is not unusual in the 
 Greek of the period ; cf. 'HpuSiai/os, *Ao-iavo's. 
 
ifF. 
 
 The founding of the Gentile Churches 103 
 
 Jerusalem Church could not be, a purely Greek- Parti, 
 speaking body. — '- 
 
 It was in the Church of Antioch that the move-^ Actsxiu. 
 ment began for evangelizing the Greek lands to the 
 West. In the spring of a.d. 47^ a solemn 'liturgy''' 
 with fasting was being conducted in the congrega- 
 tion at Antioch by a group of prophets and teachers, 
 men recognized as possessing special gifts of the 
 Holy Spirit, among whom were Barnabas and Saul. 
 It may have been that they were seeking light as to 
 the next step which was to be taken. As the liturgy 
 proceeded, the Spirit spoke by one of the prophets, 
 perhaps Simeon Niger or Lucius of Cyrene or 
 Manaen, Separate me^ Barnabas and Saul for the 
 work to which I have called them. The voice was 
 the voice of a prophet, but all knew that it was the 
 Spirit that had spoken, and hastened to fulfil the 
 command. There was a further service of fasting 
 and prayer, and then the two were ' separated ^' i.e. 
 consecrated to the service of the Holy Spirit by the 
 
 ^ According to Mr C. H. Turner's chronology of St Paul's life 
 (Hastings, D. B. i. 421). 
 
 " XeiTovpyovvTwv Se avT&v t<3 Kvpiig. The Breaking of the 
 Bread may be intended or included, although the Eucharist was 
 not yet technically called 17 A,€tToi;pyto. 
 
 ^ a<l)OpL(raTe Si; /tot. Cf. Rom. i. I ac^upto-zteVos «is eiayycKiov 
 
 6eov. The LXX. uses this verb in reference to (i) Israel 
 (Lev. XX. 26), and (2) Levi (Num. viii. 11). A17 places the 
 command in the light of an answer to the prayers of the Church. 
 ' You have sought guidance ; here it is.' 
 
 ^ By an act of the Church through the Prophets and Teachers, 
 In the Divine purpose the separation was made long before; 
 
 cf. Gal. i. 15 6 d.(j>opia-aii [li fK KOtXta; /xrjrpos p-ov. 
 
Vll. 
 
 4' 
 
 104 The Holy Spirit in the New Testament 
 
 Parti, laying on of the hands of the other prophets and 
 teachers, and so dismissed. But it was felt that 
 they had received their mission not from the Church, 
 but directly from its Divine Guide ; they were sent 
 
 Acts xiii. out by the Holy Spirit. 
 
 Thus the missions of the Church to heathen 
 lands were set on foot by an act of the Spirit. As 
 His illapse upon Cornelius and his party had affirmed 
 the principle of admitting Gentiles to the Church, so 
 His voice by the mouth of the Antiochian prophets 
 sent the still hesitating Hellenistic teachers to the 
 heathen West. From Antioch the way lay open to 
 Asia Minor, and from Asia Minor to Europe and 
 the whole basin of the Mediterranean. On the day 
 when Barnabas and Saul went down to Seleucia to 
 set sail for Cyprus \ the evangelization of the Roman 
 Empire began ; and it began under the guidance of 
 the Spirit of Christ. 
 
 2. The preaching of Barnabas and Saul (or 
 Paul, for St Luke uses his Roman name now 
 that he has entered on an Imperial mission'') was 
 followed by an effusion of the Spirit not less 
 abundant or less fruitful than that which had 
 attended the preaching of the older Apostles. At 
 Pisidian Antioch, the first place in Asia Minor 
 
 Acts xiii. where converts were made, the disciples were con- 
 
 £2 
 
 ^ It does not appear that the missionaries were directed to 
 Seleucia and thence to Cyprus by the Holy Spirit Early associa- 
 tions would lead Barnabas thither (Acts iv. 36) ; besides, Cyprus 
 was the natural stepping-stone between Syria and the West. 
 
 " See Ramsay, St Paul the Traveller, p. 358. 
 
The founding of the Gentile Churches 105 
 
 tinually filled (iTrXrjpovvTo) with joy and Holy Spirit. Part i. 
 The occasion was one for depression, for persecution — 1 
 had begun, and the missionaries had left. But 
 joy and spiritual exultation, it is evident from the 
 letters of St Paul, were normal effects of the Spirit's 
 presence, and independent of external circumstances ; 
 indeed they might be heightened by pressure from 
 without. So it proved at Pisidian Antioch, and the 
 same general results followed wherever the mission- 
 aries went ; the same feature of primitive Christian 
 life repeated itself in every city where the Church 
 was planted. 
 
 3. Further, the Spirit by whom St Paul was 
 sent forth at the first is seen afterwards controlling 
 and directing his way. This is specially clear in the 
 course of events by which he was led to pass from 
 Asia Minor to Europe. It is unnecessary to enter 
 here into the geographical puzzle connected with 
 Acts xvi, 6, 7. Whatever may be intended by 
 the Phrygian and Galatic region (tt^v ^pvyiav koX 
 TaKaTiKriv -^wpav), it is evident that at a certain point 
 in their second journey the missionaries resolved 
 to carry their work to the western sea-coast, but 
 before they could fulfil their purpose they were pro- 
 hibited by a Divine Voice within them or in the 
 mouth of a prophet: they were, forbidden by the Holy Acts xvi. 
 Spirit to preach the word in Asia". Nothing could 
 
 ' Cod. D represents the prohibition as ultimately removed by 
 the same authority ; in Acts xix. i it adds : eiTrei' avrm to nvtv/xa 
 mouTpi^iiv CIS T^v 'Ao-t'av. Cf. xx. 3 where D inserts, dinv Se to 
 ■m/iviM. auTcS VTTOCTTpt^ttv 8ia r^s MaKcSovta?. 
 
VII. 
 
 io6 The Holy Spirit in the New Testament 
 
 Parti, have been more natural than the desire to advance 
 from Phrygia to the coast ; a great road called them 
 thither, and such a centre of life as Ephesus offered 
 an unrivalled field for the preaching of the Gospel. 
 But they were checked by a force which was not 
 merely distinguishable from their own will, but 
 opposed to it. The same thing happened at a further 
 stage in their journey. When, unable to go west- 
 ward, they turned to the North with the intention 
 of entering Bithynia, the Spirit of Jesus suffered 
 them not. Neither Asia nor Bithynia was to be 
 evangelized on the present occasion : some other 
 call was more urgent. It is remarkable that in both 
 cases the guidance was negative only, keeping the 
 missionaries from a false move but not pointing out 
 whither they should go. The actual step forward 
 Acts xvi. "was determined by circumstances or, as in the latter 
 (°wasa- instance, by a dream. It was no part of the Spirit's 
 iovT^i). -(vork to supersede the reason or the judgement; but 
 rather to leave them free to work upon the facts. In 
 this method of procedure by the Spirit of Jesus we 
 have the counterpart of the method of Jesus Himself, 
 whose teaching usually indicated the direction in 
 which His disciples should go without dictating a 
 definite line of conduct. 
 
 4. When at length St Paul found himself at 
 
 liberty to begin work at Ephesus, one of his earliest 
 
 experiences proved the reality of the Pentecostal 
 
 gift. Apollos who had been there before him and 
 
 Acts xviii. taught the things concerning Jesus, knew only the 
 
 ^'' baptism of John, and though a fervent believer had 
 
The founding of the Gentile Chttrches 107 
 
 not received the baptism of the Spirit. Apollos was Parti. 
 now at Corinth, but the Apostle found at Ephesus a ~ 
 band of disciples who, if they had not been under ^a.^ ''"'■ 
 the instruction of the Alexandrian teacher, occupied 
 nearly the same position. Observing in these men 
 no signs of the Spirit's working, he asked whether 
 they had received the Spirit when they came to faith 
 (ino-Teucrai'T6s). Their answer was a frank confession 
 that they had not even heard of any gift of the 
 Spirit (dW or3S' et irvevfjux. ayiov Icttlv ■^Kovcrcf.fJ.ev). 
 Upon this they were instructed and baptized into 
 Christ. The Apostle then laid his hands on them, 
 as Peter and John on the Samaritans, and with the 
 same result ; the Holy Spirit came upon them, with 
 signs following ; they both spoke with tongues and Acts xix. 
 prophesied. 
 
 It would be precarious to gather that St Paul 
 everywhere as a matter of course laid his hands on 
 the baptized. The case of these twelve disciples of the 
 Baptist was exceptional, and this solemn confirmation 
 of their baptism may have been exceptional likewise. 
 Nevertheless, since St Paul did not usually ba^ptize 
 his converts but left the ministry of baptisrn in the 
 hands of those to whom it belonged, probably his 
 companions in travel, it is not improbable that it was 
 his practice to follow up the washing of regeneration 
 with the imposition of his own hands on all occasions 
 when this was possible. It is at least significant 
 that we find him following the example of the older 
 Apostles in the use of so characteristic a rite, and 
 with the same consequences. The facts create a 
 
Vll. 
 
 6. 
 
 108 TAe Holy Spirit in the New Testament 
 
 Part I. presumption that the laying on of hands after baptism 
 by an Apostle was a recognized custom of the whole 
 Church and one which it had pleased God to honour 
 with special gifts of the Spirit of Christ. 
 
 5. The men on whom St Paul laid his hands at 
 Actsxix. Ephesus 'prophesied.' Prophecy was held in high 
 
 honour by St Paul, and the Christian Prophets are 
 placed by him in the second rank of the charismatic 
 ministry, the Apostles only taking precedence of 
 r Cor.xii. them. In the Pauline churches the prophet counted 
 ii2o,i^!'i'i. fo"* more than the pastor or teacher; he was the 
 mouthpiece of the Spirit ; as the Holy Spirit in 
 the old time had spoken to Israel by the mouth of 
 Actsi. 16, David or Isaiah^ so now He spoke by these men in 
 xxvm. 25. Qgjj|.jjg cities and in the midst of congregations 
 largely composed of Gentile converts. The coming 
 of the Spirit had restored to the Church the gift of 
 prophecy, and the prophets, in whom it was mani- 
 fested, took rank in the Church above the local 
 bishops and deacons to whom were committed the 
 lower gifts of government and service. 
 
 6. Yet the local ministries were not under- 
 valued in the churches founded by St Paul, nor was 
 their relation to the Spirit overlooked. Presbyters 
 were appointed in every city where a Christian 
 society had been planted, and were taught to regard 
 
 Acts XX. themselves as having received their appointment 
 
 '^' ' ■ from the Holy Spirit. The office was committed to 
 
 them with prayer and the laying on of hands, perhaps 
 
 preceded by an exercise of the prophetic gift. But 
 
 beyond this, those who held it were assured that they 
 
The founding of the Gentile Churches 109 
 
 possessed a charisma, a special gift which if not Parti. 
 equal in dignity to that of the prophet, qualified them — 
 to fulfil their own special work in the Body of ^8''iv.™i'' 
 Christ. It was realized that the One Spirit of Jesus \^'^'^- '• 
 Christ supplied the needs of all the members of the 
 Church, distributing to each one severally such a cf. \ Cor. 
 measure of grace as his office or his condition of ""'' "' 
 life required. 
 
 How widely and in how many ways the Paraclete 
 made His power felt in the Gentile Churches will be 
 evident when we consider the teaching of the Pauline 
 Epistles. But from the second part of the Acts 
 alone it is clear that His Mission was no less world- 
 wide than the destiny of the Christian Society. 
 Contrary to the expectation of the Apostles, the 
 Spirit was poured upon all the baptized without 
 distinction. St Peter was on sure ground when he 
 pressed this point upon the attention of the Apostles 
 and Elders assembled at Jerusalem to consider the 
 claims of the Gentile converts. God, who knows the Acts xv. 
 heart, bore witness to them, giving them the Holy 
 Spirit even as He did to us, and m,ade no differe^ice 
 between us and them, cleansing their hearts by faith. 
 This fact disposed finally of the attempt to convert 
 the Church of God into a Jewish sect. It was the 
 common possession by Jew and Gentile of the same 
 Spirit which saved the principle of catholicity. 
 
PART II. 
 
 THE HOLY SPIRIT IN THE TEACHING 
 OF THE NEW TESTAMENT. 
 
 I. The Synoptic teaching of our Lord. 
 
 II. The Johannine teaching of our Lord (i). 
 
 III. The Johannine teaching of our Lord (ii). 
 
 IV. The teaching of the Pauline Epistles (i). 
 
 V. The teaching of the Pauline Epistles (ii). 
 
 VI. The teaching of the Pauline Epistles (iii). 
 
 VII. The teaching of other New Testament 
 
 writings. 
 
noAAfic TrpocoxHC AN&riNCiJCKONTec tA BsTa Ae6M69&, Tna m?) 
 npoTrerecTepoN ei'ncoMeN tina h NOMfccoMEN nep) aytcon. ka} 
 npocexwN Ti|i tcajn eefcoN ANAfNticei MBTii TTiCTHC K&t Oecp lipec- 
 KoycHC TTpoArivfecoc Kpoye tI KeKAeiCMeN* aythc, kaI ANOifi^ceT&f 
 coi ytt6 toy BYPcopoY irep! of eTrreN d 'Ihcoyc ToYTCfi d eYpcopdc 
 
 ANoirei- 
 
 Origen 
 
I. 
 
 THE SYNOPTIC TEACHING OF OUR LORD, 
 
 Eupev Tov TOTTOv ov ^v yeypafi/ievov 
 Hvev/jLa K.vpLov ii^ ifii, 
 
 o5 elvsKev e)(pi<Tev jie 
 
 ^p^aTO Se Xiyeiv irpo? avToiy; ort "Zij/iepov irevki^pmrai rj 
 ypa^ avTfj iv tois malv vfi&v. 
 
 Lc. iv. 17 
 
 — 21. 
 
 HavTa d<f>e0i]<re- 
 rai T019 vioi<; t&v 
 dvOpm'jraiv, to. d- 
 IJuipTquara koX ai 
 ^Xaa<)yr)fiCai oaa 
 eav ^Xaa^/M^aa)- 
 a-iv o<s 8' dv pKaa-- 
 ^tjp.T^a'g eh to 
 irvev/jM TO Srfiov 
 ovK e)(ek a<})etriv eh 
 s. H. s. 
 
 El Be iv irvev- 
 (laTL Oeov iyo) eie- 
 ^dXKco Td Sai/jio- 
 via. . . 
 
 Uaaa dfiapria 
 Kal ^Xaa^fiia 
 d<f>e0i]<reTai Tots 
 dvdpd>irot.<i,7f Be tov 
 •7rvevfUtT0<i pKa<r- 
 ^ftia OVK d^e6'^- 
 aeTai. Kal h<} edv 
 eiiry Xoyov xara 
 tov vlov tov dv- 
 ffptotrov, d(f>e0ij- 
 cerai avTw ' Ss 
 B' dv eXirr/ Kard 
 TOV 7rvevfiaT0<s tov 
 dyiov, OVK d^edij- 
 ffeTai avTm ovTe 
 ev TovTeo TcS aia>vi 
 
 El Be ev SaKTv- Mt.xii.28. 
 Xj) deov i<ya> eK- Lc. xi. 20. 
 jSaWco rd Batfio- 
 via, . . 
 
 Mc. iii. 
 28 ff. 
 Mt. xii. 
 31 f. 
 Lc. xii. 10. 
 
 Ha? o? ipeZ Xo- 
 yov eh tov vlov 
 TOV dvdpmirov d(pe- 
 OriaeTai avTot' Tm 
 Be eh to dyiov 
 irvevfia ^Xaa^rj- 
 fiija-avTi OVK d(j>e- 
 6ijaeTai, 
 
 8 
 
114 The Holy Spirit in the New Testament 
 
 Part II. i. Tov al&va, aXTut 
 evo'X^ov eariv aloo- 
 
 Mt.vii. II. viov dfiapT'^fiaTO'i. 
 
 Lc. xi. 13. grrt eXeyov Hvev/jLa 
 aicddapTov e'^ei. 
 
 Mc. xii.36. 
 Mt. xxii. 
 43 f- 
 Lc. XX. 42. 
 
 Mc. xiii. 
 
 II. 
 
 Mt. X. 20. 
 
 Lc.xii. 12; 
 
 cf. Lc. xxi. 
 
 14 f. 
 
 Mt. xxviii. 
 19. 
 
 Lc, xxiv. 
 
 48 f. ; cf. 
 Actsi. 5,8. 
 
 AvTos AavelS el- 
 Trev ev rm wev- 
 fiari T^ dylip ktX. 
 
 Oil yap eare 
 vfji^l<S 01 XaXovj'Tes 
 aXXa TO irvevfia to 
 &yi,ov. 
 
 ovre ev t^ fie\- 
 \ovn. 
 
 Ei oiv u/iet? iro- 
 VTjpol ovre<! o'lBaT€ 
 So/jbara dyaOa Bi- 
 Bovai ToZs reKvoi<i 
 vfi&v, TToao) fiaX- 
 Xov 6 -TraTTjp vfi&v 
 6 ev Tots ovpavoi<! 
 Bataei dyaOh rots 
 alroxxTW avTov. 
 
 IIw? ovv AavelB 
 ev irvevfiari KoXei 
 avTov Kvpiov, Xe- 
 yav ktX, 
 
 V ^ap ii/i6i9 
 ecrre ol XaXovvre'; 
 dXXa TO TTvev/ia 
 TOV TTarpoi v/j.5>v 
 
 Et otiv vfieli TTO- 
 vqpol virdpj(pvre<; 
 oiBaTeBo/iaTa aya- 
 6a, BiBovat, TOK TeK- 
 voK vfjuav, iroatp 
 fiaXXov iraTTip 
 i^ ovpavov Bdxret 
 TTv ev fia ay 10 v 
 rol<;alTovaLvavTov. 
 
 Autos ydp Aav- 
 elB Xeyet ev /StySXw 
 '^aXfi&v ktX. 
 
 To yap ayiov 
 irvevfia BiBd^ei 
 vfia<; ev avTy Ty 
 Spa 
 
 ev 
 Bei eLiretv. 
 
 TO XaXovv ev vfitv. 
 
 MaOr/reva-aTe iravTa to. eOvr], ^a-n-Ti^ovTei avTom eh to 
 ovajxa TOV iraTpbt KaX tov vlov Kai tov dylov TrvevfiaTO^. 
 
 'ISou iycb e^airoa-TeXXo) ttjv eTrayyeXiav tov iraTpo^ fiov 
 e(j> vfici^' vfielv Be KadiaaTe ev Ty iroXei ew? ov evBvariaBe 
 e^ v^jrovi Bvva/xiv. 
 
 The Synoptic recollections of our Lord's teaching 
 upon the Holy Spirit are few, but perhaps as many 
 as the scope of the first three Gospels might lead us 
 to expect. It is even possible that they are fairly 
 representative of His Galilean teaching on this 
 subject, for the early Ministry was not the occasion 
 or Galilee the place for a full revelation of the work 
 of the Spirit in the new order which was to follow 
 His Passion and Resurrection. 
 
The Synoptic Teaching of our Lord 115 
 
 I. It is convenient to begin, as St Luke begins, Pan 11. i. 
 with the announcement in the synagogue at 
 Nazareth. Though the incident belongs to a later 
 stage in the Ministry^ the words spoken at Nazareth 
 disclose the consciousness of a unique relation to 
 the Spirit which is presupposed by all that Jesus 
 taught about Him. 
 
 The Spirit of the Lord is upon me, because Lc. iv. 18 
 the Lord hath anointed me to bring good tidings 
 Mnto the meek. So begins the lesson which Jesus 
 read out of the roll of the Book of Isaiah. The 
 words have been taken by some interpreters of 
 Isaiah as spoken by the prophet in reference to 
 himself, while others regard them as put by him 
 into the mouth of the Servant of the Lord. In 
 either case their meaning was not exhausted by 
 the experience of the past ; to-day, the Lord pro- lc. iv. 2 1 . 
 ceeded, has this scripture been fulfilled in your ears. 
 That day they had heard the voice of the true Christ 
 of God. 
 
 The Christ takes His stand upon the words of 
 the Old Testament. The Spirit by which He had 
 been anointed was none other than the Spirit of the 
 God of Israel, the Spirit that spake by the prophets 
 of Israel. He accepts the character of the Lord's 
 Anointed which had belonged to the prophets, the 
 priests, and the kings of Israel. More than this, 
 His description of His Messianic work is drawn 
 upon the old lines ; He has been anointed , to 
 
 ' See p. 56 f.,. where the facts are considered ih connexion 
 -with the history of the Ministry. 
 
 8—2 
 
ii6 The Holy Spirit in the New Testament 
 
 Part II. i. proclaim a new Jubilee\ an acceptable year of the 
 Lord in which captives and prisoners shall be 
 released and the poor shall come again into their 
 own. But as the mission on which he is sent goes 
 deeper into the heart of things than that of the Old 
 Testament priest or prophet, so the anointing He 
 has received is no mere formal appointment to an 
 office, or even a special gift of prophetic power, but 
 the flooding of His whole humanity with the light 
 and power of the Divine Spirit. He is conscious 
 of a plenitude of spiritual gifts which constitutes at 
 last a fulfilment of the earlier hopes and experiences. 
 The Messianic outpouring of the Spirit has beg^n in 
 His person ; He has received from the Father the 
 
 I To. ii. so, unctipn which He will hereafter give to the Church. 
 But for the present He does not actually call Him- 
 self the Christ ; He claims only to have fulfilled the 
 rdle of the Serva,nt of the Lord. ' The Lord hath 
 anointed me to bring good tidings' is a sufficient 
 basis for the ministry of preaching and healing with 
 which His work began. 
 
 Mc. u. lo. 2. Early in the ministry at Capernaum the 
 Christ interpreted His mission to proclaim release to 
 the captives as an authority to remit sins. But as 
 time went on, while expanding His offer of remission 
 in a general way. He had occasion to limit it in one 
 
 Mciii. 29. direction. Whosoever shall blaspheme, He taught, 
 against the Holy Spirit has no remission for ever, but 
 
 ' Delitzsch ad loc. : " "1117 N'Ji? is the expression used in the 
 Law to indicate the proclamation of freedom which the year of 
 Jubilee brought with it." 
 
The Synoptic Teaching of our Lord iiy 
 
 is £Tii/iy of an eternal sin. ' All acts of sin shall be Part ii. i 
 remitted to men on earth except one ; for the man Mc. iii. 
 who has blasphemed the Holy Spirit there can be 
 no remission either here or in the next age ; such a 
 man is in the grip of a sin from which there is no 
 discharge.' The words are followed in St Mark by- 
 one of that Evangelist's rare notes of explanation : 
 because they said, 'It is an unclean spirit that he has.' Mc. iii. 30. 
 That some superhuman power wrought in Jesus was 
 not to be denied in the face of His words and deeds. 
 Kabbis who had come down from Jerusalem and had 
 seen and heard for themselves could not resist the 
 general belief that He worked by a power greater 
 than that of man. But the question remained whether 
 the power that inspired Him was good or evil, from 
 above or from below, and they ventured to adopt 
 the latter view and even to spread a report that He 
 'had Beelzebul,' i.e. was in collusion with the arch- 
 demon. This was to characterize the Spirit by 
 which He wrought as in the highest degree impure 
 and diabolical, although it was clear that unclean 
 spirits could not be cast out by one of themselves 
 or by any power but the Holy Spirit of God. What 
 these men had said and taught others to believe 
 was therefore blasphemy of the most deadly kind, 
 and, if deliberate, was past forgiveness. The man 
 who was capable of calling good evil, of painting the 
 Source of holiness in the colours of Hell, was beyond 
 repentance and therefore beyond forgiveness ; his 
 sin must pass with him unremitted into the next 
 aeon, to which the earthly mission of the Saviour 
 did not extend. 
 
Ii8 The Holy Spirit in the New Testament 
 
 Part II. i. The first and third Gospels contrast this blasphemy 
 against the Spirit with blasphemy against the Son 
 
 Ml. xii. 32, of Man : whosoever shall speak a word against the 
 
 Lc.xii. 10. 5"^^ ^ j/a^^ it shall be forgiven him ; but whosoever 
 shall speak against the Holy Spirit it shall not be 
 forgiven him. There is reason for supposing that 
 this form of the saying may be a doublet of the 
 Marcan form\ But the thought is dormant in 
 St Mark ; for if blasphemy against the Spirit is 
 the sole exception to the sins which are within 
 reach of forgiveness, blasphemy against Jesus which 
 does not involve a conscious antagonism to His 
 Spirit may be remitted. In any case the Marcan 
 saying invests the work of the Holy Spirit with the 
 inviolable sanctity that belongs to the Divine. 
 
 3. In the course' of the same conversation there 
 is some direct teaching upon the subject of the 
 
 Mt.xii.28. casting out of unclean spirits. If I by the Spirit of 
 God cast out the demons, then is the Kingdom, of God 
 come upon you. The presence of the Divine Spirit 
 marks the advent of the Divine Kingdom, and its 
 presence is known by the dispersion of the forces 
 of evil. . Our Lord here not only accepts the Old 
 Testament doctrine of the Spirit of God but to some 
 extent He seems to sanction the popular belief in 
 the existence and activity of evil spirits. ' Demons' 
 appear to enter into His scheme of the spiritual 
 world, and their workings to be as real as those 
 of the Spirit of God. Readers of the Gospel must 
 of course be careful not to attribute to our Lord 
 
 ' See Driver in Hastings, D. B. iv. p. 588 f. ; W. C. Allen, 
 St Matthew, p. 136 f. 
 
The Synoptic Teaching of our Lord 119 
 
 allusions to Jewish ideas which may be due to Part 11. i. 
 the Evangelists or their sources, and such are 
 perhaps the greater part of the Synoptic references 
 to the 'demons^' Even when Jesus is represented 
 as addressing an evil spirit in the act of expelling 
 it', it may be argued that He accommodates Him- 
 self to the prevalent belief, or that He personifies a 
 mental disease, as on one occasion He rebuked the 
 rage of a storm upon the Lake' ; or that His words 
 have been coloured by the media through which 
 they have reached us. But it is otherwise with the 
 passage before us. The whole argument turns on 
 the reality of the kingdom and forces of Satan ; it 
 recognizes the existence of spiritual powers working 
 under a chief and working against the Kingdom pf 
 God. There was thus much of solid truth in the 
 demonology of Babylon, Persia, and Greece, and in 
 that of His Jewish contemporaries, and our Lord 
 endorses this truth without setting the seal of His 
 authority to the mythical forms in which it was 
 expressed \ It is worthy of note, for example, that 
 He seems tacitly to set aside the name 'BeelzebuP' 
 and to substitute the Old Testament term 'Satan,' 
 even while He assumes the existence of such a 
 
 ^ Cf. e,g. Mc. i. 23, 26, 27, iii. 11, v. 2, 18, vi. 7, vii. '25; and 
 the corresponding passages in Mt. and Lc. 
 
 ^ E.g. Mc. i. 25, ix. 25. 
 
 ' Mc. iv. 39 Cmev Ty OaXdcra-r] '%ua7ra, 7re<^t)u,o)cro (cf. i. 25 
 eirerlji/qirev avrm 6 'I. XeyMV ^ijxioBrfTi). 
 
 * See the bibliography given in Hastings, J). C. G. i. 438 b. 
 = So Mc. ; Mt and Lc. are less careful to make this dis- 
 tinction. 
 
I20 The Holy Spirit in the New Testament 
 
 Part II. i. being. Later Jewish developments are accepted 
 only so far as they were legitimate inferences from 
 the teaching of the Canon. 
 
 4. If the Spirit of God is the expeller of the 
 evil forces which harass and defile human life, He 
 is also the source in man of all spiritual good. 
 This complementary view of the Spirit's work is 
 
 Laxi. tff. the next to appear in the teaching of Jesus. He 
 had been praying, and when He ceased, the Twelve 
 asked to be taught to pray. The Lord's Prayer is 
 given them, and a discourse on prayer follows. The 
 Lord's Prayer begins with the recognition of the 
 Fatherhood of God, and on this foundation the 
 Lord builds an assurance of the efficacy of prayer. 
 
 Lc. xL Who among you that is a father will give his son a 
 snake for a fish, or a scorpion for an egg? If then 
 ye, evil as ye are, know how to give your children 
 gifts that are good, how m.uch m.ore shall the Father 
 who is of heaven give Holy Spirit to those who ask 
 
 Mt. vii. him ? The words occur also, but with a somewhat 
 
 ^ ■ different context^ in the Sermon on the Mount, 
 
 where for Holy Spirit the first Gospel simply repeats 
 good things from the protasis of the sentence. The 
 simpler form is probably the earlier, and St Luke's 
 Holy Spirit^ will in that case be an interpretation 
 in the light of the Pentecostal gift. 
 
 It should be added that in the Lucan recension 
 of the Lord's Prayer, for Thy Kingdom, com^ at 
 
 ' After the Prayer, but not immediately after it. 
 
 ' Cod. D gives even in Lc. &.yaSav hofut, and Cod. L mediates 
 
 with UTeB/ita ayaOov. 
 
The Synoptic Teaching of our Lord 121 
 
 least one cursive MS., confirmed by several Fathers, Part 11. i. 
 reads, Thy Holy Spirit come and cleanse us (eX^aroj 
 TO TTvevfLoi (Tov TO ayLOV /cat KaOapuraTw T^fiS.'sY. This 
 is clearly a gloss, and one which does not belong to 
 the first age ; but it expresses the great truth that 
 the Kingdom of God as an inward power is identical 
 with the working of the Spirit of God", and it is 
 valuable as an ancient interpretation of the clause. 
 
 5. Of the special gift of inspiration, the Spirit 
 of prophecy, the Synoptic Christ speaks more than 
 once. When He quotes Ps. ex., His formula is 
 that of the pious Jew of His own time. David Mc.xii.36. 
 himself said in the Holy Spirit^, The Lord said unto 
 my Lord, or as St Matthew turns the words. How Mt. xxii. 
 then does David in spirit (under inspiration) call '^^' 
 him Lord? Almost the precise form of citation which 
 St Mark puts into the mouth of Christ is to be 
 found in the Talmud^ Our Lord, by adopting 
 it, does not affirm the attribution of this particular 
 Psalm to David, nor does He endorse the particular 
 
 ' So Ev. 710 (Gregory). Gregory of Nyssa de orat. dom. 3 says 
 6 T^v ^atriXaav iXBeiv aiiwv -niv tov ayiov irvevfJMTOi avfiimxiav 
 iiri^oS,TaL...c\deTm, ^tja-i, to ayiov .irvev/jJ, crov e^' ly/ids koI Ka6a- 
 purdrm ■qfw.'s. See WH., Notes on. select readings, p. 60 ; Chase, 
 The Lord!s Prayer in the Early Church, p. 25 £f.; Resch, Agrapha, 
 p. 398. In some texts cX5«t<i) to aytov irveC/ia itrk. seems to have 
 been a substitute for dyuwdijTio to ovofj,a crov. 
 
 ' Cf. Greg. Nyss. as cited. Maximus, depending perhaps on 
 Gregory, says more expressly : ■>] ^aa-LXeCa crov, rovTia-Ti to irvtviia 
 
 TO ayiov. 
 
 » St Luke has simply, AaueiS Xiyu ev jSt/JXw *aX/i(3v. 
 * See W. C Allen on St Matthew /. c. 
 
122 The Holy Spirit in the New Testament 
 
 Part II. i. view of inspiration which was prevalent among the 
 scribes. But He accepts the general principle that 
 the Holy Spirit spoke by the prophets and psalmists^ 
 i.e. that their minds, as they prophesied, were raised 
 above their natural level by a Divine gift. 
 
 With this acceptance of the inspiration of the 
 Psalmist we may compare the Lord's promise of a like 
 inspiration to His followers in certain circumstances 
 Mcxiii. II connected with their future mission. When they 
 1 9 v.. i^- ^^^^ yo''* to judgement, delivering you over to the 
 xn. iif.). courts, be not anxious beforehand what ye shall 
 speak, but whatever shall be given you in that hour, 
 this speak ye; for ye are not the speakers, but the 
 Holy Spirit speaks by you. This is not a general 
 promise of inspiration, nor does it affirm the inspira- 
 tion of the writers of the New Testament; it does 
 not even predict the rise of an order of New 
 Testament prophets. But it guarantees to Christian 
 confessors, in the moment of needj the presence of 
 an Advocate within who will speak by their mouth 
 as truly as he spoke by the mouth of David or 
 Isaiah. We have here the germ of the doctrine of 
 the 'other Paraclete' or Advocate which is de- 
 veloped in the fourth Gospel. Though the advocacy 
 here promised is limited to rare occasions if not to 
 the first age, it represents the Spirit as fulfilling in 
 the disciples after the departure of Jesus the office 
 which Jesus Himself would have undertaken had He 
 been still with them. This promise belongs to the 
 apocalyptic discourse on the Mount of Olives which 
 closely precedes the Passion (Mc), for the position 
 
The Synoptic Teaching of our Lord 123 
 
 which it holds in St Matthew and at its first appear- Part 11. i 
 ance in St Luke can scarcely be original. Such a 
 promise would naturally have been reserved for the 
 eve of the Master's departure; in Galilee it would 
 have been neither necessary nor indeed intelligible. 
 
 6. Alone of the three Synoptists St Matthew 
 has preserved the Lord's great commission to His 
 Church, Go, disciple all the nations, baptizing them Mt. xxviii. 
 into the name of the Father and the Son and the '^" 
 Holy Spirit. The words stand in all known mss. 
 and versions of the first Gospel, and from the second 
 century at least^ they have supplied the recognized 
 form of Christian Baptism. Yet reasons have lately 
 been produced^ for hesitating to accept them as they 
 are found in our present text. It has been urged 
 that Eusebius frequently quotes the passage in the 
 form Go make disciples of all the nations, either 
 omitting all that follows or adding simply in my 
 name. As in one place he expressly comments on 
 the last three words, they must either have existed 
 in some form of the text known to him, or have been 
 strongly impressed on his own mind when he wrote. 
 But that he was not acquainted with or did not 
 accept the longer reading is put out of the question 
 by the fact that he quotes it elsewhere as genuine. 
 The evidence, has been examined at length by the 
 present Bishop of Ely", and few who have read his 
 
 ' The words occur first as a formula in the Didache. 
 
 ^ By Mr F. C. Conybeare in the Hibbert Journal for Oct 
 1902, and Prof. K. Lake in his Inaugural Lecture at Leiden in 
 1904. 
 
 ^ lr\. f. T. S. VI. p. 481 flf. ,',..- 
 
124 "^^^ Holy Spirit in the New Testament 
 
 Part II. i. investigation will disagree with his finding that the 
 whole evidence "establishes without a shadow of 
 doubt or uncertainty the genuineness of Matt, xxviii. 
 
 X9." 
 
 It is less easy to interpret this great text than to 
 defend its genuineness. As to its purpose, it can 
 scarcely have been meant or at first understood to 
 prescribe a form of words for use in the ministration 
 of Christian Baptism, although our familiarity with 
 this employment of the words may tempt us to take 
 . this view. All the baptisms recorded in the Acts^ 
 seem to have been administered simply in the name 
 of Jesus Christ, and the same practice is implied in 
 the Epistlesl We must look elsewhere for the 
 original intention of the words. 
 
 The Father, the Son, and the Holy Spirit are 
 named separately in our Lord's Synoptic teaching, 
 and the Father and the Son or the Father and the 
 Spirit are correlated in His more private or mystical 
 instructions^ But until we reach this last command 
 Jesus does not proceed to bring together into one 
 category the Father, the Son, and the Spirit. To 
 do this was to gather up the lines of all His earlier 
 theological teaching; to crown all that He had 
 taught concerning these Three Persons by presenting 
 Them as at once a Triad and a Unity. But further 
 - — and here we begin to see the true purpose of His 
 words — He associates this Divine Trinity with the 
 
 ' Acts ii. 38, viii. 16, x. 48, xix. 5. 
 ' Rom. vi. 3, I Cor. i. 13, Gal. iii. 27. 
 ' E.g. in Mt.- X. 20, xi. 27, Mc. xiii. 32. 
 
The Synoptic Teaching of our Lord 125 
 
 life of each of His disciples and of His whole Part 11. i. 
 Ecclesia to the end of time, for every disciple is to 
 be baptized into^ the name of the Three. Into the 
 name is a form of words which still needs further 
 investigation, but part at least of its meaning can be 
 grasped. Had the words run simply 'into the 
 Father and the Son and the Holy Spirit' they might 
 have been interpreted as implying merely the incor- 
 poration of believers by Christ's Baptism into the 
 fellowship of the Holy Trinity. But into the name 
 seems to suggest the further thought of 'proprietor-r 
 ship".' The baptized person is not only brought 
 into union with the Three, but he is devoted to 
 Their service, living thenceforth a consecrated life. 
 
 Whether this is in the words or not, they cer- 
 tainly carry the Synoptic doctrine of the Spirit far 
 beyond the point hitherto reached. For the Spirit 
 is now seen to be not merely God in action, but 
 God in relation to God, and we approach a mystery 
 which belongs to the Divine Life itself. Yet this 
 great step is taken in the interests not of scientific 
 but of practical theology. The very sentence in 
 which the first glimpse is given of a mysterious 
 threeness in the inner Life of God, turns our atten- 
 tion to the bearing of this revelation upon the life of 
 
 ' So upon the whole it is best to translate ets here, as R.V. 
 Though there are in the N.T. "very clear examples of eis encroach- 
 ing on the domain of Iv" (J. H. Moulton, Frokgomena, p. 62 f.), 
 this is not one ,of them : cf. e.g. i Cor. x. 2 cts tov Mamtnjv 
 l/SowTtcrai/TO, xii. I$ eh ev (rat/jui e^airriaOijixev, where ev tm Muvo-t^ 
 £v kvX a-iofjuiTi would modify or obscure the sense. 
 
 ^ See Deissmann, Bt'd/e Studies (E. tr.), pp. 146 ft, 196 f. 
 
126 The Holy Spirit in the New Testament 
 
 Part II. i. man. We are permitted to see the essential unity of 
 the Father, the Son, and the Holy Spirit only in 
 order that we may know ourselves to stand by virtue 
 of our baptism into Christ in a vital relation to the 
 Three. With the Father and the Son, the Holy 
 Spirit claims our baptized life as His own. But 
 what this means could be understood only when the 
 Spirit had come ; the Acts and Epistles are a running, 
 comment upon it. It is a life rather than a creed, 
 a new relation to God rather than a new theology^ 
 that our Lord contemplates in the most theological,, 
 the most mystical of all His instructions. 
 
 7. St Luke represents our Lord as having in 
 another of His last teachings foretold the Pente- 
 
 Lc. xxiv. costal outpouring of the Holy Spirit. Behold, I 
 
 ^ ■ send forth the Promise of m,y Father upon you; but 
 
 as for you, sit ye still in the city till ye have been 
 clad with power from the height. The words are 
 
 Acts i. 4, 8. repeated in substance at the beginning of Acts. 
 Both passages contain the remarkable phrase 'the 
 Promise of the Father,' the Acts adding, which ye 
 heard from me ; and in both the context shews that 
 the Promise is the Gift of the Holy Spirit to be 
 poured out on the Church after the Ascension. The 
 Premise of the Father has been interpreted as the 
 outpouring of the Spirit promised to Israel through 
 the prophets — such prophecies as are to be found in 
 Isaiah and Ezekiel, in Joel and Zechariah; but the 
 mention of * the Father ' points rather to a promise 
 
 ^ Yet Basil has right when he says (<?//. ii. 125) hCu-.-ituTTeiuv 
 <i)S ^amri^ofieda. 
 
The Synoptic Teaching of our Lord 127 
 
 made by Jesus Himself, and this interpretation is Part 11. i. 
 confirmed by the added words in Acts. No such 
 promise given by the Son in His Father's name can 
 be found in the Synoptic Gospels \ and we are 
 driven to the conclusion that the reference is to the 
 last discourse which is recorded only by St John. 
 On the night before His Passion the Lord had said, 
 I will pray the Father. and he shall give you another jo.xiv.i6, 
 Advocate: the Father will send him in my name: *^' 
 / will send him from the Father. All was then in 
 the future, and, as it might have seemed, a future 
 yet distant, certainly difficult to realize. But much 
 had occurred since that discourse was spoken: 
 the Passion, the Resurrection, the life of the forty 
 days; it was now the eve of the Ascension; the 
 Pentecost was near at hand. With the coming of 
 the Spirit full in view, the future is changed into 
 a present: 'behold, I am sending it forth'''; the 
 mission of the Spirit is as good as begun ; the ful- 
 filment of the Promise is imminent and potentially 
 come. The note of this great coming event is 
 'power': power clothing the Eleven, an illapse of 
 spiritual energy which will invest them and trans- 
 figure their lives in the sight of the world. These 
 'babes'' of the Ministry will be the strong men of 
 the new order to be initiated by the Pentecost. As 
 the Christ went forth to His work in Galilee in the 
 power of the Spirit'', so His disciples would know 
 
 ^ If we except Lc. xi. 13, on which see above, p. 120. 
 
 * lym iiairoa-TeWui. Contrast iym ire/ii/'u in Jo. XV. 26. 
 ^ vrJTnoi (Lc. X. 20). 
 
 * Lc. iv. 14 ; cf. i. 17, 35 5 iv. ^6, v. 7. 
 
128 The Holy Spirit in the New Testament 
 
 Part II. i. by their new sense of spiritual power that they had 
 been baptized with the Promise of the Father and 
 prepared for the service that lay before them in 
 the world. Their way would lead, as His had led, 
 through temptation and suffering to death ; but not 
 to failure or defeat. Henceforth there would be no 
 wholesale desertion of the Master, no misunder- 
 standing of the great purpose of His mission. The 
 
 2 Cor. xii. power of the Christ would rest upon them, and be 
 
 ^ perfected in their weakness. 
 
II. 
 
 THE JOHANNINE TEACHING OF OUR LORD (i). 
 
 'Afirjv afirjv Xeyco croi 'Eav fiij rt? yevvrjdjj ava>6ev, ov Jo. iii. 3, 5. 
 hvvaTai, IBeiv rrjv fiaeriXelav rov deov . . .a/J,rjv afj,T)v Xeyco croi 
 'Eai/ yJi T19 <yevv7)6fi i^ wSaro? Kal irvevfiaro's, ov Svvarai 
 el<Te\6ecv et? rr/v ^acriXeiav tov deov. 
 
 To ryeyewrifievov e'/c t^s a-apKoi <Tdp^ eanv, Koi ro 76761'- Jo. iii. 6ff. 
 vrjfJLevov ex tov irvevfiaTO's irvevfid ecrriv. fir) davfidar}<i on 
 eVrrov aob Aet v/ta? jevvTjOrjvai dvcoOev. to irvev/jLa oirov 
 OeKei "TTvel koI tt/v (fxavr/v ai/Tov dKovei<s, dW' ovk olSa'i 
 irodev ep'xeTai Kal irov vTrdyer ovt(o<; ecttIv Tras 6 yejev- 
 vrjfjLevo^ €K tov irvevfjuaTO';. 
 
 ' Ov yap diricTTeiKev 6 6eo<; to, pij/MaTa tov deov "KaKei- ov Jo. iii. 34. 
 yap eic fieTpov hihwaiv to irvev/Ma. 
 
 Et jfSet? T7IV Scopedv tov deov Kal Ti<; ianv 6 Xeymv croi Jo. iv. 10. 
 Ao? fioi -rreiv, aii dv yT7}<7a<; avTov Kal eBcoKev dv aoi ijBcop 
 
 O9 o av TTCrj eK tov t/oaro? ov eym ocacrcd avTa>, ov /xr) Jo. iv. 13 f. 
 Sti|rj^cr6t ei's tov al&va, dXXA to vBwp b Bcoaco avTw yemja-eTat 
 iv avTw iTTiyr] vBaTo<; dWofiivov et? ^cotjv accoviov. 
 
 "Ep'xeTat Spa Kal vvv iaTLV, ore ol d'k'qQivol irpoa-KVvrjTal Jo. iv. 23f. 
 irpocTKVvriaovaiv tqj iraTpt iv irvevfiaTi Kal dX/qdeia' Kai, yap 
 6 iraTrjp toiovtov; ^rjTel tov<; irpoo'KvvovvTa'; avTov, -rrvevfia 
 6 de6<;, Kal Tov<i irpoaKvvovvTOi; avTov iv TrvevfiaTi Kal dkrj- 
 Beta Bel irpocrKvvelv. 
 
 To irvevfid icrTiv to ^ayoiroiovv fj adp^ ovk m^eXet ovBev. jo. vi. 63. 
 Ta prjixaTa a iyco Xe'Kd'krjKa vfuv irvevfia iaTtv Kai ^(otj eaTVV, 
 
 s. H. s. 9 
 
130 The Holy Spirit in the New Testament 
 
 Part II. ii. 'Eav Tt? Sti/fa ip')(e(T6(o irpoi; fie /cat irtverco. o iricrrevcov 
 
 , ^ 6tV i/J-e, Ka6a)<s elirev rj ypa(f>i], •jroTafiol e/c ttj^ KoCKia<i avrov 
 37 ff. pevcrovatv vBuTOi fwi'Tos. tovto Be elirev irepl rod irvev- 
 
 p,aTO<i o5 efieWov Xa/ji^dveiv ol 'iri,aTevaavre<s et? avTov 
 oiiirco jap rjv irvevfia, on 'lTja-ov<; ovttco eBo^dadt]. 
 Jo. X. 3. TovT^ 6 6vpcopo<i dvoijei. 
 
 I— II. 
 
 The Fourth Gospel is ' spiritual ' in a sense 
 deeper than that which Clement of Alexandria 
 attached to the word'. It deals more intimately 
 than the Synoptic Gospels with the things of the 
 Spirit, carrying its readers further into the inner life 
 of man ; and it yields fuller anticipations of the work 
 of the Spirit of God in the Christian Church. How 
 much the present form of the teaching owes to the 
 inspired thought^ or the personal ideals of the 
 writer, or how much to his experience of post- Pen- 
 tecostal times, it is not easy to determine. In this 
 chapter and the next it will be assumed that the 
 discourses attributed to our Lord are at least in 
 substance His. To assign to the Evangelist more 
 than the rd/e of an interpreter is to over-estimate 
 his genius or his inspiration, and to limit unduly the 
 scope of Christ's mission as a Revealer of religious 
 truth. 
 
 Jo. iii. I. The first of the great series of discourses 
 
 which is a chief feature of St John's Gospel is an 
 instruction upon the work of the Spirit as the re- 
 
 A^. Eus. ff. £. VI. 14 Tov ju.Ei'Toi '\mdvvrjv €(T)(aTOV crvviSovTa 
 OTL ra a-ai/JAiTiKa iv Toh tiayytXioK SeS7;Xo)Tai...irv£V)«.OTiKOV iroiija-ai 
 
 eiayyeXiov (i.e., a mystical book as contrasted with a mere narrative). 
 
 Eus. /. C 'lioavvrjv. . .Trvevfiari 6coij>oprjdcvTa. 
 
The Johannine teaching of our Lord (i) 131 
 
 generative principle in human life. Our Lord is Part 11. ii. 
 visited at night by a Pharisee whose position as a 
 member of the Sanhedrin forbids him to come openly 
 by day. Nicodemus has convinced himself that 
 Jesus is a teacher come from God, since the signs jo. iii. 
 that He works shew that God is with Him; and the {dJjVoS 
 teacher of Israel, the accredited Rabbi, places himself 3^^]^^f"xos 
 at the feet of the Teacher authorized by Heaven. if*^^° 
 Jesus at once accepts the position and begins His toO 'i^- 
 teaching. But the teaching was not such as Nico- 
 demus could at once receive, nor is it easy for the 
 reader, though he may recognize the truth of what is 
 taught, to see its connexion with the circumstances. 
 Yet the connexion if not obvious is real and deep. 
 Nicodemus is conscious only of an intellectual want; 
 he knows himself to be in need of further instruc- 
 tion, but has not realized that there is a prior need. 
 Spiritual life is the first necessity for one who would 
 be a disciple of the New Kingdom^ And spiritual 
 life must begin with spiritual birth. Unless one has 
 been born from above^ he cannot see the Kingdom, of 
 God. Without a Divine birth there is in man, as he 
 now is, no capacity for discerning spiritual truth even 
 if it is taught by a Teacher sent from God. When 
 Nicodemus exclaims against the impossibility of a 
 second birth, as he understands it — can a man enter 
 into his mothers womb a second time, and so be born f 
 — the Lord repeats His great saying with slight 
 
 ^ See Wendt, Teaching of Jesus (E. tr.) i. p. 246. 
 
 * For this sense of aviaQar see Jo. iii. 31, xix. 11. Bp Westcott 
 {St John, I. 136, ed. 1908) supports in an additional note the R.V. 
 Tendering anew. 
 
 9—2 
 
132 The Holy Spirit in the New Testament 
 
 Part II. ii. amplifications : unless one has been born of water and 
 Spirit he cannot enter into the Kingdom of God. 
 The birth from above is not of flesh' but of Spirit, 
 and it admits not only to a sight of the. Divine 
 Kingdom but to a place in it. 
 
 Here, as in the other great Baptismal saying of 
 Matt, xxviii. 19, the existing text has recently been 
 attacked. It has been maintained^ that the reference 
 to water in v. 5, although it is now to be found in 
 all MSB. and versions, had no place in the Fourth 
 Gospel as it came from the writer. Justin, it is said, 
 could not have failed to quote John iii. 5 in the fuller 
 form if he had read it so, for the mention of water 
 would have suited his argument, in which he speaks 
 of regeneration in Baptism; yet he is content to write 
 " Unless ye have been born anew ye shall in no 
 wise enter into the Kingdom of heaven." This 
 inference is thought to receive some support from 
 textual considerations. Wendt with more probability 
 suggests' that the mention of water is due to the 
 Evangelist's presentation of the saying and had no 
 place in its original form*; but in the absence of any 
 evidence it is safer to adhere to the text which has 
 documentary support. 
 
 ^ " Natural generation is only a feeble image of the super- 
 natural generation" (Prof. Denney in Hastings' D. C. G. \. 
 890 a). 
 
 " By Prof. Lake, Inaugural Lecture : cf. Burkitt, Ev. da 
 Mepharreshe 11. p. 309 f. 
 
 ' Teaching of Jesus, I. p. 91 f. 
 
 '' As KoX irvpL in Mt. iii. 11 is possibly du6 to St Matthew or 
 to the Logia. 
 
The Johannine teaching of our Lord (i) 133 
 
 Yet though the reference to water must, in the Part 11. «. 
 present state of our knowledge, keep its place in 
 verse 5, its omission in the true text of verse 8 shews 
 that it is of secondary importance, the primary and 
 essential source of the new birth being the Divine. 
 Water' is the outward visible sign which attends the 
 inward spiritual grace. The grace which is the real 
 efficient is 'Spirit' — evidently the power of the Spirit 
 of God, since the birth is "front above." The Spirit 
 is the generative power in the sphere of the spiritual 
 life. Spiritual life comes from the Spirit and not from 
 the flesh ; it does not descend from father to son in 
 the way of natural generation, but is imparted to 
 each individual by a spiritual birth.- 
 
 The Lord does not wait for any further question 
 on the part of Nicodemus, but at once proceeds to 
 work out His doctrine of the spiritual birth. Why 
 is it necessary.? .Because 'flesh' and 'spirit' belong 
 to different and indeed opposite categories, and the 
 one cannot produce the other: flesh can only gene- 
 rate flesh; a spiritual nature, possessing spiritual 
 capacities and born to a spiritual life, can only be 
 generated by spirit. That which has been born of Jo- "i- 6 f. 
 the flesh is flesh, and that which has been born of the 
 Spirit . is spirit. Wonder not that I said to thee, 
 You^ must be born from above. The strangeness of 
 
 ' "As Nicodemus heard the words, water carried with it a 
 reference to John's baptism " (Westcott). To the readers of the 
 Gospel it would point to the 'washing of regeneration ' (Tit. iii. 6), 
 in which " the baptism of water was no longer separated from, but 
 united with, the baptism of the spirit." 
 
 ' Yfias, i.e. Toy's yiyewrj/iivovs Ik rrj'S crapKos. 
 
134 ^'^^ Holy Spirit in the New Testament 
 
 Part II. ii. this demand disappears when the law that Hke pro- 
 duces like is borne in mind. Human nature cannot 
 rise above itself; to mount up to God and to things 
 above men must receive a new principle of life from 
 above, from God\ Nor ought a difficulty to be 
 found in the mysteriousness of a spiritual birth. 
 
 Jo. iii. 8. The spirit of the wind blows where it wills, and its 
 voice thou hearest, but dost not know whence it conies 
 and where it goes; so is every one who has been born 
 of the Spirit of God. You cannot restrict the 
 action of the Divine Breath, or prescribe its course, 
 any more than you can dictate to the winds of 
 heaven. That the wind is at work we know by the 
 familiar sounds of breeze or gale, but its origin and 
 its destination are hidden from us. Such is the 
 manner of the Spirit's working in him who has been 
 bom from above; there is the same mystery sur- 
 rounding it, the same ignorance on man's part of 
 the laws by which it is governed, the same certainty 
 that its existence and its presence are matters of 
 fact, since its effects fall within our range of observa- 
 tion, even within the cognizance of the senses; the 
 Spirit's voice is heard in human utterances and the 
 Spirit's power felt in human actions, though the 
 Spirit itself is inaudible and invisible. 
 
 Nicodemus is still unconvinced. How can these 
 things come to pass? A second birth is to this 
 
 Ps. li. 10, teachev of Israel unthinkable, although the concep- 
 
 xxxvi. 26f. tion is not wholly wanting in the scriptures of the 
 Old Testament. In His reply, however, Jesus does 
 
 Cf. Jo. i. 13 ex 6^ov iyewr]6r]a-av. 
 
The Johannine teaching of onr Lord (i) 135 
 
 not refer to the Old Testament ; there is evidence Part 11. ii. 
 nearer at hand in the personal experience of the 
 Lord and His disciples. That which we know we jo. iii. n. 
 speak and that which we have seen we bear witness to. 
 Conceived by the Spirit, baptized by the Spirit, full 
 of the power of the Spirit, He knew Himself to be 
 continually stirred by the Spirit's breath, and His 
 experience must be shared by all who enter the 
 Kingdom of God. In this there was nothing which 
 belonged to the sphere of supra-mundane things : to 
 be born from above, to hear the voice of the Spirit, 
 to know the mystery of His presence and working 
 in the inner life, are earthly things {ktriyeioF) and not Jo. iii. 12. 
 heavenly, belonging to the experience of man's 
 present state and not to a remote and as yet in- 
 comprehensible future. The spiritual birth is from 
 above, but it takes place on earth and belongs to the 
 facts of daily life. 
 
 2. The concluding verses of ch. iii. are in form jo. iii. 
 a continuation of the Baptist's words in vv. 27 — 30, ^'""^ " 
 but probably consist of remarks by the Evangelist 
 himself based on recollections partly of the Baptist's 
 teaching, partly of our Lord's. A reference to the 
 Holy Spirit in v. 34 may therefore be considered 
 here, though it cannot definitely be assigned to 
 Christ Himself. 
 
 The Evangelist takes up the words of Jesus in 
 V. \i, and carries them further. Jesus bears witness jo. iii. 
 to that which he has seen and which he heard. . . The ^"^ 
 man who has received his witness thereby sets his seal 
 ^ See Westcott's note ad toe. 
 
136 The Holy Spirit in the New Testament 
 
 Part II. ii. to the doctrine that God is true. For he whom God 
 sent speaks God's words, for not by m.easure does he 
 give the Spirit. To accept the witness of Jesus is to 
 accept the witness of God, for Jesus was sent by God 
 and speaks in His name. So far the connexion is 
 clear. But what relation does the last clause bear to 
 this ? and what is its precise meaning ? Who is it 
 that gives the Spirit, and to whom does he give it .? 
 Are we to understand that the Father gives the 
 Spirit to the Son', or that the Son gives the Spirit to 
 men ? In the former case the thought will run: 'the 
 Son cannot but speak the Father's words, seeing He 
 has received an unlimited supply of the Divine 
 Spirit' In the latter it seems to be : 'that the Son 
 speaks the words of God is evident from the unlimited 
 power that He possesses of imparting the Spirit' 
 Against the second interpretation it may be urged 
 that it anticipates the Pentecostal effusion, and is 
 moreover perhaps less in accord with the words 
 which follow in v. 35 ^ On the whole it seems best 
 to supply 6 ^eos as the nominative, and to para- 
 phrase : 'God gives ^ His Spirit to men ungrudgingly^; 
 there is no limit to His bounty but that which comes 
 from the incapacity of the recipient, and He who is 
 sent of God is not thus limited; in His case the 
 Divine current of light and power flows unchecked 
 by human sin.' 
 
 1 
 2 < 
 
 Codd. AC'D etc. supply o (9«o?. 
 
 O Trarrip ayaTrS. tov viov, kol Travra SeSuKei/ iv rfj X"P' avTOv. 
 ' AiBioa-iv, not eSuKei/ or Se'Sohccv. 
 Cf. Jas. 1. 5 ToD SiSoVros 6eov irao-tv ctTrXcos, koL /xij oi/eiSi^ovros. 
 
The Johannine teaching of our Lord (i) 137 
 
 Thus there is an implied contrast between Jesus Part 11. ii. 
 and all other religious teachers ^ whose supply of the 
 Spirit is bounded by their imperfect correspondence 
 with His holy inspirations. Jesus alone speaks 
 without limit to His power to teach, since the 
 spiritual life realizes itself in Him to the full measure 
 of the Divine gift. 
 
 3. The conversation with the Samaritan woman Jo- i^- 
 in some respects offers a marked contrast to the 
 conversation with Nicodemus. In Nicodemus the 
 Lord meets the higher culture of His age; in the 
 other case, He talks with a peasant, who was not 
 even a Jew, and His manner of speaking is adapted 
 to the circumstances. But on both occasions His 
 subject is the same. With the untaught woman the 
 conversation turns on the familiar well ; the Spirit is 
 not mentioned by name ; yet it is impossible not to 
 recognize in the living water of which He speaks to 
 her the same inflow of new life of which Nicodemus 
 had heard. Himself the gift of God, Jesus offers to 
 give that which men cannot draw for themselves from 
 the sources of material and intellectual well-being. 
 Whosoever shall have drunk of the water which I Jo. iv. 14. 
 shall give him, shall not thirst for ever, but the 
 water which I shall give him shall becom.e within 
 him a spring of water leaping up into eternal life. 
 
 ^ Cf. the interesting fragment of Origen {fragm, 48, op. 
 Brooke, 11. p. 263) : el yap koX avBpei <ro<j}ol 6ebv eo-^ijicores eXaXijo-av 
 Tct Tov Oeov pTjiuiTa, dW' ovv Ik [jiipov? et^oi' to irvtvpAX rov 6eov. He 
 continues however : b Be ye .o-uriyp, arroiTTaXeU iir\ T<3 ra prj/iaTa 
 TOV 6eov XaKeiv. ovk Ik /jiipovi SiSuxTL TO irvevp-a. 
 
138 The Holy Spirit in the New Testament 
 
 Part II. ii. Here is the same conception of a new life entering 
 into men and rising to its source in God'. But 
 there is progress in the teaching, for the water of 
 life is now seen to be the gift of Jesus, and its 
 vitality appears not only in the depths of the spirit 
 where none but the man himself can be conscious of 
 its presence, but in the overflow that rises, strong 
 and sparkling, into the light of day. The water in 
 Jacob's well lay still and dead far below the surface : 
 the water of the Spirit, also stored below the surface, 
 cannot rest there but must force its way upwards, a 
 perennial spring beautifying and transfiguring the 
 present life, and rising by leaps and bounds into a life 
 that belongs to the coming age (dX-Xo/Aei/ov eis lfiyi\v 
 alcovLov). Eternal life, one of the watchwords of the 
 Fourth Gospel, is connected in ch. iii. with faith in 
 Jesus ; in ch. vi. it is seen to come from eating His 
 flesh and drinking His blood; in ch. x. and ch. xvii. 
 it is represented as His direct gift. Here it is viewed 
 as the result of the life of the Spirit in man, the issue 
 and consummation of spiritual life, differing from it 
 not in kind but only in permanence and in maturity. 
 As the Lord's conversation with the woman at 
 the well advances. He drops the metaphor and 
 applies what has been said to the circumstances of 
 
 jo.iv.21ff. this Samaritan woman. The Samaritans, like the 
 Jews, attached the highest importance to their local 
 sanctuary^; and they did so with less reason, for the 
 
 ^ "As it comes down out of heaven, it returns thither" (Westcott). 
 2 'Ev Tu opei TouTO), i.e. on Gerizim, as contrasted with Zion, 
 cf. V. 20. 
 
The Johannine teaching of our Lord (i) 139 
 
 Jew, with whom the Lord here identifies Himself Part 11. ii. 
 (T^jaets, V. 22), could claim a Divine revelation and 
 worshipped a Deity of whom he had some certain 
 knowledge (vpoa-KWovfiev o otSafjiev), for the Mes- 
 sianic deliverance (ij a-oiTrjpCa) was to proceed from 
 the bosom of the Jewish people (ck tcov 'lovSaCav). 
 But the controversy was not of lasting significance, 
 for the times of Messiah were approaching or rather 
 were already come, and under Messiah worship 
 must cease to be localized, because it would be seen 
 to be a spiritual reality. The hour comes and is now jo. iv. 23. 
 here^ when the genuine worshippers shall worship 
 the Father in spirit and truth; for the Father 
 seeks such as his worshippers. God is spirit, and 
 his worshippers must needs worship in spirit and 
 truth. Worship must be spiritual, since God is a 
 purely spiritual Being. There is no express mention 
 here of the Holy Spirit, but the spiritual worship 
 which is claimed demands a spiritual force which 
 is not innate in man ; to worship in spirit and truth 
 is possible only through the Spirit of God. The 
 Spirit of God is the Spirit of the truth (Jo. xiv. 17), 
 nay, is the truth (i Jo. v. 6). Reality in worship 
 as in all other spiritual acts can only be of the 
 Spirit of the truth, and without reality worship is 
 not acceptable to a God who Himself is the absolute 
 Truth. Thus this saying of Christ prepares the 
 way for later teaching in the New Testament which 
 has to do with the relation of the Holy Spirit to 
 Prayer. But the Samaritan woman was not ready 
 ^ Cf. Jo. V. 25, xvi. 32. 
 
140 The Holy Spirit in the New Testament 
 
 Part II. ii. for more than the elementary doctrine that a spiritual 
 God demands a worship which is spiritual and there- 
 fore true to its conception and its end. 
 
 jo.vi. 4. The discourse in ch. vi. at first sight con- 
 
 51—63- trasts strongly with the teaching of chh. iii. and iv. 
 To the audience in the Capernaum synagogue the 
 Lord offers His own flesh and blood as the food 
 
 Jo. vi. 54f. and drink of eternal life ; he that eateth my flesh 
 and drinketh my blood hath an eternal life... for my 
 flesh is true food and m.y blood is true drink. True* 
 food, true^ drink, doubtless in the sense that ' it 
 corresponds to the true life ; as the life of the body 
 is the visible and temporary expression of man's 
 true life, so is bodily food of the food of the higher 
 life. Such an analogy was not difficult to under- 
 stand ; the difficulty lay in the food of the higher 
 life being identified with the flesh and blood of 
 Jesus. This saying was as hard to receive as 
 Nicodemus had found the earlier saying about the 
 new birth, and for the same reason ; it was inter- 
 preted by those who heard it on the basis of a 
 shallow materialism. In the synagogue the Lord 
 left His words unexplained, but to His disciples in 
 private He gave a clue to its true interpretation. 
 
 Jo. vi. 62. What then if ye behold the Son of Man ascending 
 where he was before ? Suppose they were to see the 
 Christ who had come down from heaven (vi. 41, 
 51) going up again in human form : would not this 
 be a yet greater stumblingblock "i For how could 
 flesh and blood dwell with God ? or how could the 
 
The Johannine teaching of our Lord (i) 141 
 
 flesh and blood which had ascended to heaven be Part 11. ii. 
 the food of men on earth ? Yet in fact the Ascension 
 would render this possible, because it would spirit- 
 ualize the flesh and blood of the Son of Man ; 
 when He had ascended men would be able to touch jo. xx. 17. 
 Him and even to feed upon Him, as they could not 
 do before the Passion and Resurrection had been 
 crowned by the Ascension. For the spirit is that Jo. vi. 63. 
 which gives life, the flesh (as flesh) profits nothing^. 
 My utterances are spirit, and (beingf spirit) they are 
 life. Flesh in itself is but dead matter; spirit 
 alone vivifies. Christ's words about eating His 
 flesh and drinking His blood were no ' hard saying' 
 ((T/cXr^/Dos l(TTiv 6 \oyos), no dry and lifeless formula, 
 but spirit and life, possessing a spiritual content, 
 and therefore a vivifying power. It is Christ's 
 flesh, His manhood, full of the Spirit and in its 
 risen and glorified state wholly spiritualized, which 
 is offered as the food of men. As the food is 
 spiritual, so must also be the eating. This is not 
 to take from the reality either of the gift or of the 
 act by which it is appropriated^; on the contrary, 
 the spiritual is alone real in the deepest sense of 
 the word. The Body and Blood of Christ are 
 through the Spirit verily and indeed taken and 
 
 "■ The Curetonian Syriac has, " or the body (? ^ 17 o"ap^) hath 
 nothing profited " ; the Sinaitic Syriac paraphrases : " He is the 
 Spirit that giveth life to the body ; but ye say, The body nothing 
 profiteth." See Burkitt, Ev. da Mepharreshe i. p. 461, 11. p. 314. 
 
 ^ Prof. Denney (Hastings, D. C. G. i. p. 741 b) rightly 
 observes : " there is no depreciation of the Sacrament here and 
 no exaltation of the words of Jesus as opposed to it." 
 
142 The Holy Spirit in the New Testament 
 
 Part II. ii. received by the faithful according to His word, 
 and His word proves itself in their lives to be 
 'spirit and life.' 
 
 Here as in iv. 23 the Holy Spirit is not men- 
 tioned or immediately in view, yet here as there 
 the whole teaching presupposes the action of the 
 Spirit. It is the Spirit in the humanity of our 
 Lord which is life-giving\ and it is the Spirit that 
 mediates the process by which in the Eucharist 
 or otherwise the life-giving humanity is conveyed 
 to believers and becomes to them the food of 
 eternal life. The ancient Church expressed her 
 sense of this operation of the Spirit in the Mysteries 
 by invoking its presence both upon the elements 
 and the communicants^ All this may have been 
 rightly evolved from our Lord's teaching, although 
 His words enunciate only the principle that spirit 
 is the quickening power in life. 
 
 5. In the autumn that followed the discourse 
 at Capernaum Jesus was at Jerusalem during the 
 Jo. vii. 8f., Feast of Tabernacles. He was purposely late in 
 ''*■ arriving, and did not shew Himself in the Temple 
 
 precincts before the middle of the Tabernacles week. 
 Then, prophet-like, He suddenly appeared in the 
 Temple, and began to teach. The teaching turned 
 upon His own mission and the attitude of the Jews 
 towards it, to which attention had been directed by 
 
 "^ Cf. Gore, Body of Christ, pp. 26 ff., 76 ff. 
 " Cf. e.g. the invocation in the Byzantine Liturgy of the ninth 
 century (Brightman, p. 329): troC hi6}i^(Bo....l\Bv.v to TTvev\x.a. <rov 
 
 TO Travdyiov £<^' ijjtias koX ejri Tot TrpoKei/xtva 8<3pa Taijra. 
 
The Johannine teaching of our Lord (i) 143 
 
 the circumstances. When the last day, the great Part 11. ii. 
 day of the Feast, arrived, the Lord made a final jo. vii. 
 appeal to the crowds who filled the courts. He ^' ' 
 stood and cried. His position and the raising of His 
 voice marking the importance of what He had to 
 say\ If any one thirsts, He said, let him come unto 
 m,e and drink. He that believes on me, as said the 
 Scripture, there shall flow out of his belly rivers of 
 living water. The reader will recognize at once 
 the affinity of this saying to the promise given to 
 the Samaritan woman (iv. 14). But it has its own 
 special character, connecting it with the circum- 
 stances. It was the last day of the Feast, probably 
 the seventh, for the eighth was not strictly included in 
 the Festival". On each of the seven days water was 
 drawn by a priest at the Pool of Siloam, and brought 
 amid the blowing of trumpets into the Temple- 
 precinct, where it was received by other priests 
 chanting Isa. xii. 3, With joy shall ye draw wafer out 
 of the wells of salvation, and was eventually poured 
 out at the altar of burnt-offering. This ceremony 
 was emphasized on the seventh day by the water 
 being carried round the altar in procession, seven 
 times. The occasion lent itself to fresh and public 
 teaching upon the Water of Life. Jesus, Himself 
 the mystical Siloam, the Sent of God^ invites any 
 
 ^ io-T5fKet.../ca4 cKpa^ev. Kpot^eiv is used of our Lord elsewhere 
 only in Jo. vii. 28, xii. 44, and Mt. xxvii. 50. 
 
 ' See Enc. Bibl. 4883, notej Zahn, St John, p. 388. Westcott 
 {St John, I. 276 f.) adheres to the view that the eighth day is 
 meant. 
 
 ' Cf. Jo. ix. 7 2iXii)a/A, o ipfiTjveveTai 'Aireo-raA/xevos. 
 
144 The Holy Spirit in the New Testament 
 
 Part II. ii. who Will to come and draw from Him the living 
 water. He who did so, He adds, should not only 
 quench his own thirst but become a fountain of life 
 to his fellows ; not only would the Water that the 
 Christ gave him spring up within him into life 
 eternal, but he should be as a rock, out of whose 
 cavity rivers of the water of life would flow forth 
 for the refreshment of men. We are reminded of 
 the miracles of Exod. xvii. and Numb. xx. ; the 
 'Scripture' to which the Lord refers is doubtless 
 the general sense of many passages which describe 
 these scenes or spiritualize the conception of flowing 
 waters, such as Pss. Ixxviii. i6, cv. 41, Zech. xiv. 8, 
 Isa. xliii. 19, 2o\ What the water of life signified 
 Jesus did not explain, perhaps because the sym- 
 bol was generally understood ; in the Talmud^ 
 the conception of the Holy Spirit as water drawn 
 from a well is found more than once. Thus the 
 
 Jo. vii. 39. Evangelist's editorial note. But this he spake con- 
 cerning the Spirit, may represent the impression 
 which was made by the Lord's words on His 
 hearers at the time. He adds from his later 
 experience : which they were about to receive who 
 believed upon him ; for there was as yet no Spirit, 
 
 ' LXX. I^yaycv vSup Ik TreTpas /cat Karijyayev oSs •n-oTa/*ois 
 vSara,,, iiropevdrjo-av iv dvuSpots 7roTap.ot . . . e^eXcvcreTat vSwp ^<3i/ ef 
 'lepova-aki^lJ....iSu3Ka ev rfj epif/xo) vSiop Koi Trorap-ov^ iv rg dvvSpto, 
 TTOTicrai TO yevos pov to £k\£ktov. 
 
 ^ Pesikta Rabbathi c. i. ; Jerusalem Talmud, Sukkah v. i ; 
 Midrash Rabbah, Genesis, c. Ixx. The references have been 
 supplied by the kindness of Mr I. Abrahams, Reader in Talmudic 
 at Cambridge. 
 
The Johannine teaching of our Lord (i) 145 
 
 because Jesus was not yet glorified. The mss. Partii. 
 and versions have made more than one attempt to 
 qualify the last words, reading either, The Holy 
 Spirit was not yet upon them}, or was not yet given^. 
 Both our English versions adopt the latter expedient 
 though they are careful by the use of italics to 
 warn the English reader that given does not stand 
 in the best text. But no addition is necessary even 
 in a version if ' Spirit ' is understood to mean an 
 effusion or gift or dispensation of the Spirit, as it 
 often does^ When Jesus spoke there was as yet no 
 spiritual force in the world such as was brought into 
 it at the Pentecost and afterwards swept like a great 
 tidal wave over the face of the earth. And the 
 reason for this was that Jesus was still in the flesh, 
 was not yet glorified; He had not yet been seen 
 to ascend up whither He was before the Incarnation 
 (vi, 62), He was not yet with the Father (xvi. 7, 
 XX. 17) ; and there could not be a spiritual Presence 
 until the Presence in the flesh had been withdrawn 
 and until the work of the Son of Man had been 
 crowned by His exaltation to the right hand of God. 
 Hence the Lord at the Tabernacles spoke of the 
 great outflow of the living water as yet future 
 {pev(7ov(Tiv) ; hence the Evangelist's comment which 
 they were about to receive (ifieWov Xa/j^^aiveiv). 
 St John looks back from days when the Pentecost 
 
 ^ So cod. D (+ itr avTots). 
 ^ So cod. B (+ SiSo/jievov). 
 The nearest parallel is Acts xix. 3 ov8' el m/tvixa ayiov eortf 
 
 i^KOvcra/^icv. 
 
 S. H. S. 10 
 
146 The Holy Spirit in the New Testament 
 
 Part II. ii. was long past and ' there was Spirit ' to those when 
 the great outpouring was but a dim and unrealized 
 hope. 
 
 It is not surprising that as there fell upon the 
 ears of the crowd this great promise of overflowing 
 spiritual life about to be drawn from the person of the 
 speaker, voices were heard to say, This is truly the 
 
 Jo. vii. Prophet ! This is the Christ !, or that the members 
 of the Temple guard who had been sent to arrest 
 Jesus returned empty-handed with the report Never 
 spake any man after this fashion. To others the 
 words may have seemed exorbitant or blasphemous. 
 But the whole history of the Church and of the 
 world from the Pentecost to the present time bears 
 witness to their absolute truth. 
 
 Jo. X. 3. 6. It may be that in the deep thought of our Lord 
 
 the Holy Spirit is the ' porter ' of the fold, who opens 
 the door to the true Shepherd of the sheep, closing 
 it against thieves and robbers. But the details of 
 a parable cannot be safely pressed. Moreover, as 
 Westcott rightly says, if the Holy Spirit is intended, 
 it is the Spirit acting through the appointed ministry. 
 The visible 'porter' is the Bishop or Priest to whom 
 has been committed the care of souls in any place 
 (Mc. xiii. 34), and to whom belongs the duty of 
 keeping watch. Nevertheless, if his vigilance is 
 effective, and his judgement sound, this is due to the 
 quickening and guidance of the Spirit of Christ, Avho 
 by his hands opens and shuts the door of the fold. 
 
III. 
 
 THE JOHANNINE TEACHING OF OUR LORD (ii). 
 
 'Eaj/ dyairaTe fie, ras evTokd<s fiov Trjprja-ere' Kwyca Jo. xiv. 
 eptOTrjaco rov Trarepa Kal aWov irapdKXijrov Swcret v/niv "va " 
 ri p^ff vp.(bv ell Tov alSiva, to irvevp.a t^? dX'qBeia'i, o 6 
 Ko<7pM<s ov Bvvarai Xa^elv, on ov detopel avro oiBe yivdxTKei' 
 vp,el<; tyivaxTKere avro, on irap vpZv p.evei, Kal pe6' vp,(ov 
 kcTTai. ovK d<f)ijaa) vp,a<; op^avow' ep^o/iai, Trpos V/ttas. 
 
 Tavra XeXdXrjxa vp.lv trap vp.lv pivmv 6 Be irapdKXjjrov, Jo. xiv. 26. 
 TO irvevfJia ro dyiov o -TrepAp-ei, 6 irai-rip iv rm ovop-art p,ov, 
 eKelvo<s vpaf BtBd^ei irdvra, koI viropvqaei vpa<s irdvTa a 
 elirov vp,lv iydo. 
 
 ' Orav kXdrj 6 irapdKXTjTO^ ov eym vep^yfrto vp/tv irapd tov Jo. xv. 26. 
 TTarpoii, TO irvevpa rfji; aXrjdeia'i o irapa rov 7rarpd<} eKiro- 
 peverai, e/cetvo? paprvprjaei Trepl epov' Kal vp,el<s Bk p.aprv- 
 pelre, on dir dp'^rji; p,eT epov e<rre. 
 
 'AXV iyta rrjv oKrjdeiav Xeyta vp,iv Xvp,<f)epei vplv "va iya Jo.xvi. 7ff. 
 arreXdca, idv yap p.rj dtreXdw, 6 •jrapdKXrjro'; ov p,ri eXdrj 
 ■7rp6<! vp.a<;' idv Be nropevQat, irepyjrm avrov tt/so? vp,d<;. Kal 
 iX0a>v eKelvo<s iXey^ei rov Koapov irepl dp,aprLa<; Kal Trepl 
 BiKaioavvq^ Kal Trepl Kpiaemv Trepl dpapria<; pev, on ov 
 mcrrevovaiv et? ipe' Trepl BiKaioavvrji; Be, on rrpov tov 
 Trarepa vTrayca Kai ovKen ffecopelre p,e' Trepl Be Kpi<rea}<!, on 
 o ap')(a>v TOV Kocrpov rovrov KeKpirai. en iroXXd e')(a> vp.lv 
 Xeyeiv, dXX' ov BiivacOe ^acrd^eiv dpn. orav Be eXOrj 
 iKelvo<s, TO TTvevpa ri}? dX7j6eia<;, oSijy'ija'ei vpd^ elv rrjv 
 aXrjdeiav Trcurav ov yap XaXrj<Tei. a^' iavrov, dXX' oca 
 aKovei XaXtjaeL Kal rd ipy^^opeva dvayyeXel vplv. Trdvra 
 
148 The Holy Spirit in the New Testament 
 
 Partll.iii. oaa evei 6 iraTTjp ifia eanv Bid tovto enrov on etc rov 
 ifiov Xafi^dvei koI dvayyeXei vfuv. fUKpbv xal ovKeri Oeco- 
 peire fie, koI irakiv /iiKpov koI oyjreirOe fie. 
 
 Jo. XX. 12. Kat TOVTO elvrmv evecjivcricrev, ical \eyei avToii AaySere 
 
 irvevfia aryiov av tivcov d^rJTe ra? afii,apTia<s, atfyecovTai, 
 avToT<i' av tivcov KpaTrjTe, KeKpaTtyvTai. 
 
 The Fourth Gospel in its earlier chapters reveals 
 the Holy Spirit as the author of the spiritual life in 
 men, and our Lord as the giver of the Spirit to those 
 who will come to Him for the gift. In the latter part 
 of the book, which contains the private instructions 
 given to the disciples on the night before the 
 Passion and after the Resurrection, the Holy Spirit 
 is regarded in another light; the relation in which 
 the Spirit will stand to the Christian brotherhood, 
 the offices which it is to fulfil towards the future 
 Church represented by the company assembled in 
 the upper room, come h«re into view. The subject 
 of the teaching on the Spirit in John iii. — vii. is the 
 Giver of Life; the subject of the later teaching in 
 John xiv. — XX. is the Paraclete. The first concerns 
 the individual, the second the Body of Christ. 
 To. xiv. I. The doctrine of the Paraclete implies the 
 
 withdrawal of Jesus from the world, and was there- 
 fore naturally withheld till the eve of the Crucifixion. 
 Jo. xiv. ^ It is not until the note / am going to the Father 
 ImooT '^^^ \)&&r\. sounded that it is needful or even possible 
 \i%^2f' "^^ ^^^' '^^^ Father will give you another Paraclete. 
 rhv irarifo. j^g word tro.po.KknTO'i passed into Aramaic^ toffe- 
 
 ^ In the form ND'bpia. Cf. Abbott, Johannine Vocabulary, 
 
The Johannine teaching of our Lord (ii) 149 
 
 ther with its opposite KaTijyopo's ; and it may have Part 11. iii. 
 been used by our Lord in His intercourse with leJsxKo^ 
 His disciples in reference to Himself; indeed this toTsuVu 
 seems to be almost implied in His reference to *''''''■ 
 the Spirit without explanation as aXXos TrapdK\rjTo<;. i- 
 There can be little doubt that whether applied to 
 Jesus or to the Spirit it means 'Advocate' rather than 
 'Comforter^' The Spirit is the other Advocate who 
 takes up the rdle of the Son of Man and carries on 
 certain functions which the Lord discharges towards 
 His Church. The first and most obvious of the 
 functions of an advocate is to defend those whose 
 cause he undertakes from the charges laid against 
 them by their accusers.' The Lord had thus de- 
 fended His disciples while He was upon earthy and 
 He had foretold that the Spirit of their Father 
 would defend them after His departure'. Not that 
 He has ceased to be their Advocate since His 
 departure, for, as St John teaches in his first Epistle, i jo. ii. i. 
 He fulfils this office where He is with the Father, pro- 
 tecting sinners against the Arch-enemy who ' accuses 
 the brethren before God day and night.' Mean- Apoc. xii. 
 while the Spirit, whose sphere of work is on earthy 
 
 10. 
 
 1720 k; Zahn, comm. on St John, p. 554. For Ko.Trjyopo%, 
 Ka-njyap (llJ'Dp) see Apoc. xii. 10, note. 
 
 ^ It is used in this latter sense by Aquila and Theodotion in 
 Job xvi. 2, where they write TrapaicXijToi for irapoKXijTop«s (LXX.). 
 But St John's use of the word in his first Epistle weighs heavily 
 against the admission of the active sense in the Gospel. 
 
 ' Cf. e.g. Mc. ii. 18 ff., 24 ff. 
 
 ^ Cf. Mt. X. 20, Mc. xiii. 11 ; see p. 122 f. 
 
 * An liriytiov (Jo. iil 12); see p. 135. 
 
150 The Holy Spirit in the New Testament 
 
 Partii. iii. silences the earthly adversaries of the Church 
 through the victory of faith which overcomes the 
 world. The Acta martyrum, the whole history of 
 the Church, and the lives of countless believers who 
 have no place in history, bear witness to the fulfil- 
 ment of this office of the Paraclete-Spirit in the Body 
 of Christ^ 
 
 But the work of the 'other Paraclete' was not 
 limited to defence in an age of persecution. The 
 
 jo.xiv. 16. Lord's promise is: / will ask the Father, and he 
 shall give you another Advocate that he may be with 
 you for ever. The Father had already given them 
 an Advocate who had taught, guarded, protected, 
 
 Jo. xvii. kept them from evil; but His abode in the flesh was 
 
 "■ limited, and now drawing to an end. The Son of 
 
 Man could not remain to the end of time; per- 
 manence was possible only for a purely spiritual 
 Power, Such a Power was now to be sent, even 
 
 Jo. xiv. 6. the Spirit of the truth ^ / am the Truth, Jesus 
 had just said ; and the work of the Incarnate Truth 
 on earth was to be taken up by the Spirit of the 
 truth and carried forward as long as the present 
 order should endure. The unbelieving world would 
 indeed be wholly unconscious of this invisible Pre- 
 
 jo. xiv. 17. sence: which the world cannot receive, for it beholds 
 
 * Compare the memorable words of the Viennese letter in 
 Eus. H. E.v. I, where it is said of the martyr Vettius Epagathus: 
 OMiKrni.i^Qi\ Kal airo's eis Tov K\rjpov T<Sv fjiaprvpuiv, 7rapaK\ijT0S 
 Xpto'Ttavui' TyjrjmaTiiras, It^o)]/ Se tov HapoiKXTjTov iv avTw to irvev/xa 
 irXtlov TOV Za^apLov, 
 
 2 On this title of the Spirit see Hort, T/ie Way, The Truth, 
 and the Life, p. 57. 
 
The Johannine teaching of our Lord (ii) 151 
 
 it not nor yet knows it^ ; there is nothing which Part 11. iii. 
 strikes the vision or appeals to the natural under- 
 standing; to the former being pure spirit it cannot 
 shew itself; the latter is closed against it by lack 
 of spiritual sympathy. But the Spirit is not sent 
 to the world, at least in the character of Paraclete ; 
 the mission of the Paraclete is to the disciples of 
 Jesus who have already learnt to apprehend spiritual 
 things through fellowship with the Lord ; you know it 
 (the Spirit), for it dwells with you {irap v/juv) and 
 shall de' in you {iv vfjuvy. If with Westcott and 
 Hort we read And is in you, the sense must be that 
 even during the earthly life of Jesus the Spirit was al- 
 ready in their midst in the person of the Christ. But 
 the documentary evidence for the future is scarcely 
 inferior, and it accords with the series of futures 
 which precedes (ryjpTJa-eTG, ipcjTrjcrco, Swcret)*. 'It 
 dwells with you,' describes the experience which 
 was just about to end; 'it shall be in you,' that which 
 was about to begin. Between the two there would be 
 but the briefest interval ; the going would be followed 
 almost immediately by a coming. / will not leave you jo. xiv. 
 bereaved^, I am coming to you'^. Yet a little and the 
 
 ' On Oempeiv and yivioa-Keiv in St John see Abbott, Johannine 
 Vocabulary, 1593, 1625. 
 
 ^ Codd. nA read l<nai, codd. BD* k<7Tiv. 
 
 ^ Cf. ii.eff vfjmv (v. 16). Fellowship (jieTo), presence (iropa), 
 immanence (iv), are three relations in which the Spirit stands to 
 the members of Christ's Body : see Westcott's note ad loc. 
 
 ^ Cf. Zahn, comm. on St John, p. 558. 
 
 ^ 'Optftavovi : cf. I Thess. ii. 1 7 a.TropifiavurOevTt'S d<j>' vfjimv. 
 
 ° With this ipxofjuu contrast the iropevop.ai of v. 12, and cf. v. 28 
 
 VTrayeo xai ep^o/uat. 
 
152 The Holy Spirit in the New Testament 
 
 Tartu, iii. world beholds me no m.ore, but you behold me^; for I 
 live, and ye shall live\ The ascended Christ would 
 be visible to His disciples in the Spirit; the spiritual 
 life into which He should then have wholly passed 
 would find its counterpart in the life of the Spirit 
 which after the Pentecost would be theirs as it was 
 
 Jo. xiv. 3o. His. In that day you (v/Jiet?) shall know that I am in 
 m.y Father and you in me and I in you. In the 
 coming life of the Spirit they, if not the world, would 
 realize more and more (yi'wo-eo-^e) the perfect union 
 of the Father and the Son and their own union with 
 the Incarnate Son through His Spirit in them and 
 their life in Him. 
 
 Jo. xiv. 2. In z'z^. 25 ff. the Lord returns to the future 
 
 ^* ■ which lay before the disciples. The 'other Paraclete' 
 
 is to be not only a perpetual Presence in their midst, 
 but a perpetual Teacher. The teaching of Jesus in 
 the flesh was now at an end ; these were among His 
 last words ; the voice that spake as never man spake 
 was not to be heard again. Was the teaching itself 
 to cease? His answer is reassuring. These things I 
 have spoken to you while dwelling with you; but the 
 Paraclete, the Holy Spirit which the Father will 
 send in my nam,e, he shall teach you all things and 
 remind you of all things that I said to you. The 
 ' other Paraclete ' is to carry on the Lord's office of 
 teaching. Again he is identified with the Spirit, now 
 
 ^ "Y/ieis Se Oetopeire fie, cf. ». 1 7 v/xcis yivwa-Kere avro. 
 
 " Oi,ye behold me, for I live; and ye shall live; or again as 
 A.V., R.V.,^g behold (see) vie; because I live, ye shall live also. 
 The Greek is ambiguous, as often in St John. 
 
The Johannine teaching of our Lord (ii) 153 
 
 called the Holy Spirit {to irvevfjia to ayiov), perhaps Part 11. iu. 
 to proclaim His oneness with the Spirit who spake by 
 the Prophets. Christ's Spirit of the Truth, the Para- 
 clete of the future Church, was not a new Spirit but 
 the Divine Spirit itself, invested with a new mission, 
 sent by the Father in the name of Jesus, as Jesus 
 Himself came in the name of His Father and not in 
 His own (Jo. V. 43). What is the exact sense of 
 the phrase 'in the name' is a point perhaps as yet 
 imperfectly explored; but apart from the general 
 question light may be gained here by comparing the 
 missions of the Spirit and the Son. The Son came 
 to represent, to interpret, to glorify the Father ; and 
 since the Son Himself was but partly understood 
 even by His own, the Spirit was sent to reveal the 
 Son. Neither the person of the Lord nor His work 
 was intelligible to those who saw and heard Him, until 
 the Spirit illuminated both. In the Spirit Christ 
 came again, a Christ transfigured and glorified. Asa 
 teacher the Paraclete would extend the scope of our 
 Lord's earthly ministry without abandoning any 
 part of the ground that Christ had occupied. He 
 will teach you all things, not universal knowledge, 
 but all that belongs to the sphere of spiritual truth ^; 
 nothing that is essential to the knowledge of God 
 or to the guidance of life shall be wanting. But 
 as His teaching will be in Christ's name, it will 
 
 ' Or more exactly irepi Ttavrmv "in connexion with the new 
 results of thought and observation" (Westcott on i Jo. ii. 27). 
 "Y/^as, not the Apostles only but believers in general ; oiSare iravres 
 (itavTa) is St John's comment in the Epistle (ib. v. 20). 
 
154 ^'^^ Holy Spirit in the New Testament 
 
 Partii.iii. follow in the lines of Christ's teaching; 'He will 
 remind you of all thzX. I taught.' The larger light 
 of the Apostolic age would be in fact a reminiscence, 
 a reawakening of the light kindled in Galilee and 
 Jerusalem by Jesus Christ. Even the words spoken 
 by Him would in many cases be brought back to the 
 memories of those who heard them, or if not the 
 words, at least their substance'. The survival of so 
 large an amount of these personal recollections in the 
 four Gospels may reasonably be claimed as a fulfil- 
 ment of this promise. But the ' reminding ' went of 
 course much further than a mere recovery of the 
 Lord's sayings; it enabled those who had been 
 present to live through the Ministry again with a 
 new appreciation of its meaning; logion and parable, 
 question and answer, command and promise returned 
 to them in new lights, and formed, it cannot be 
 doubted, the basis of the Apostles' own teaching, 
 and ultimately the nucleus of that great stream of 
 Christian tradition which has moulded Christian 
 belief and practice from their time to our own. 
 
 jo.xv.26f. 3. The third passage in the last Discourse in 
 which our Lord speaks of the Paraclete carries us a 
 step further. When the Paraclete shall have come, 
 whom I will send to you from the Father, the Spirit 
 of the truth which goes forth from the Father, he 
 shall bear witness concerning me; and you also bear 
 witness, because from the beginning^ you are with me. 
 Here the double title the Paraclete, the Spirit of 
 
 ' Cf. e.g. Jo. ii. 22, xii. i6. 
 
 " I.e. of the Ministry ; cf. Mc. i. i, Lc. i. 2, Jo. vi. 64, xvi. 4. 
 
The Johannine teaching of our Lord (ii) 155 
 
 Trtctk is repeated from xiv. 16, but instead of the rartir.iii. 
 clause which the Father shall send in my name, added 
 In xiv. 26, we now have the words whom. I {i.y(ii) 
 will send to you from the Father... which goes forth 
 from the Father. The Paraclete, Christ teaches, is 
 to be sent from the Father (jrapa tov waTpos) even 
 as He Himself was^; and whenever the Spirit goes 
 forth ^ it goes forth from the Father, as sent by 
 Him. But in the approaching mission of the Para- 
 clete Spirit, the immediate Sender of the Spirit will 
 be the Incarnate Son, in whose name the Paraclete is 
 to be sent and of whose own mission His coming 
 is to be fruit and sequel. And the Paraclete being 
 sent from the Father by the Son will bear witness 
 of the Son who sent Him; being the Spirit of 
 the Truth', He must needs bear His testimony 
 to the truth. The testimony of the Spirit will 
 
 ' Cf. Jo. i. 14, vi. 46, vii. 29, xvi. 27, xvii. 8. 
 
 ^ The present (cKTropwcTat), as contrasted with l\Bxtt Te/ii/ru, 
 IMprvp-^a-ei, States the law of the Spirit's life. 'EKTropivea-Bai. is 
 usually followed by e/c or avo (Mt. xv. 18, Mc. vii. 15, 20 f., 
 X. 46, Eph. iv. 29, Apoc. ix. 18, xi. 5, xix. 15, xxii. i), and in the 
 Constantinopolitan Creed ■n-apd is silently changed into sk (cf. Hort, 
 Two Dissertations, p. 86), partly perhaps with a reference to 
 I Cor. ii. 12 {to Ik tov Oeov), partly because Ik expresses more 
 definitely the source from which the Spirit has His being; cf. 
 Westcott's note ad loc. 
 
 ^ See on this title of the Spirit Dr Hort's Hulsean Lectures, 
 pp. 57 — 59: "He goes forth, Christ teaches, from the Father, the 
 God who is true, and bears witness to Christ as the Truth... the 
 voice of the Spirit will be heard only in the interpretation of 
 truth, and especially of the Truth... the truth given in Christ will 
 need from age to age His expounding to unlock its stores." 
 
156 The Holy Spirit in the New Testament 
 
 Part II. iii. be given in the words, the actions, the lives of men. 
 But it will not supersede human testimony, or be 
 indistinguishable from it; the Spirit is not a substi- 
 tute for the labour or the personality of the disciple, 
 but a cooperating force : ' and ye, too (the Lord adds), 
 bear witness'^,' as those who are qualified to speak of 
 Me in virtue of an experience which goes back to 
 the beginning of the Ministry, Experience by itself 
 could not have qualified the Eleven to bear their 
 witness before the world, nor could the Spirit have 
 supplied the lack of experience. The life in Galilee 
 was crowned by the Gift of Pentecost, without which 
 its lessons would have been barren of results, but on 
 the other hand the Gift of Pentecost would have 
 yielded widely different results if it had not fallen on 
 
 Acts iv. 13. men who were with Jesus and could testify to what 
 they had seen and heard^ Nor was this collabora- 
 tion of the human witness with the Divine limited 
 to the first age; it extends to the whole life of the 
 Church, which is a continuous joint-testimony of the 
 
 Apoc. xxii. spirit and the Bride. 
 
 '■'■ 4. The Lord has now said enough to make it 
 
 clear that His departure will be no unmixed loss to 
 
 Jo. xvi. His disciples, nay, will be on the whole a gain. I tell 
 you the truth: it is profitable for you that I [kyoi) go 
 away. For if I go not away {dTreX.9o)), the Paraclete 
 will not come (eXdrj) unto you; but if I take my 
 
 1 MaprupeiTc is probably indicative, answering to ecrre. 
 ^ Acts iv. 13; cf. Acts i. 8, ii. 32, iii. 15, x. 39, 41, xiii. 31. 
 In Acts V. 32 the order is reversed : i^jntis ccr/u.ci' fidpTvpa koL to 
 
 ■nvevfjia to ayiov. 
 
The Johannine teaching of our Lord (ii) 157 
 
 journey hence (Tropevdo)) I will send hint unto you. Partii.iii. 
 The mission of the Spirit could not begin till the mis- 
 sion of the Son was ended; Jesus could not come in 
 the Spirit till He had ceased to live in the flesh. The 
 Lord's final victory over death, and the spiritualizing 
 of His humanity which began at the Resurrection 
 and culminated in His return to the Father at the 
 Ascension, were the necessary conditions of the send- 
 ing of His Spirit to the Church. Furthermore, the 
 gift of the Spirit could be claimed by Him for men 
 only when He had taken His place as the Advocate 
 of men in the Presence of God\ 
 
 All this was realized, if not at the time yet after- 
 wards, when the Spirit had come. But though the 
 departure of the Lord might be necessary, the 
 question remained what the Church could gain by 
 exchanging the visible presence of Jesus for the 
 invisible fellowship of His Spirit. This question is 
 answered, so far as it could be answered before the 
 Pentecost, by a revelation of the work which the 
 Spirit was coming to do upon the world. When jo. xvi.sff. 
 he has come, he (e/ceii'os, i.e. the Paraclete) shall 
 convict (eXey^et) the world in respect of sin, and 
 of righteousness and of judgevient. In respect of 
 sin, in that they believe not on me; in respect of 
 righteousness, in that I go m,y way to the Father 
 and ye no m.ore behold m,e ; in respect of judge- 
 ment, in that the ruler of this world has been 
 judged. 
 
 The conviction of the world by the Spirit is to be 
 
 ^ Cf. Jo. xvi. 7, Acts ii. 33, i Jo. ii. i. 
 
158 The Holy Spirit in the New Testament 
 
 Part II. iii. threefold, (a) He shall convict^ the world in respect of 
 sin, bringing it home to men's consciences, detecting 
 
 Jo. viii.46. and laying bare their guilt. Which of you, the Lord 
 had asked, convicts me of sin ? and no answer had been 
 returned. But if the world could not convict Him, 
 His Spirit could and should convict the world. That 
 was perhaps no hard task, for heathen satirists did the 
 same effectively enough in the century that followed 
 the Ascension. But the Lord specifies a particular 
 act which was the last that the world seemed capable 
 of recognizing as a sin. The Spirit was to reveal the 
 sinfulness of refusing to believe on Jesus ; the men 
 who had witnessed His signs and heard His words 
 unmoved, who had shouted Crucify him. and without 
 remorse reviled Him as He hung on the Cross, the 
 same men, when the light of the Spirit was turned upon 
 their conduct, would discover in it the most damning 
 of all sins, a rejection of the Only-begotten Son of 
 
 Acts ii. God^ and cry out in their distress. What shall we do? 
 Further, {b) the Spirit shall convict the world in 
 respect of righteousness. What 'righteousness' meant 
 had been shewn in the earthly life of Jesus ; His 
 
 ^ The meaning of kXky^nv in this place has been investigated 
 by Hare, Mission of the Comforter, note L, and more briefly by 
 Trench, Syn. N. T. Whatever its obscurity in Philo (Hastings, 
 D. C. G. I. 891a), in St John (iii. 20, viii. 46, xvi. 8) it is 
 uniformly 'to convict,' i.e. to bring to Ifght the true character 
 of a man or his conduct ; or ' to convince,' to bring home a truth 
 which has been rejected or ignored. As Westcott says, it "involves 
 the conception of authoritative examination, of unquestionable 
 proof, of decisive judgement." 
 
 = Cf Jo. iii. 18 ff. 
 
 37- 
 
The Johannine teaching of our Lord (ii) 1 59 
 
 death completed the revelation, by displaying a sinless Pan 11. iii. 
 humanity tested by the severest suffering and passing 
 through it and through death itself without reproof. 
 Yet the spectacle made no impression on His own 
 generation ; the world remained unconvinced even 
 by the Cross. Jesus passed out of sight; He went 
 to the Father ; even the disciples ' beheld Him no 
 more'; nothing was left but the promise that His 
 invisible Spirit should work in the hearts of men. 
 But it was this very transition from the visible to the 
 invisible, from the flesh to the Spirit, which led 
 friends as well as enemies to realize for the first time 
 the grandeur of the life which had failed to make any 
 adequate impression so long as it was before their 
 eyes. Then for the first time the vision of a sinless 
 humanity burst upon the world with the results that 
 we know, changing both the conception which men 
 had formed of the Person of Jesus, and the standards 
 of human conduct. The same Power which con- 
 vinced the world of its sin convinced it also of the 
 righteousness of Him whom it had refused, not only 
 in the sense that His innocence was established 
 and His sinlessness admitted, but that the perfect 
 life of Jesus henceforth filled a place in men's 
 thoughts such as no other noble and heroic life has 
 ever filled. For here, it was recognized at last, is 
 the one perfect model of human righteousness, 
 which God has accepted and crowned by admit- 
 ting it into His presence^; this is the Righteous 
 
 ^ Cf. the second of the Ascension Day morning Psalms 
 
 (Ps. XV.). 
 
i6o The Holy Spirit in the New Testament 
 
 Partii.iii. one' who is with the Father, and through whom 
 men may attain to the righteousness of God. 
 
 Lastly, (c) the Spirit shall convict the world in 
 respect of judgement. For now that Sin and Right- 
 eousness have stood face to face in the world, and 
 Righteousness has triumphed over Sin and Death 
 and is at the right hand of God, there must come a 
 time when the long war between these irreconcileable 
 forces shall end in a final separation. A crisis is at 
 hand, and even now is going forward in human 
 history^; it began with the judgement which was 
 passed on the ruler of this world by the life and 
 death of Jesus, a judgement which is still in force 
 and fruitful in results^ The Spirit brings this fact 
 home to the minds of men, and they live henceforth 
 as those who know that since the Resurrection the 
 issues of the great struggle are determined, and 
 every day is bringing nearer the final victory of 
 righteousness and the final doom of sin. 
 
 Thus the Paraclete Spirit by His coming was to 
 shift the whole standpoint of human opinion with 
 reference to the vital questions of Sin and Righteous- 
 ness and the conflict between them. And He was 
 to do this, not for the Church only or even chiefly — 
 for the Lord had already decided these fundamental 
 points for His own — but for 'the world.' The efiect 
 
 ^ Cf. Acts iii. 14, xxii. 14, Jas. v. 6, i Pet. iii. 18, i Jo. ii. i, 
 29, iii. 7. 
 
 = Cf. Jo. xii. 31. 
 
 = KexptTttt, 'has been and still stands judged.' Cf. the new 
 fragment of the Appendix to St Mark: ireirXrjpmTai o opos T<av 
 
 kriov T^s €^ov<TLa<s tov o-arava. 
 
The Johannine teaching of our Lord (li) i6i 
 
 of His conviction of the world is to be seen to-day Partii. m. 
 in the changed attitude of modern thought and 
 practice when it is compared with that of Graeco- 
 Roman society in the time of our Lord. The modern 
 world is far from being under the control of the 
 Spirit of Christ, but pagan as it may remain, in heart 
 it has been convinced of certain great ethical truths, 
 and can never return to the worst vices or the 
 heartless selfishness of the older heathendom, 
 
 5. The discourse now passes from the Spirit's 
 work upon the world to His more direct action upon 
 the disciples of Christ. I have yet many things to say jo. xvi. 
 unto you, but you cannot bear them now. But when 
 he (eKcivos) shall have come, the Spirit of the truth, 
 he shall guide you into all the truth ; for he shall 
 not speak from himself, but whatsoever things he 
 hears he shall speak, and the things that are coming 
 he shall declare to you. He shall glorify me, for 
 he shall take from that which is m,ine and declare 
 it to you. All things whatsoever the Father has are 
 mine ; for this cause T said that he (the Paraclete) 
 takes of that which is m.ine and shall declare it to 
 you. 
 
 The Samaritan Woman knew that when Messiah 
 came He would declare all things\ But at the end 
 of His life there were many things which Jesus had 
 yet to say, and could not say even then to the 
 Eleven, because of their incapacity to support the 
 
 ' Jo. iv. 15 018a on Metrcrias ip\eraA...OTO.v ei^drj, exeii/os ovay- 
 yeXtl Tj/j-lv airavra. Cf. Xvi. 13 orav Se eX£ri ckeivos (i.e. 6 Hapd- 
 K\i]roi)...Ta, ipxo/xtva avayyeXet vfuv. 
 
 S. H. S. II 
 
XVI. 13- 
 
 i62 The Holy Spirit in the New Testament 
 
 Partii.iii. burden of fuller teaching. Even in what He had 
 
 jo.^25. said He had spoken as it were in proverbs (eV 
 
 vapoLfj.Lai'sy, not in plain, direct, speech (irapprjaCa) ; 
 
 under more explicit or more direct teaching the 
 
 Jo. xvi. 22 disciples would have broken down, as men do on 
 
 isoffTdfew ^ whose shoulders a weight is laid which is too heavy 
 
 apT')- f-Qj. them to bear. The time was coming when He 
 
 would teach them all He had to teach, telling 
 
 them of the Father with unfettered speech. But 
 
 this He could dp only through the Spirit of the 
 
 truth, to whom it belongs to guide the spirits of 
 
 men into the truth as a whole (et? Traa-av rrfv 
 
 Jo. xiv. 6, aXtjdeLau). If Jesus is the Way (■^ oSos), the Spirit 
 
 is the Guide (6 oSr^yos)'' who leads into it, i.e. into 
 
 the truth in its completeness as it is in Jesus'. As 
 
 the Son did not speak 'from Himself (Jo. vii. 16 ff ), 
 
 i.e. was not the Source of His own teaching, but 
 
 spoke what He had received from the Father, so 
 
 the Spirit will not speak from Himself as from a 
 
 separate store of knowledge but will declare what 
 
 He hears in that inner Life which is full of the 
 
 voices of God' : He is to be the Witness of the 
 
 ^ See Ahhott, /oAannine Vocabulary, 1721 a — d, especially^: 
 "Jn prefers to say that Jesus taught by 'proverbs,^ i.e. by truths 
 of general import, whereas the Paraclete was to teach truths of 
 particular import, appealing to the experience of the individual." 
 
 ' With this use of oSijyeii' (oSrjyds) cf. Mt. XV. 14, xxiii. 16, 24, 
 Acts viii. 31. The verb is frequent in the Psalms of the 
 Septuagint, e.g. Ps. xxiv. (xxv.) 5 dSv'yjjo-oV /le ('?3n'?n) ^,ri rrjv 
 aXriOadv crou Koi SiiSa^dv yu.€ — a passage which may be in view in 
 Jo. xvi. 13. 
 
 " Cf. Eph. iv. 21, with Westcott's note ad loc. 
 
 * Cf. I Cor. ii. 10. 
 
The Johannine teaching of our Lord (ii) 163 
 
 truth, but He is not its source, which is the Part 11. Hi. 
 
 Eternal Father. His teaching will therefore be 
 
 essentially one with the teaching of Christ, since its 
 
 Source is the same. But He will carry forward 
 
 the revelation of Christ and complete it. He will Jo. xvi. 13. 
 
 declare the coming things: the things of that great 
 
 and untried life which was about to open before the 
 
 Church at the Pentecost and to reach its perfection 
 
 at the Second Coming ; the things of the new age, 
 
 the dispensation of the Spirit ; and, less distinctly 
 
 seen, the things of the more distant future when 
 
 God shall be all in all. Thus, while this promise 
 
 includes the revelations of the Christian Prophets, 
 
 it covers also the whole process of unfolding before 
 
 the Christian Society in the Apostolic writings, 
 
 in the work of her Bishops and Doctors, and in 
 
 the experience of life, the ideals, the polity, and 
 
 the prospects of the Body of Christ. 
 
 Another side of the Spirit's work of guidance 
 remains to be stated. He shall glorify me (e/*e, jo.xvi. 14. 
 emphatic'). Even to the world He will hold up 
 the sinlessness, the righteousness of Jesus. But the 
 glorification will be carried further in those who are 
 'led of the Spirit.' How.-* Not by shedding upon 
 the Person and work of the Lord any new glory 
 from without, but simply by revealing that which is 
 and always has been His. All that a Paul or a 
 John has said under the teaching of the Spirit about 
 the glory of Christ is but a disclosure of that which 
 is His essential character, His inalienable possession. 
 
 ^ Cf. eyoj in Jo. XV. 26. 
 
1 64 The Holy Spirit in the New Testament 
 
 P*rtii.ui. They have brought much to light, but they have 
 added nothing to the glory which He had with the 
 Father before the world was. The Spirit in glorify- 
 ing the Son takes of that which is the Son's and 
 declares it. That is all, but how much it is ! For 
 that which is the Son's comprises all that is the 
 
 Jo. xvii. Father's ; all things that are v^ine, the Lord says 
 in His great concluding prayer, are thine, and the 
 things that are thine are mine, the difference being this 
 only, that the things which are His are so by the 
 Father's gift. The intercommunion and interchange 
 are absolute. The Only-begotten interprets the 
 Father ; the Spirit interprets the Son, and the 
 Father in the Son. Thus the revelation of God 
 is completed by the coming of the Spirit, The 
 Lord's departure was not to be a withdrawal of the 
 manifested glory of God, but a further stage in the 
 manifestation. A little while — so this long exoosi- 
 
 jo.xvi. i6, tion of the work of the Paraclete ends — a little 
 •while and ye no more behold m,e (^eeo/JctTe), and 
 again, a little while and ye shall see (oxjjctrde) me... 
 again I shall see {o»/»o)u,ai) you. The visible form of 
 the Son of Man was passing away, but the true and 
 unending vision of His glory was on the point to 
 begin. The disciples would see Him again and be 
 seen by Him, but in the Spirit; and the joy of a 
 spiritual vision none could take from them. 
 
 6. Almost the last words of the departing Lord 
 were of this 'Other Paraclete' in whose coming He 
 
 Acts 1.3. would Himself return. When He shewed himself 
 alive after his passion, His first interview with the 
 
 12. 
 
The Johannine teaching of our Lord (ii) 165 
 
 Eleven dealt with the same topic, but from another Part 11. iii. 
 point of view. The gift of the Spirit was now no 
 longer a hope but a fact. 
 
 The Lord, standing in the midst of His disciples 
 on Easter night, brought them the firstfruits of 
 His victory. Peace be to you I As my Father 'io.yix. 
 has commissioned (diria-TakKev)^ me, I also send 
 (TrefiTTO)) you'. Then, breathing on them, He added, 
 Tahe Holy Spirit ; if ye remit the sins of any, they 
 have been remitted; if ye retain the sins of any, 
 they have been retained. His 'peace,' repeated with 
 emphasis", is no mere salutation, but recalls the 
 words spoken immediately after the promise of the 
 Paraclete : a peace that is Tnine I give you ; not as jo. xiv. 27. 
 the world gives give I you. What He gave before 
 the Passion on that night of conflicting emotions 
 He gives once again in the first joy of the Resur- 
 rection. But to peace He adds now another gift 
 which is the direct consequence of His triumph 
 over death. The Eleven have before them a new 
 destiny, and for its fulfilment they need a new life. 
 The Lord Himself had received from the Father a 
 commission which He had executed so far as it 
 was to be fulfilled by His personal service on earth. 
 But the commission itself, as the perfect suggests, 
 remained in force, and in virtue of it He now sends 
 the Eleven and the whole Church to carry on His 
 
 ^ 'Air£OTa\ic£v, "the regular word for commissioning" (Hort, 
 Apocalypse, p. 6). 
 
 ° For irifLttui cod. D has awoorreWw. 
 
 ^ V. 21 SLtrev oZv airots o 'It/o-oCs iraXti' Elptjvr) i/uv (cf. V. 19). 
 
1 66 The Holy Spirit in the New Testament 
 
 Partii.iii. ministry in the world. Of such a mission they were 
 in themselves as incapable as an inanimate body is 
 incapable of performing the functions of a living man. 
 Hence the words were followed immediately by an 
 act which symbolized the giving of life. The oldest 
 
 Gen. ii. 7. story of the creation of man tells us how the Lord 
 God formed m.an of the dust of the ground, and 
 breathed into his nostrils (LXX, iuecjyva-rjcreu eis to 
 ■jrpoa-cDTTov avTov) the breath of life, and Tuan became 
 a living soul^. Even so the new humanity, repre- 
 sented by the little company in the upper room, 
 was now inspired by the risen Christ with the 
 breath of the higher life, and His insufflation was 
 the visible sign of this inward grace. Sacramental 
 words accompanied the sign : take Holy Spirit^. 
 Here are two things to be noted : (i) it is not the 
 person of the Paraclete-Spirit, but the inspiration 
 of His life which is communicated ; and (2) the 
 use of Xa/Sere rather than Sej^ecr^e' implies that the 
 gift is not an opus operatum, but a vital force which 
 must be met by personal effort and not passively 
 received. 
 
 ^ Gen. ii. 7. The Coptic versions follow the LXX. in Jo. xx. 
 22 adding 'in their face' (Horner n. p. 571); cf. the Liturgy of 
 S. Mark (Brightman I. X>. 116. 3): e/i^ucr)jcras eis to. Trpdcrojira 
 avTwv. Compare Ezek. xxxvii. 5 LXX. iSov lym ^Ipia d% vji-S.^ 
 TTveS/^a ^o)^s...Kat Suo-co ■nve.vft.a. fiov th vftas /cai ^ijVeo-fle. 
 JJvevfxa aytov, not to irvevfia to ayiov. 
 
 ' Westcott : " The choice of word seems to mark the personal 
 action of man in the reception. He is not wholly passive." So 
 at the institution of the Eucharist the Lord says XcijSere, not 
 Sex^o-^c (Mc. xiv. 32). 
 
The Johannine teaching of our Lord (ii) 167 
 
 The Easter gift of the Spirit stands in the most Part 11. iu. 
 intimate relation with the mission of the Catholic 
 Church, as the great words that follow shew. The 
 business of the Church is the remitting and retaining 
 of the sins of men, a spiritual office which calls 
 for spiritual vitality no less than for the authority 
 of a Divine mission. If / send you provides the 
 authority, take Holy Spirit gives the vital force 
 which is no less necessary. 
 
 The question has often been asked in what 
 relation the gift of Easter Day stands to the gift 
 of Whitsunday. Bishop Westcott, following Godet, 
 replies that "the one answers to the power of the 
 Resurrection and the other to the power of the 
 Ascension," i.e. the one brought the grace of 
 quickening, the other that of endowment. But 
 besides this, if we may judge from the words that 
 follow, the Easter gift was specially connected with 
 the future work of the Body of Christ. Its realiza- 
 tion was therefore to be expected not in any immediate 
 quickening or endowing of the Eleven and their 
 company, of which in fact there are but few traces 
 in the history of the forty days between the Resur- 
 rection and the Ascension, but rather in that which 
 manifested itself after the Pentecost, as their great 
 task opened gradually before them. For the moment, 
 therefore, the gift was potential rather than actual' ; 
 
 ' This is perhaps what Theodore of Mopsuestia meant by 
 his somewhat crude remark that in Jo. xx. 23 Xd^ere is equivalent 
 to \-^fiil/€a-6e (Migne /'. G. Lxvi. 783 f.: "id quod dictum est 
 Acdpite pro Accipietis dicit)." 
 
1 68 The Holy Spirit in the New Testament 
 
 Partii.iti. it became an actuality when the Church began to 
 remit and retain sins ; with the need of quickening 
 the quickening which had been assured was ex- 
 perienced. But when it came, at Pentecost or 
 afterwards, it came in virtue of the Resurrection of 
 the Lord and His sacramental insufflation. It had 
 been in the possession of the Church from the 
 moment that the Risen Lord breathed into her the 
 Breath of Life, although before the Pentecost she 
 was scarcely conscious of her new powers, and even 
 after the Pentecost realized them only by degrees^ 
 
 ^ The same law holds good mutatis mutandis va. reference 
 to the gifts bestowed on infants in Baptism and on children 
 in Confirmation. It operates also in the case of the newly- 
 ordained ; the youngest priest has received in the Accipe Spiritum 
 sanctum the assurance of all the spiritual power that is needed 
 for the discharge of his ministry, but it belongs to the experience 
 of the pastoral life to call the xa/o«7-/Aa which is in him (2 Tim. i. 6) 
 into exercise. 
 
IV. 
 
 THE TEACHING OF THE PAULINE EPISTLES (i). 
 
 To evar/yeXiov fjiJiSsv ovk iyevtldri et? v/ia.'} ev Xoy^ fiovov i Thess. i. 
 aWa Kal ev Swdfjuei Kal iv irvevfian a^t^ Koi •jrX'ripo<])opia 
 •7roW^...Kal vp,ei<: fup/qraX ■^fi&v iyevijOrjTe kcu tov KvpLov, 
 Se^dfievoi tov Xoyov iv ffXiilret ttoWtj fiera ^apa? Trvev/jiaTo^ 
 ar/iov. 
 
 O dOerSiv OVK avOpoyirov dderet dXXd tov Oeov tov BiBovTa i Thess. 
 TO irvevfia avTov to ayiov et? vfia.'i. 
 
 To TTvevfia fir) a^evvvT'e, Trpo^7}TeLa<s fit) i^ovOeveiTe. i Thess. v. 
 
 AuT09 Be 6 6eo<; ttj? eiprjvri<i dr/idaai vfia^ oXoTeXei^, koi J^xhess. v 
 oXoKXrjpov vp,&v TO •irvevp.a koX fj '^v)(i) Kal to crmfia dfiifnr- '^S- 
 T<o^... TTjprideCr}. 
 
 EpcoT&fiev Be v/ia9...£t9 to /irj Ta')(ico<i <ra\ev6r}vat vfias 2 Thess. ii. 
 airo TOV voo'i firjBe dpoelaOai- fiijTe Si,d irvevixaTO's . firjTe Bid 
 Xoyov firiTe BC eiriffToXrjii wf St' tjumv. 
 
 EiXaTO vp,a<; 6 6eo<i dir' dpx'rj'i et? awTt^piav ev dyiaap-w 2 Thess. ii. 
 irvev/jLaTOi; koI irlo'Tei dXrj6eia<s. 
 
 O \o7o? jMtv KaX TO KJjpvyfid /mov ovk iv iri,6oi<; tro(pla<i i Cor. ii. 4. 
 Xoyoii}, dXX' iv dvoBei^ei 7rvevfiaT0<i Kal Bvvdp,^(i)<i. 
 
 VLfJulv yap direKoXv^ev 6 ^eos Btd tov Trj/eu/ioro?, to yap i Cor. ii. 
 irvevfia nrdvTa ipavva, Kal Ta fidOi) tov deov. Tt? yap oloev 
 dvdpcoTTCDV TO, TOV dvOptOTTov £i /J/T) TO TTveOfia TOV dvOpdyiTov 
 to ev avT<p ; ovt(o<! Kal Ta tov Oeov ovBelf eyvcoKev ei fir] 
 TO irvevfia tov Oeov. fjfLel^ Be oil to irvevpu tov Koa-fiov 
 iXd^ofiev dXXd to irvevpM to ex tov deov, "va elB&fiev Td 
 VTTo TOV deov yapiffOevTa 7]pM)' a koX XdKovp^v ovk ev 
 BiBaKToli dvdpoyirlvtji <70<f)ia^ XoyoK, dXX' iv BiBaKTOif irvev- 
 IJMTO<;, TTvevfiaTiKoii irvevfuiTiKd avvKpivovTe';. ■>lrv)(iKd<i Be 
 
170 The Holy Spirit in the New Testament 
 
 Part II. iv. avOpto'iro'i ov Si'X^erai to, tov irvevfjiaTO^ tou 6eov...Kai ov 
 Svparai jvSivai,, on irvevfiaTiK&i dvaKpiverai' 6 Be irvev- 
 (lariKoi; dvaKplvei fiep iravTa, avro<; Be vir oiiBevbi; avaKpiverai. 
 Ti? yap eyvco vovv K.vpt,ov ; . . .■^/Mei'i Be vovv Xpto-Tot) 6^(0 p,ev. 
 
 I Cor. iii. OvK oiBare on vadv 9eov eVre, Koi to wevfia tov 6eov 
 
 iv v/juv oiKet; ei Tit tov vaov tov 6'eov <p6eipei,,<p6epel tovtov 
 6 6e6<;' 6 yap vao<; tov 6eov 'dyi6<i iaTiv, o'lTive^ icrTe VfieK. 
 
 I Cor. vi. 'AWa d'jre\ovcra<r0e, dWd •^yidcrdrjTe, dX\d iSiKaiiiodr)T.e, 
 
 "■ iv TO) ovofiaTi tov Kvplov r]fJi.S)v Irjcrov ^piaTOv Kai ev tco 
 
 •jTvevfiaTi TOV deov fjfjbSiv. 
 
 I Cor. vi. 'O Be KoWm/jLevoi tw Kvpltp ev irvevp.d iaTbv...7J ovk oXBare 
 
 i7i ■9- ^Ti TO cr&pM vp^mv vaog tov ev vpHv dyiov irvevp-aTOi; ianv, 
 ov e%6T6 airo aeov ; 
 
 I Cor. vii. AokS) yap Kofyci} 7rvevp,a deov e)(^6iv. 
 
 *°' Tlepl Be Twv •jrvevp.anKcav . . . ov 6eK(o vp,a<; aryvoeiv... 
 
 , ,. yvcopi^m vp,iv oti ovBel<s ev irvevfiaTi 6eov 'KaK&v Xe76( 
 
 'Avddep,a 'l7]a-ov<;' Kal ouSei? BvvaTai ebirelv K.vpio<; '\r]aov<} 
 el p,r] iv TTvevptaTi dyiro. 
 
 1 Cor. xii. Ataipea-ei^ Be j(api,(rp.dTcov elaiv, to Be airro irvevpM... 
 4 "• e/cdiTTa) Be BiBorat r) (j)avepa)a-i<; tov irvevfiaTO'; irpoi to 
 
 a-vfji^epov. S p.ev yap Bid tov •TrvevfiaTO'; BlBoTai X070? 
 (ro(f)i,a<;, aXK^ Be Xoyoi; yvcoaeai? KaTa to avTo "Trvevfia, STepm 
 TTKTTi^ ev T$ avTw TTvevfiaTi, oKKo) Be ')^apLap,aTa iap,aT(ov 
 iv TO) evX •jrvevp.aTL «TX....7raz/Ta Be TavTa ivepyel to ev Kal 
 t6 avTO irvevp-a, Biaipovv IBia eKdaTos Kadw'i ^ovXeTai. 
 
 'Ev kvl irvevp.aTi ^p,ei<; iravTe^ et? ev crap-a i^airTia6rjp,ev 
 ...Kal wavTe^ ev irveii/xa iTroTLcr6r]fj,ev. 
 
 Zr]Xo€Te Be Ta 7rvevp,aTi,Kd, p,SXXov Be 'Iva irpoijyrjTevifTe. 
 , ZTjXwTai iiTTe irvevpATcov. 
 
 Hvevp.aTa irpo^rjT&v irpoipT^Taii; VTroTdafrerai. 
 
 Ei eGTLV arnpa yfrvx^tKov, ecrTcv Kal irvevpaTiKov ouro)? 
 Kal yeypaiTTai '&yeveTo 6 rirpatTO'i dvdp(o-7ro<s 'ASa/t et? -^vyijv 
 ^&crav o e<r%aTo? 'ABdp, el<; irvevpa ^coottoiovv. 
 
 O Be. . .')(^p'baa<; ■fjp.d'i 6e6<;, 6 Kal a-<ppayi<rdfjLevo<; r)p,a<i Kal 
 Sows TOV dppa^&va tov irvevp.aTOt iv rats KapBiai^ f)pS)v. 
 
 2 Cor. iii. 3. Ecrre eTTtaToXr} 'KpiaTov BcaKOvrjdeitTa v^ rjpSsv, ivye- 
 
 ypap,p,evrj ov p,e\avt, dXXd irvevp.aTi, Oeov ^wvTO'i. 
 
 I Cor. 
 
 xii. 
 
 13- 
 
 
 I Co xiv. I. 
 
 I Cor. 
 
 xiv. 
 
 12. 
 1 Cor. 
 
 xiv. 
 
 I Cor. 
 44 f- 
 
 XV. 
 
 2 Cor. 
 
 i. 
 
 22. 
 
 
The teaching of the Pauline Epistles (i) 171 
 
 ^laKOVOv; Katvrj<; StaOi]Krj(s, od jpa/i/jLaTOi} aXXd irvev- Part II. iv. 
 /laTOi' TO ryap ypdfifia diroKTeivei, to Se irvevfia ^moTroiei... p ^•• 
 
 TTfB? ou^i jj-aXXov rj hiaKovLa tov 7rvevfj,aTo<; ecrrat iv Bo^t) ; 6, 8. 
 
 O Se Kvpio<; t6 irvevfid iariv o5 Be t6 irv^v/jia K.vpLov 1 Cor. iii. 
 
 iXevOepia. ij/iet? Se •jrdvTe<;.,./jL6Ta/j.op(j>ov/j,eda aTro B6^7}<; ei? '^ ' 
 Bo^av, Kaddtrep dirb Kvplov Trvei^/iaro?. 
 
 'SiVvia-rdvovTe^ eavTOvi tos Oeov BidKovoi„..ev irvevfian 2Cor.vi;4, 
 
 ' I 6. 
 
 aiyiai, 
 
 "El fiev <ydp. . .irvevfia erepov XafilSdvere o ovk eXaySere ktX. 2Cor.xi.4. 
 
 Ov Tea avrm irvevfiaTi •irepieTraT'ija'afiev ; 2 Cor. xii. 
 
 H xapt<i tov Kvpuov It/ctov "KpKrToii koI fj dydTrrj tov ' 
 
 6eov KoX r) KoivcavLa tov dyiov irveviiaTOi; (leTO, trdvTwv vfiaiv. 13. 
 
 For our purpose it is convenient to divide the 
 Epistles of St Paul into two large groups, namely 
 those which precede the Roman captivity and those 
 which were written during the captivity or after 
 it. The first group includes the Epistles to the 
 Thessalonians (2), Corinthians (2), Galatians, and 
 Romans ; of these the first four will occupy the 
 present chapter. 
 
 I. The two earliest letters of St Paul were 
 addressed about the middle year of the first century^ 
 to one of the newly planted churches of Macedonia, 
 the church of the Thessalonians in God the Father i Thess. i. 
 
 12 Thess. 
 
 and the Lord Jesus Christ. At the outset of the i.'i. 
 first epistle we learn that in Europe as in Asia 
 Minor the preaching of the Gospel was attended 
 by manifestations of the Spirit. Our gospel, the i Thess. i. 
 missionaries say, came not unto you in word only 
 but also in power and in Holy Spirit and much 
 assurance ; i.e. ' we delivered our message with a 
 1 The dates usually assigned range from a.d. 47 to 53. 
 
6. 
 
 172 TAe Holy Spirit in the New Testament 
 
 Part II. iv. power beyond that of mere eloquence, with an in- 
 spiration which proclaimed its Divine origin and a 
 strength of conviction which left no doubt of our 
 sincerity.' Such were the preachers, and the hearers 
 caught the contagion of their faith : you became 
 
 iThess. i. imitators of us and of the Lord, having received 
 the word in much tribulation with joy of Holy 
 Spirit. The same Spirit which gave strength and 
 assurance to the preachers wrought in the converts 
 a joyful acceptance of the message which was not 
 
 cf. Acts checked by the violent opposition of the Synagogue 
 
 xvii. s'^k aided by a truculent mob. 
 
 Nor was it only in this first acceptance of the 
 Gospel and the early enthusiasm of their new faith 
 that the Thessalonians manifested the power of 
 the Spirit. In a Greek seaport town such as 
 Thessalonica, it was a daily struggle for converts 
 from heathenism to maintain purity of life. For 
 this struggle the Apostle arms the Thessalonians 
 with the assurance that they had received the Spirit 
 
 I Thess. of God. God Called us not for impurity but in 
 
 '^' "' ' sanctification. Therefore he who sets at naught this 
 calling sets at naught not man but God, who gives 
 his Spirit, the Holy Spirit, to enter into you^. The 
 Christian calling moves in a sphere of progressive 
 holiness {iv dyiatr/tw), and the Divine Gift which 
 is poured continually^ into the hearts of believers 
 ^ Reading tov SiSdi/ra eis i/Aos with Codd. «*BD; Son-o is 
 given by m°-*AKL, and i;V»« for v/ias by A. Dr Milligan aptly 
 compares Ezek. xxxvii. 14 LXX. Sucro) T&Trvev/id /xov «« v/ias. 
 
 ' Lightfoot paraphrases: "Who is ever renewing this witness 
 against unclean ness in fresh accessions of the Holy Spirit." 
 
The teaching of the Pauline Epistles (i) 173 
 
 renders any act of impurity on the part of a Part 11. iv. 
 Christian a contempt of God, whose presence within 
 him by the Holy Spirit is a constant witness for 
 holiness and warning against the sins of the flesh. 
 Further, at Thessalonica the Spirit was mani- 
 fested not only in the faith of the founders of the 
 Church and the lives of its members, but by the 
 g^ft — to these Gentile converts, the entirely new 
 gift — of prophecy. It appears that prophecy was 
 in danger of being undervalued in this Greek 
 Church, whether because, as afterwards at Corinth, 
 the more showy 'glossolaly' was preferred to it, or 
 because it had been abused by some who made it 
 the occasion of wild and even dangerous utterances \ 
 Against this attitude towards a great spiritual gift 
 St Paul takes a firm stand. The Spirit extinguish i Thess. v. 
 not, prophesyings make not of no account ; put all 
 things to the proof, hold fast the good, from every 
 evil fonn^ abstain. ' It is not for believers to throw 
 water on the fire which has been kindled by the 
 Spirit in the heart of a fellow Christian or to make 
 light of utterances which claim to be His inspirations. 
 There is a better course : submit everything of this 
 kind to such tests as may be ready to your hand 
 and as the Spirit itself has given you in the 
 scriptures, in the experience of life, in the consensus 
 of believers, and retain* all that can endure this pro- 
 cess, refraining' from every kind of utterance which 
 
 ' See Lightfoot, Notes, p. 82; Milligan, p. 75. 
 * Or perhaps "every form of evil." Dr Milligan illustrates jrai' 
 e!8os from Oxyrhynchus Papyri 237. 
 ' K.a.T€}(eTi...a.irkyi(TBc. 
 
174 ^-^^ Holy Spirit in, the New Testament 
 
 Part II. iv. may tend to evil' It happens that the second letter 
 2 Thess. ii. affords an instance of such an utterance. An im- 
 pression had been created at Thessalonica that the 
 Coming of the Lord was imminent or even had 
 begun {evia-T-qKev), and the result of this belief had 
 Cf. I Thess. been to create restlessness and neglect of duty. 
 How it arose the Apostle does not seem to know, 
 but he suggests that it may have come by spirit^, 
 i.e. through a prophet • who claimed inspiration. 
 2 Thess. ii. Even in that case, the idea was to be rejected as 
 I Thess. V. deceptive; it belonged to the 'bad class' of prophetic 
 '^' utterances which would not endure the test of exam- 
 
 ination, as St Paul. proceeds to shew. 
 
 To return to the first Epistle ; the Apostle con- 
 I Thess. V. tinues : And the God of peace himself sanctify you 
 in your whole nature (oXoTeXeis), and Tnay your spirit 
 and your soul and your body be preserved entire 
 {oXoKXrjpovy, without blame, at the coming of our 
 Lord Jesus Christ. Here, though the Divine Spirit 
 is not named, His action is involved in the prayer 
 for sanctification, since it is by His Holy Spirit that 
 God produces and perfects holiness in the creature. 
 Whatever may be the judgement which is to be 
 passed on the utterances of the Christian prophets, 
 
 ^ 2 Th. ii. 2 SlO. TTVeOjiAlTO^, 
 
 ' 'OXoTtXcis, 'in your completeness'; oXokXtjpov, 'with every 
 part represented.' Lightfoot points out that the latter word is 
 "applied especially to sacrifices," comparing Rom. xii. i, where 
 the bodies of Christians are represented as a OvaCa fwo-o. The 
 Spirit sanctifies the Christian's sacrifice (i.e. his body and soul 
 and spirit) that it may be found at the Parousia complete in all 
 its parts. 
 
The teaching of the Pauline Epistles (i) 175 
 
 there can be no question as to the value and need of Part 11. iv. 
 
 personal sanctity, and this sanctifying work of the 
 
 Spirit must cover the whole ground of the personal 
 
 life, the body, the emotions and affections, and finally 
 
 that side of the individual being which faces God 
 
 and the spiritual world, the human spirit which in 
 
 some sense corresponds to the Spirit of God and is 
 
 the especial seat of His activity. The whole man 
 
 is to be kept against the Master's return, that it may 
 
 be ready for His future service, and this can only be 
 
 if the whole is under the sanctifying power of the 
 
 Divine Spirit. An entire consecration can alone 
 
 preserve human nature in the fulness of its powers 
 
 for the life where God is all in all. 
 
 This ethical side of the Spirit's work in believers 
 comes into sight again in the second Epistle. God 2 Thess. ii. 
 chose you from, the beginning^ unto salvation in sanc- 
 tif cation of (the) Spirit and belief of {the) truth. 
 The Divine selection of the Thessaloriian Church 
 worked itself out in a progressive holiness imparted 
 by the Divine Spirit, and on the side of the converts 
 themselves, by their acceptance of the truth, i.e. of 
 the Gospel of Christ. Thus the work of the Spirit 
 is brought into relation with the purpose of the 
 Father, whose choice it carries into effect^ ; and the 
 whole process is seen to issue in 'salvation,' i.e. that 
 restoration of the composite nature of man to health 
 
 ^ Or, reading airapxi?!' with BFG, 'as firstfruits,' i.e. among the 
 earliest converts in Macedonia and Achaia, 
 = Cf. I Pet. i. 2. 
 
176 The Holy Spirit in the New Testament 
 
 Part II. iv. and fulness of life which it was the end of the 
 Incarnation to effect. 
 
 2. All these references to the Holy Spirit are 
 consistent with the early date of the Epistles to the 
 Thessalonians, for they do not carry us beyond the 
 experience of primitive Christianity. When we 
 proceed to the next two letters, we find that the 
 Apostle has begun, in view of the growing per- 
 plexities of his work, to think out his faith in many 
 directions, and not least in reference to the work 
 of the Spirit of Christ. 
 
 In the Epistles to Corinth the general outlook 
 is not very dissimilar to that in the Epistles to 
 Thessalonica. Again the Apostle is dealing chiefly 
 with Greek converts living in a commercial city ; 
 the same dangers to a great extent threatened the 
 two communities, and the same general counsels 
 were needed. At Corinth, however, influences were 
 at work which were not felt in the Macedonian sea- 
 port : a disposition to form rival factions within the 
 Christian body ; an anti- Pauline, probably Judaistic, 
 spirit ; an intellectualism which stumbled at funda- 
 mental Christian truth ; a levity which refused to 
 take the great realities of life seriously, and trifled 
 with the most solemn of Christian ordinances and 
 with the spiritual gifts. In dealing with this new 
 situation St Paul is led to present the ministry of 
 the Spirit in new lights which lead us some steps 
 further towards a fuller Pneumatology. 
 
 As in his first Episde to the Thessalonians, 
 St Paul starts by referring to the manifestation of 
 
The teaching of the Pauline Epistles (i) 177 
 
 the Spirit in the experience of his own early ministry Part 11. iv. 
 at Corinth. At Corinth as at Thessalonica his 
 preaching had been effective in a high degree, and 
 its strength had lain in the power of the Spirit. 
 The Apostle altogether disclaims the rdle of the 
 Greek rhetor or sophist. My discourse and my i Cor. ii. 
 preaching were not in persuasive words of wisdom, \ Thess. i. 
 but in dem.onstration <?/'the Spirit and power. The *'' 
 Corinthians had heard from him none of those 
 artifices of speech to which they were accustomed 
 in the lectures of the vagrant philosopher : instead 
 of philosophical proofs (d'n-oSei^ets) he had offered a 
 convincing appeal to the consciences of men. It 
 was the moral strength of that appeal that had pre- 
 vailed rather than its intellectual force, as the Greeks 
 of that age judged intellectual force ; and the result 
 was what he had in fact contemplated, that the 
 conversion of the Corinthian Gentiles was not to 
 be ascribed to the preacher, but to the Spirit of 
 God. 
 
 Yet a Christian philosophy, a Divine wisdom 
 there was, and this was known to the preachers of 
 
 the Cross. For to us God revealed the things i Cor. ii. 
 
 ° 10 ff. 
 which He prepared for those who love Him 
 
 through the Spirit, for the Spirit searches all things, 
 
 even the depths of God. For who among m,en knows 
 
 (oTSci') the things of a m.an but the spirit of the man 
 
 which is in him ? So also the things of God none 
 
 has discerned {eyvoiKev) ' but the Spirit of God. ' The 
 
 ' "While oiSa is simple and absolute, yivwTKia is relative" 
 (Lightfgot, ad loc). 
 
 s. H. s. 12 
 
12 f. 
 
 178 The Holy Spirit in the New Testament 
 
 Part II. iv. Spirit is the revealer of the wisdom of GodS because 
 the Spirit explores the mind of God, even those 
 depths of the Divine knowledge and will which are 
 inscrutable to man^ As in man there is a self- 
 conscious life which is conversant with the secrets of 
 his heart, so it is with the nature after which human 
 nature is modelled ; the Divine Spirit is cognizant 
 of the secrets of God. And this Spirit has been 
 
 I Cor. ii. given to us. We received not the spirit of the world, 
 which finds its expression in the wisdom of this 
 present order^ but the Spirit which is from {Ik) 
 God, issuing from Him whose Spirit it is, that we 
 m.ight know, by possessing them {eiZwiiev), the gifts 
 bestowed upon us by God. This practical knowledge 
 of God, derived from His Spirit which is in us, 
 is our philosophy, and supplies the matter of our 
 higher teaching ; of which gifts also we speak, not 
 in words taught of human wisdom, but in words 
 taught of the Spirit, matching^ spiritual things with 
 spiritual; keeping the things of the Spirit of God 
 free from intermixture with the non-spiritual ideas 
 and terms of a worldly philosophy, and blending 
 them with truths of the same order, we express 
 them in words which lend themselves to spiritual 
 
 Cf. Eph. i. 17 Tj/eC/ia ao^io.% Kai aTTOKoAvi^ccds ev hrvyvwra 
 
 Cf. Rom. xi. 33 Q) pdOos nkovTov Kai <ro^ias koI yvoJo-etDS Gem- 
 o)S dvt^epavvTjTa to, Kpijotara aiiTOv. 
 
 " "EyvioKEv takes the place of oiSev here in the best texts 
 (mABD): a hint perhaps that the analogy is incomplete. 
 Cf. V, 6 troc^tav ov rov aiiSvo'S tovtov, 
 " Cf. 2 Cor. X. 1 2 o-WKpiVovTES eavToiis laurois ov trvviova-iv. 
 
The teaching of the Pauline Epistles (i) 179 
 
 thoughts. But there are those for whom spiritual Part 11. iv. 
 thoughts and the words that express them have no 
 meaning. The psychic man^ does not receive (Sexerai) i cor. ii. 
 Ihe things of the Spirit of God, for they are folly'^ to ^^ ' 
 him, and he cannot take cognizance (yi'oii/ai) of them, 
 because they are scrutinized (dj/a/cpii/erat') by spiritual 
 methods. But the spiritual man, while he scrutinizes 
 everything, is himself scrutinized by none ; there is 
 in him that which defies scrutiny and remains a 
 mystery to the unspiritual. Men from this point of 
 view consist of two classes ; those in whom the lower 
 rational life (^xn) predominates, and those who are 
 guided by the higher. The man who belongs to 
 the former class has no conception of spiritual 
 realities ; he is incapable of apprehending them or 
 even examining their claims, since they can be 
 investigated only by spiritual faculties which he 
 never possessed, or which through long disuse and 
 atrophy can no longer fulfil their functions. On the 
 other hand the man in whom the spiritual nature is 
 developed can pass in review all the facts of life and 
 form a judgement upon them which is essentially 
 sound and true, although his own position is an 
 enigma to the rest of men who have no capacity for 
 understanding it. We Christians have Christ's mind^, i Cor. ii. 
 
 ^ Cf. Jude 19 i/ru;^tKOi, irvivfjia firf e^^ovTCS. 
 
 ^ Cf. I Cor. i. 23 edvca-iv Se fjLiapiav. Possibly the word was 
 often on the lips of the heathen at Corinth when they commented 
 on the teaching of St Paul. 
 
 ' For dvaKpCvav in the technical sense of 'a preliminary exa- 
 mination before a judge,' see Lc. xxiii. 14, Acts iv. 9, 
 
 ^ In Isa. xl. 13, of which St Paul is thinking, vovi translates 
 
i8o The Holy Spirit in the New Testament 
 
 Part II. iv. because we have His Spirit, and the mind of Christ 
 in believers places them in a position of superiority 
 iCor.i.2i. to the world which through its wisdom knew not 
 God. None can comprehend or explore the mind 
 of the Lord, but believers in some measure possess 
 it through the indwelling of the Spirit of Christ.' 
 
 Four passages^ follow which may be grouped 
 
 together, since they describe the ethical results of 
 
 this indwelling of the Spirit. In the first and last of 
 
 these those in whom the Spirit dwells are repre- 
 
 1 Cor. iii. sented as living sanctuaries (i/aoi) of God. Know 
 
 '^^' you not that you are a temple of God and that the 
 
 Spirit of God dwells in you ? If any one destroys 
 
 the temple of God, God shall destroy that man ; for 
 
 the temple of God is holy ; and such are you. And 
 
 I Cor. vi. again, with a directly personal reference : Know ye 
 
 '^ ■ not that your body is a tem,ple of the Holy Spirit 
 
 that is in you, which you have from God, and that 
 
 you are not your own, for you were bought for a 
 
 price f So then glorify God in your body. As 
 
 in the Greek temples at Corinth, the temple of 
 
 Aphrodite on the Acropolis, the temple of Poseidon 
 
 on the Isthmus, the innermost shrine was occupied 
 
 by the image that represented the deity ; as at 
 
 Jerusalem the Holy of Holies, though it contained 
 
 no image of God, was for Israel the Divine dwelling- 
 
 ! n-n. NoSs XpMTToB however is more appropriate to the subject ia 
 
 hand than irveB/ia Xpio-ToB would have been. ' Christ's mind ' is 
 shared by Christians: they maintain the same general attitude 
 towards the problems of life; their philosophy is His, and not the 
 wisdom of the world. 
 
 ' I Cor. iii. i6f., vi. igf., vi. ii, vi. 17. 
 
The teaching of the Pauline Epistles (i) i8i 
 
 place on earth; so the Christian congregation in Partii.iv. 
 every place where the Church had been planted, 
 and even the body of the individual believer, had 
 become a holy place, a sanctuary of the Divine Spirit 
 which dwells in the Ecclesia collectively and in its 
 members as individuals. Both collectively and in- 
 dividually believers are in virtue of their baptism 
 consecrated shrines of the presence of God, and in 
 both capacities it is laid upon them to guard the 
 sanctity of the Divine abode. The heathen deities 
 did not require from their worshippers any jealous 
 watch against the intrusion of immorality ; on the 
 contrary, as the Corinthians knew, the great temple 
 on the Acro-corinthus was a vast home of licensed 
 vice'. But the Spirit which dwells in the Church 
 is essentially holy, and the sanctuary of the Holy 
 Spirit must be holy not only by a sacramental con- 
 secration but through the maintenance of the strictest 
 ethical purity. As the vengeance of the deity was 
 expected to fall on any who desecrated his shrine, 
 so would the Living God surely visit with His 
 judgements the Church or the baptized soul that 
 defiled the sanctuary of the Spirit. The general 
 lesson is clear : ' You are God's consecrated shrine, 
 through the Spirit's indwelling, and you are therefore 
 relatively holy ; beware lest your relation to the Holy 
 Spirit be your ruin. The body has been redeemed, 
 the body has been sanctified ; let it fulfil its proper end, 
 that of bringing glory to the God whose temple it is.' 
 
 Cfi Strabo viii. 378 to t^s 'A^poSmjs Upoi' ovtoi irXovo'iov 
 virijp^ev oiore TrXctovs 17 \iX.uii lepoSofu\ovi iiriKTtyro kraipa^. 
 
1 82 The Holy Spirit in the New Testament 
 
 Part II. iv. The other two references to the Spirit in i Cor. vi. 
 reveal the greatness of the change which faith and 
 baptism made in the moral condition of many of the 
 early converts from heathenism. After enumerating 
 ten of the worst vices practised in the most im- 
 moral city of Greece St Paul proceeds : And some 
 
 I Cor. vi. QJ^ you were such (ravToi TLve? ■^re) ; but you washed 
 yourselves, but you were sanctified, but you were 
 justified in the name of the Lord Jesus Christ and 
 in the Spirit of our God. ' You washed away your 
 former defilements^ in the baptismal bath, you con- 
 secrated yourselves to the service of God, you were 
 accepted by God as righteous in His sight, on the 
 basis of faith in Jesus Christ and the recognition of 
 His sovereignty over your lives, and in the power 
 of the Divine Spirit which you received from the 
 Christians' God.' Negatively, they had broken with 
 their past life ; positively, they had entered on the 
 life of the consecrated and accepted servants of 
 God; and this great moral revolution was effected 
 by the Holy Spirit sent by Jesus Christ from the 
 Father. 
 
 In the last of this group of passages the Apostle 
 finds in the believer's baptismal incorporation into 
 Christ a sufficient dissuasive from the common 
 Greek sin of fornication. According to Gen. ii. 24 
 a man and his wife are one fiesh, and this principle 
 
 ^ With this airiXovcraxrOi compare Acts xxii. 16 ^dimcrai Koi 
 aTToXoucrai tois d/xapTtas aov. Tit. iii. 6 lcr<oo'£v ly/xas Sia Xovrpov 
 ■n-aXivyevio-iai, 2 Pet. 1. 9 XrjOriv Xa/Suf toB Kadapurfiov rwv iraXai 
 aVTOv d/AapTtcov. 
 
The teaching of the Pauline Epistles (i) 183 
 
 holds good where there is sexual union without the Part 11. iv. 
 
 marriage-bond. The body of a Christian belongs 
 
 to Christ, and is a member of His Body ; and he 
 
 who takes that which is Christ's and unites it with 
 
 the flesh of a harlot is guilty of an intolerable act 
 
 of desecration. But the Apostle has a further 
 
 motive for purity. The union betwixt Christ and 
 
 His Church is such as may well satisfy the deepest 
 
 cravings of human nature, and it certainly forbids any 
 
 union which degrades nature or which ministers to 
 
 the lusts of the flesh. He that is joined to the Lord i cor. vi. 
 
 is one spi-rit, i.e. by partaking of Christ's Spirit he '^' 
 
 is spiritually one with Christ, and Christ with him. 
 
 To believe this true was to be armed against the 
 
 temptations of the most corrupt society, for it created 
 
 a strong central force in human life which formed a 
 
 counter-attraction to the power of evil. 
 
 But the greater number of the references which 
 this Epistle makes to the work of the Holy Spirit 
 are concerned with spiritual gifts which were not 
 directly ethical or common to all Christians : the 
 charismata which served to promote the enrichment 
 of the Christian life rather than the ends of per- 
 sonal holiness. To these we must now turn. 
 
 Once the Apostle speaks, but incidentally and i Cor. vii. 
 with great reserve, of his own inspiration. After ''^°' 
 giving his judgement^ on a questionable point he 
 claims consideration for it on the ground that he 
 believed himself to share the gift of inspira- 
 tion with teachers such as Cephas and ApoUos : 
 
 ' I Cor. vii. 40 Kara T^v e/i^v yvm/jirjv. 
 
184 The Holy Spirit in the New Testament 
 
 vsx\.\i.vi. for^ I think that I also have God's Spirit, i.e. 'in 
 common with others who are called to be the guides 
 of believers, I am conscious of a Divine assistance' 
 in judgements which relate to moral and spiritual 
 questions, over and above that general enlighten- 
 ment which guides all believers in the fulfilment of 
 their individual duty.' But he recognizes also other 
 special gifts which belonged not only to teachers 
 but to many who held no official position in the 
 Church, and of these he speaks at length in 
 chapters xii. — xiv. 
 
 A new section of the Epistle begins at xii. i, 
 On the spiritual gifts'. Before entering upon 
 these St Paul lays down a canon which is to be 
 borne in mind when such manifestations of the 
 
 I Cor. xii. spirit are discussed. No one, speaking in God's 
 
 ^' Spirit, says, 'Jesus is anathema '; and no one can say 
 
 Jesus is Lord,' except in Holy Spirit. The Jewish 
 adversary who anathematized Jesus in the synagogue 
 or before the heathen, had no part in the Spirit of 
 God ; the humblest Christian who uttered with 
 conviction the shortest confession of his faith did so 
 in the power of the Divine Spirit, though he might 
 not possess the charismata. This premised, the 
 
 I Cor. xii. Apostle procccds : There are differences in gifts, 
 but the same Spirit ; and there are differences in 
 
 ^ yap, not hk, is the reading of B and some other good uncials, 
 and gives the better sense. 
 
 " Rutherford: "for God's Spirit is not denied, I dare say, 
 even to me." There is a gentle irony in Kayu. 
 
 ' 7r«pi T&v irviv/j.a.TiKiav. Cf. vii. I, viii. I ; and for rairvevfui- 
 TiKa see xiv. 1 . 
 
The teaching of the Pauline Epistles (i) 185 
 
 ministries, but the same Lord; and there are differences Part 11. iv. 
 in workings, and the same God who works all things 
 in all As there is one Lord whom all Christians 
 serve, and yet there are many forms of service ; as 
 we all have one God, and yet there are many opera- 
 tions of the Divine grace ; so is there one Spirit, 
 and yet a diversity of His gifts. To each the iCor.xU. 
 manifestation (^ave/owcris) of the Spirit is given with 
 a view to the profit of the Body of Christ. For 
 to one through the Spirit is given a word of wisdom,, 
 and to another a word of knowledge according to the 
 same Spirit; to another faith, in the same Spirit, 
 and to another gifts of healings, in the one Spirit, 
 and to another workings of miraculous powers ; to 
 another prophecy, to another discernings of spirits, 
 to another kinds of tongues, and to another inter- 
 pretation of tongues. But all these the one self- 
 same Spirit works, dividing severally to each according 
 as it wills. Nine manifestations of the Spirit are 
 enumerated here, and it is easy to discover in the list 
 a certain order. The first two are endowments of 
 the Christian teacher which are rarely found in the 
 same individual ; one is distinguished by his insight 
 into Divine mysteries (cro^ia), another by the intel- 
 lectual breadth or acuteness which creates a scientific 
 theology (yi/wcrts). The next three belong to the 
 thaumaturgic side of early Christianity, the faith 
 which could move mountains (xiii. 2), the therapeutic 
 powers over disease [)(apLa-fiaTa iafiaTtov) which some 
 believers exhibited and are said still to exhibit, 
 the working of physical signs and wonders (ivepyrj- 
 
1 86 The Holy Spirit in the New Testament 
 
 Part II. iv. jLtara SvvdixecDv). Lastly, we have two pairs of 
 spiritual gifts which were perhaps the most widely 
 exercised : prophecy, with its cognate power of 
 distinguishing the true prophet from the false 
 (TTyoo^iyreia, Staic^icrets Trvev fidrcov), and 'glossolaly,' 
 with its necessary accompaniment, ability to interpret 
 'tongues' for the benefit of the Church {yemj yXotaa-av, 
 ipiiTjveia ykoiacrSiv). 
 
 The Apostle then works back from these mani- 
 festations of the Spirit to the original act by which 
 all Christians were incorporated into the Body of 
 Christ, his purpose being to shew that great diversity 
 is consistent with a true unity. In the human 
 body, which is one, the members are many, and they 
 are differentiated by their functions. The Body of 
 Christ, into which we were all admitted by the one 
 Baptism of the Spirit, in like manner consists of 
 many members who, notwithstanding their corporate 
 unity, are distinguished by the diversity of their 
 powers and services. These gifts and functions, 
 proceeding from one Spirit and exercised in one 
 Body, are not only different in purpose but of 
 varying importance, and the Apostle arranges them 
 in the orderly sequence of a descending scale\ 
 
 I Cor. xii. God appointed some in the Church, first apostles, 
 secondly prophets, thirdly teachers, then miraculous 
 powers, then gifts of healings, then the helps'" which 
 
 I Cor. Xll. 28 7rptoTOi'...8ei;Tej00i'...TptTov...«7r«Ta...l7reiTa. 
 ^ ' KvriX-iiiXA^iw. Cf. Acts XX. 35 Sei avrtXa/AySai/eo-flai tZv aaOe- 
 vovvTtav. 
 
The teaching of the Pauline Epistles (i) 187 
 
 support the weak and \S\& powers of guidance^ which Part 11. iv. 
 
 pilot the course of the Church ; and lastly, the various 
 
 kinds of tongues which make themselves heard in 
 
 the assemblies of the Saints. All cannot be apostles 
 
 or all prophets, nor can all speak with tongues ; for 
 
 this would destroy the completeness, the balance, and 
 
 even the efficiency of the Body of Christ ; the lower 
 
 gifts and functions are not less necessary to the life 
 
 and work of the whole organism than the higher, 
 
 and all are in their degree manifestations of the 
 
 presence of the Divine Spirit of which all believers 
 
 are partakers through the first draught^ of the water 
 
 of life. 
 
 At this point there comes the great episode of 
 
 St Paul's praise of love. It is important to note 
 
 its connexion both with what has preceded and with 
 
 what is to follow. Be zealous, the Apostle writes, i Cor. xii. 
 
 for the greater gifts, for those which stand higher ^°' 
 
 in the scale rather than for the lower and less noble, 
 
 however showy and popular the latter may be : e.g. 
 
 for prophecy rather than for tongues. 'And further i cor. xii. 
 
 I point out a way of life which surpasses^ even the ^'' 
 
 best charismata, a way apart from which no gifts of i Cor. xiii. 
 
 tongues or prophecy or knowledge or faith can avail 
 
 anything, a way which wiU endure when all these 
 
 have had their day and been forgotten, which is i Cor. xiii. 
 
 13- 
 
 ^ KvjSepi/ij'crets. Cf. Acts xxvii. ii, Apoc. xviii. 17. 
 ^ I Cor. xii. 13 iravT€s h/ TTvevfia kiroTL(T6t)fi.iv. 
 * ZiqXovre in xiv. I takes up f. in xii. 31. MSXXov Ss Iva trpo- 
 ijrrjTtv-^Te shews what was in the Apostle's mind when he spoke of 
 
 TO. ^apL(TiMi,Ta TO, fjxi^ova. 
 
 3- 
 
1 88 The Holy Spirit in the New Testament 
 
 Part II. iv. greatest even of the three great abiding elements of 
 the spiritual life.' So having placed the permanent 
 gifts of the Spirit in their true relation to the charis- 
 mata, he returns to the attitude of the Church towards 
 the latter, which was the point that pressed for 
 immediate consideration. While love is to be the 
 great object of pursuit, inferior gifts might be law- 
 fully desired, especially the best of them. Pursue 
 love, yet be zealous for the spiritual gifts, but m.ore 
 than all that you may prophesy. Then follows an 
 instructive comparison of prophecy with the gift of 
 tongues, and rules are laid down for the guidance 
 of the Corinthian Church in the use of both these 
 manifestations of the Spirit. At Corinth as at 
 
 cr.iThess. Thessalonica the Christian prophet scarcely had 
 his due; he was eclipsed by the more attractive 
 glossolalete, and the Apostle labours to reverse the 
 order which the two held in the estimation of the 
 Church. However high the mysteries which the 
 speaker in unknown tongues might utter, he could 
 profit none but himself, unless an interpreter 
 
 I Cor. xiv. happened to be at hand ; whereas the prophet could 
 
 ^ ■' ^* ' ' build up ' the Church by exhorting and consoling 
 its members, and even winning unbelievers who 
 entered its assemblies. Nevertheless, the Apostle 
 does not either forbid glossolaly, or suffer prophecy 
 to run riot uncontrolled. Both were gifts of the 
 Spirit, and each had its place in the manifestation 
 of spiritual life which was necessary and profitable 
 under the conditions of the Apostolic age. But 
 both must be exercised under proper restraints. 
 
The teaching of the Pauline Epistles (i) 189 
 
 The glossolalete may not speak in the congregation Part 11. iv. 
 unless an interpreter is at hand, nor may he use his 
 gift in the ministry of public prayers or Eucharist, i Cor. xiv. 
 Not more than two or three glossolaletes or prophets '^""'^'^ ' 
 may claim a hearing at the same assembly, and a 
 prophet who is speaking must be ready to give way 
 to another who believes himself to have received a 
 revelation. By such rules St Paul endeavours to 
 check the disorders threatened by an unbridled 
 licence in the public use of the charismata. Further, 
 he lays down the important principle that prophets 
 spirits are under prophets' control^, i.e. in Christian 
 prophecy the reason and will are not overpowered 
 by spiritual influences, but the prophet is left master 
 of his own powers, and is therefore responsible for 
 their use. If he abuses his gift, or if he is a mere 
 pretender or is under influences which are not those 
 of the Spirit of God, there is another gift, the 
 'discerning of spirits,' by which he can be called to i Cor. xii. 
 
 11.,. 1 . 1 10, xiv. 29. 
 
 account" ; and this also, it seems, was to be exercised, 
 doubtless under proper safeguards, by the prophets 
 whose turn it was to listen. A free criticism of 
 prophetic utterances by men who were qualified by 
 the possession of the critical spirit is not only 
 permitted but encouraged ^ No infallibility is 
 claimed for the prophet ; the human element which 
 
 ^ rEi/cv/iara rrpo<^y)T&v wpoc^ijrats VTrorrdtTtrerai : the axiomatic 
 form suggests that this canon was already familiar to the Pauline 
 Churches. 
 
 ' I Cor. xiv. 29 01 aX\oi 8iaK/)iv£T(i)crav : cf. xii. lo SiaKpicrcis 
 irveu/iaTcuv. 
 
I90 The Holy Spirit in the New Testament 
 
 Part 11. iv. is ever mingled with the Divine, the possibility 
 not only of imposture or self-deception, but of 
 imperfections in the delivery of a Divine message 
 through personal vanity or want of balance, is 
 plainly contemplated by the Apostle, notwithstand- 
 ing his conviction that prophecy itself was a mani- 
 festation of the Holy Spirit, and that the prophet 
 ranked next after the Apostle in the order of the 
 charismatic ministry. 
 
 From these temporary problems, St Paul passes 
 to the great doctrine of the Resurrection. Here 
 also there is a reference, though indirect and in 
 passing, to the work of the Spirit of Christ. The 
 
 I Cor. XV. human body is sown a psychic body, it is raised a 
 
 "^^ ' spiritual body. If there is a psychic body, there is 
 also a spiritTial. So also it is written, The first 
 man, Adam, became {h/ivero eis) a living soul i^v^^v 
 tfiicrcLv) ; the last Adam became a life-giving spirit 
 (TTvevfia ^(ooTTOiovv). But not first the spiritual, but 
 the psychic, and then the spiritual. The student of 
 the Epistle will recall the contrast between the 
 'psychic' and the spiritual in ch. ii. There, how- 
 ever, two types of men are compared, here two con- 
 ditions of the human body ; our present bodies are 
 psychic, our bodies when raised from the dead will 
 be spiritual. But our present bodies are not psychic 
 in regard to their material ; from that point of view 
 
 ^Cor.iii.3. they are carnal — o-ayoKifca or rather a-a.pKiva. They 
 are ' psychic,' only in so far as they are adapted to 
 the purposes of that lower rational life which St Paul 
 
 I Thess. V. calls the psyche ; the passions, affections and emo- 
 
 «3- 
 
The teaching of the Pauline Epistles (i) 191 
 
 tions of the soul are revealed and work themselves Part 11. iv. 
 out into act through the body as it now exists. 
 Similarly, the risen body for which we look will be 
 the expression and instrument of the higher spiritual 
 nature which is in us, when that has been developed 
 and matured by the Spirit of God. The Spirit dwells 
 in our mortal bodies, but does not make them 
 'spiritual'; to the end they will yield themselves 
 readily to the desires of the flesh, and thus express 
 the psyche rather than the pneuma. This will be 
 reversed by the Resurrection. It is reasonable, 
 St Paul argues, to expect that as there is a body 
 adapted to the present visible order, so there is, in 
 God's purpose, a body akin to the spiritual and 
 invisible order. The first man, as we read in Genesisj 
 came to be a living soul, i.e. he was invested with an Gen. u. 7. 
 animal nature, which originally was inbreathed by 
 God, and had affinities with the Supreme Life. But 
 the last Adam, the man in whom at length humanity 
 reached its goal, has passed by the Resurrection into 
 a spiritual existence which has the power to com- 
 municate the higher life to the new humanity which 
 He represents. The risen and ascended Christ is 
 not 'psychic' but 'pneumatic'; He is the Heavenly iCor. xv. 
 Man, and those who are heavenly^ ought to wear^ 
 the image of the Heavenly in every part of a renewed 
 manhood. Here the Holy Spirit is not directly 
 named ; yet if it be asked how the humanity of the 
 
 ^ 6 €7roupavios, o\ iirovpavioi (cf. Heb. iii. I KXijcreois iirovpaviov 
 ix-iroxoi). 
 
 ' ^ope(Tu)fjiev mACD: <j>ope(ti>iJi,tv B. 
 
192 The Holy Spirit in the New Testament 
 
 Part 1 1, iv. Lord cxercises this life-giving power, the answer 
 must be, ' By imparting the Spirit of life by which it 
 has itself been raised and glorified.' As St Paul 
 
 Phil. iii. has elsewhere written, We wait for a Saviour, the 
 Lord Jesus Christ, who shall transfigure the body of 
 our humiliation so that it shall be conformed to the 
 body of his glory according to the working by which 
 he can even subject all things to himself 
 
 3. The second Epistle to the Corinthians is 
 essentially practical, and while it has passages which 
 are rich in teaching, there is no systematic treatment 
 of the great questions of faith or practice such as 
 are found in the first Epistle. Yet the work of 
 the Spirit in the Christian body comes into view 
 repeatedly, and here and there new lights are cast 
 upon it. 
 
 2Cor.i.i7. In ch. i, 17 St Paul has occasion to combat a 
 charge of levity to which a change of plans had 
 exposed him. His ministry, he contends, like the 
 Gospel which he preached, was characterized by 
 definiteness, certainty, fixity of purpose and aim. 
 
 2Cor,i.2i. The position of believers in Christ is 'guaranteed^' 
 by God, who anointed us in Baptism with the unction 
 of His Christ ^ who also sealed us with His own 
 royal seal, and lastly put in our hearts the first 
 instalment of the Spirit (rov appoL^Stva tow TiTcu/AaTos)'. 
 
 ^ 'O 8e p€Pa.imv Ty/xas-.-fleds. On yScySaitoo-is as a legal term 
 see Deissmann, Bible Studies, p. 104 f. 
 
 " XP*o'«s is suggested by eis Xpiordi/ which immediately pre- 
 cedes. Cf. I Jo. ii. 20, 27. 
 
 » "'Appa^tiv is properly a deposit paid as a security for the 
 rest of the purchase money ; and then, by a natural transference, 
 
The teaching of the Pauline Epistles (i) 193 
 
 Though the Spirit is named only in connexion with Part 11. iv. 
 the arrhabo, all the metaphors used in this passage 
 describe its workings under different aspects. The 
 gift of the Spirit is at once the unction, the sealing, 
 and the first recompense of faith. As the Spirit 
 anointed Jesus, so it anoints the members of the 
 Christ ; as the Son was sealed by the Father, so 
 the adopted sons receive through the Spirit the 
 impress of His character ; and the measure of light 
 and power which they already possess in the Spirit 
 is an anticipation of the fulness of spiritual gifts which 
 will be theirs after the resurrection. It may be 
 noted that the last of these metaphors is peculiarly 
 appropriate in a letter addressed to a great mercan- 
 tile city, where it would be at once understood. 
 
 Quite another figure is used in ch. iii. 3. Here ^Cor.iu.s. 
 the Spirit is the ink with which the Christ writes, 
 when He impresses His mind on the hearts of men 
 in characters which all can read. Ye are being mani- 
 fested as an epistle of Christ^, ministered by us, 
 inscribed not with ink^, but with the Spirit of the 
 living God; not on stone tables^, but on tables which 
 are hearts of flesh*'. In the conversion of the 
 
 the first instalment of a treasure given as a pledge for the delivery 
 of the remainder" (Westcott on Eph. i. 14). 
 
 ^ I.e., ' Your life shews with increasing distinctness the auto- 
 graph of Christ, the characteristic marks of His hand, which can 
 be detected by every one who knows you.' 
 
 ^ Cf. 2 Jo. 12, 3 Jo. 13. 
 
 ^ Exod. xxxi. 18 LXX. ttAoikos Xi^tVas yeypa/t/tei'as tu haKriXw 
 T<m 6iov (cf. Lc. xi. 20), xxxiv. i ff. 
 
 ^ Reading KapSian with codd. kBACD. 
 
 s. H. s. 13 
 
194 The Holy Spirit in the New Testament 
 
 Part II. iv. Gentiles the part performed by the Apostles was 
 ministerial only; the first believers were their con- 
 verts in the sense in which St Paul's Epistle to the 
 Romans was written by Tertius^ It was Christ 
 Himself who was the Author of the great change 
 which had passed over them, and He had wrought 
 it by the Spirit of the Living God, the power which 
 'alone can order the unruly wills and affections of 
 sinful men.' Not more truly had the Law been 
 written with the Finger of God on the two tables 
 of stone than the New Law had been inscribed by 
 the Spirit on the hearts of those who believed the 
 preaching of the Gospel in the heathen cities of 
 Asia Minor and Greece. 
 
 Yet another aspect of the Spirit's work is seen 
 
 2 Cor. iii. as the chapter proceeds. The reference which has 
 been made to the Tables of the Law suggests a 
 comparison between the Law and the Gospel or, 
 as they are here called, the Old Covenant and the 
 New. [God] made us sufficient to be ministers' of a 
 new covenant^, not of letter but of spirit^, for the 
 letter kills but the spirit gives life. The Old 
 Covenant offered a written code of duty, the New 
 Covenant dispenses spiritual life ; the code kills 
 hope and love, the Spirit quickens what is ready to 
 die. If the Old Covenant had its splendours, how 
 
 Rom. xvi. 2^2 cyo) Teprios o ypd.\j/a^ Tr]V STrujToXrjv. 
 " Cf. V. 3 ij BiaKovriOela-a Vfji' ■^/jimv. 
 ^ Contrast rrji vaXaiai Biaer]K7]i {v. 4), and cf. Heb. viii. 13 to 
 
 OE iraXaiov/XiVov. . .iyyvi a<j!)OVKr/xoS. 
 
 Cf. Rom. vii. 6 BovXeueiv iv Kaivonjn ■ttvevfw.ro^ Kal ov ira- 
 XaioTrjTt. ypa/*/iaTos. 
 
The teaching of the Pauline Epistles (i) 195 
 
 shall not the ministry of the Spirit be more in glory? Part 11. iv. 
 for if the ministry of condemnation is glory, how 
 ■much m,ore does the ministry of righteousness surpass 
 in glory I ...For if that which passes away was with 
 glory, much more is that which abides in glory. The 
 religion of the Spirit, the rehgion which brings 
 righteousness, the religion which alone possesses 
 finality, must needs exceed in glory the religion of 
 the Law, which brought condemnation and from its 
 very nature was transitory and propaedeutic. That 2 cor. iii. 
 the Law was not permanent or final had been sym- '^~' " 
 bolized by the fading away of the radiance on the 
 face of Moses, which he sought to screen from the 
 eyes of the Israelites by throwing a veil over it\ 
 This veil remains on the hearts of his followers, 
 for Israel cannot yet see that the Old Covenant has 
 served its end and found its fulfilment in the religion 
 of the Spirit. But whenever the day shall come for 
 Israel to turn to the Lord Christ, the veil will be 
 taken off, even as Moses uncovered his face when 
 he went back into the Divine Presence. With Exod. 
 believers, whether Jews or Greeks (Tj/ieis iravrei), 
 this time has already come ; they enter the Presence 
 with unveiled face, and reflecting as on the burnished 
 brass of a mirror the glory of the ascended Lord, they 
 are by degrees transfigured into His image as from 
 a Lord who is spirit. The last words have caused 
 much difficulty, and, as a matter of grammar, may 
 doubtless be variously rendered. But in view of 
 
 •^ Cf. Exod. xxxiv. 33 ff. The interpretation tt/oos to /t^ 
 «Tmo-ai eis to tcXos rov Karapymjixivov is St Paul's. 
 
 13—2 
 
4ff. 
 
 196 The Holy Spirit in the New TestaTnent 
 
 Part II. iv. I Cor. XV. 45 — ^49 the explanation which has just 
 been given seems to be probable. The trans- 
 forming process by which Christians are made to 
 wear the image of the Heavenly comes direct from 
 the glorified Lord, whose humanity is now quicken- 
 ing spiHt, instinct with the powers of the Spirit 
 of life. 
 
 Some incidental references to the work of the 
 Spirit which occur in the course of the Epistle may 
 
 2 Cor. vi. be briefly noticed here. In ch. vi. the Apostle 
 marshals the evidences of a ministry which is truly 
 of God, and midway among these he places its 
 relation to the Holy Spirit : in everything commend- 
 ing ourselves as God's ministers... in purity, in know- 
 ledge, in longsuffering, in kindness, in Holy Spirit, 
 in unfeigned love, in word of truth, in power of God. 
 It is surprising at first sight that the Holy Spirit 
 should be placed thus in the midst of its gifts : a 
 modern writer would surely have named it either first 
 or last according as he thought of purity, knowledge 
 and the rest as emanating from the Spirit or culmi- 
 nating in it. But St Paul is as far as possible from 
 the conventionalities of the professed theologian ; he 
 writes, especially in this Epistle, as the words offer 
 themselves, with the freedom of the informal letter 
 which pays little regard to the logical requirements 
 of the sentence. Moreover it is not the person of 
 the Spirit but the gift that is intended, and the gift 
 with special reference to the holiness which it brings 
 (eV TTveviMaTL ayCa) ; so that ' Holy Spirit ' here is 
 nearly equivalent to the spirit of holiness which 
 
The teaching of the Pauline Epistles (i) 197 
 
 ought to be the central feature of the ministerial Part 11. iv. 
 character, the spirit which is common to all true 
 ministers of God, distinguishing them from false 1 Cor. xii. 
 apostles. Walked we not — Titus and I — (St Paul ' ' 
 appeals) in the same spirit? in the same steps? It iCor. xi. 
 was a different (erepov) spirit which animated pre- *' '^ ' 
 tenders to apostleship (xj/evhaTToa-ToXoi), whatever 
 their claims to sanctity might be, and which they 
 imparted to those who followed them ; even as the 
 Jesus whom they preached was another (aWov) 
 than the Person preached by St Paul. 
 
 The Epistle ends with a benediction which is 2 Cor. xiii. 
 fuller than St Paul's usual form, and trinltarian in 
 character. His two letters to the Thessalonians and 
 the first of his letters to the Corinthians are con- 
 cluded by a simple commendation to the grace of 
 our Lord Jesus Christ, and these words are found 
 at the end of his later letters to the Churches — 
 Galatians, Romans (xvi. 20), Ephesians, Colossians. 
 But at the end of 2 Corinthians the parting prayer 
 is extended in two directions. On the one hand 
 it includes the love of God^, which is the ultimate 
 source of all Divine blessings ; and on the other the 
 fellowship of the Holy Spirit, by which the Father's 
 love and the grace of the Son are brought down 
 into the hearts of men. This fellowship or joint 
 participation (fcow/tuvta) is that which the Holy Spirit 
 effectuates by uniting the human spirit to God in 
 Christ and in Christ and in God to other human 
 spirits which are partakers of the same Spirit. Such 
 
 ^ Cf. 2 Cor. xiii. no 6f.o% t^s ayamjs. 
 
198 The Holy Spirit in the New Testament 
 
 Part II. iv.. a conclusion is especially appropriate. In an epistle 
 which is full of the jarring notes of discord, there is 
 fitness in closing words which speak of the blessing 
 of a fellowship which rests on the grace of Christ 
 and the love of God. Only with some reserve 
 can words written with such a purpose be used for 
 the purpose of establishing a doctrine. Nothing 
 could have been further from the thought of St Paul 
 than to formulate dogma. Yet the manner in which 
 this Apostolic benediction brings together the Father, 
 the Son, and the Spirit in Their relation to the Church 
 suggests beyond a doubt that beneath the religious 
 life of the Apostolic age there lay a profound though 
 i as yet unformulated faith in the tripersonality of 
 
 God. 
 
V. 
 
 THE TEACHING OF THE PAULINE EPISTLES (ii). 
 
 E^ epywv vofMov to irvevfia iXd^ere rj e^ dKofj<; TTLaTeca ; Gal.iii. 2 ff. 
 . . . ivap^dfievoi •jrvevfj.ari vvv a-ap/cl eTTiTeKelade ; ...6 ovv 
 iiriyppr^rySiv to irvevfia koI ivepy&v BvvdfieK ev vfiiv, i^ 
 epycov vojJLOv rj e^ aKorjt; TrttTTeftj? ; 
 
 "\va TTjv iirayyeKiav tov •;rvev/j,aTO(s TuL^cofiev Sta t^? Gal. iii. 14. 
 
 TTtffTeO)?. 
 
 ' Ort Be £<TTe viol, i^aireo'TeiKev 6 Oeo'i to Trvevfia tov vlov Gal. iv. 6. 
 avTov 6t? Ta? xapSia'i r)p,a3V, Kpa^op A/3/3a o TraTtjp. 
 
 O KaTo. adpKa yevv7]del<s iSicoKe tov KUTa irvevfui. Gal. iv. 38. 
 
 H/iet9 yap irvevfiaTt etc TrwrTeo)? iXTriSa BiKaiocrvvi)'! Gal. v. 5. 
 aireKSexo/J-eOa. 
 
 TlvevfiaTi TrepiiraTelTe koI iiridvfiiav <rapKo^ ov fjLrj TeKe- Gal. v. 16 
 ffTjTe' rj yap aap^ iiridvfjiei KaTO, tov irvev/jLaTo<s, to Be •mievfi.a ' 
 KaTa Trj<i aapKO^' TavTa yap dXX7j\oi<} dvTiKeiTai, iva jirj a 
 eav 6i\.rjTe Tavra iroirJTe, el Be trvevjiaTV dyeaOe, ovk e<yTe 
 inrb vojMov. 
 
 ^avepa Be ia-TiV to, epya t^? <rapK6<;...6 Be Kapiro'i tov Gal. v. 
 rrvevfx.aTO'i e<7Tiv dydirj), X'^P'^i ^^PV^V> f-aKpodvfila, ■xprja-TOTrj';, '9 ■ 
 dyadcoa-vvTj, Tri<TTi<i, 7rpavTrj<i, iyKpuTeia. 
 
 Et ^SijLev TTvevjiaTi, irvevfiaTi Kai (TTOi')(S)jiev. Gal. v. 25. 
 
 "TjMe't'i ol irvevfiaTiKol xaTapTi^eTs tov toiovtov [=toz/ Gal. vi. 1. 
 7rpo\r]jicj}devTa ev Ttvi irapaTTTcofiaTi] ev irvevfJiaTi, irpaiJTrjTo^. 
 
 'O Be anrelptov et? to irvevfia Sk tov irvevfiaTO'; depiaei Gal. vi. 8. 
 ^carjv alwviov. 
 
 Tov 6pi(j6evTO<; vlov 6eov ev Bwajxet KaTa irvevfia ayieo- Rom. i. 4. 
 avvij^ i^ dvaaTaaew; vexp&v. 
 
200 The Holy Spirit in the New Testament 
 
 Part II. V. 'H a<^aivr] Tov deov eKKeyvrai, ev raU KapSlai'i rjfiibv Sia 
 
 _ _ iTvevtuiTO^ ayiov tov BodevTOi rttilv. 
 
 Kom. V. 5. , , , / f, I, n ■> sr " 'T " 
 
 Rom. viii. O 'yap vofiot rov 'irvev/juiTo<; t»?9 Qa>r]<; ev KpiaTcp Irjaov 
 
 ''■ '^XevOipmaiv fie airo tov vo/jlov t?;? dfiapTla<; koX rov davd- 
 
 TOV. 
 
 Rom. viii. "Iva TO BiKalcofia rov vofiov irXrjpwdfj ev t)/uv toU jxt] 
 
 '^^- Kara a-dpica irepnraToiKnv dWd Kara, irvev/jM. 01 yap Kara 
 
 crdpKa ovTe<; rd t?)? aapKo^ ^povovcn.v, oi he Kara to Trvevfia 
 TO, TOV iri'ev/iaTO<i. to yap (ppovij/jia t^? a-apKO'; 6dvaT0<!, 
 TO 8e <f>p6vr)/jui TOV irvevfiara ^co^ koI elp'i]V7}...v/jLeli Se 
 oiiK etTTe ev crapKi dWd ev irvev/MiTi, eiirep irvevfia 6eov oiKet 
 ev vfilv. el Se T49 Trvevfia XpttxToiJ ovk e')(ei, ovro<; ovk eariv 
 avTov. el Be X/3to-T09 ev v/uv, to fiev cr&fia vexpov Btd 
 dfiapTiav, TO Be irvev/ia ^eorj Bid BtKaioa-vvr]v. et, Be to -rrvev- 
 /ift TOV eyeipavT0<s tov 'Irjcrovv eK veKpwv olicel ev v/mIv, o 
 eyeipa<! eK veKp&v ^picrTov 'lycrovv ^moiroirjaeL Kal Ta dvtyra 
 amfxaTa vfimv Bid tov evoiKovvTo<; avTov Trveviuno<i ev v/uv. 
 Rom. viii. Et Be irvevfiaTi ra? Tr/ja^et? tov ard>fiaTo<; OavarovTe 
 
 J 3— 16. ^rjaeaOe. oaoi yap irvevfiaTi 0eov dyovTai, ovtol viol 6eov 
 ela-iv. oil yap eXd^eTe irvevpua BovXeia<; TrdXiv el<s <f)o^ov, 
 dXXd e'Xa/Sere Trvevp.a vlodeala's, ev at Kpd^ofiev 'A/3/8a o 
 •iraTrjp. avTo to •jrveufia avvfiaprvpei tS nrvevfuiTi rjficav 
 OTi icr/Mev Texva 6eov. 
 
 T^v dTrap)(7]V TOV TrvevnaTo<i e')(ovTe<;. 
 
 To 'irvevfia avvavTiXafi^dverai Ty daOeveia rj fjiwv . . .avTO 
 TO "TTvevfia vtrepevTvyx^dvei crTevayp.01^ aXaXj^rots" o Be 
 epavvwv ra? KapBla<i olBev n to <f)p6vrjfia tov Trvevp.aTo^, 
 oTi KUTa Oeov evTvy)(dvei virep dylcov. 
 Tft) TTvevfjLaTi ^eovTe<i, 
 
 Ov yap ecrriv r/ ^acriXeia tov Oeov ^pd)cn<; Kal Trofft?, 
 aXXa BiKaioavvr) Kal elpijvr] Kal %apa ev irvevfiaTi dyia. 
 
 O Be 0609 T^9 eX7rt8o9 irXt^pdicrai vfid's 7rdcrr}<; ')(cipd<s Kal 
 elprjvr)^ ev rm iriaTeveiv, ei<s to irepicraeveiv Vfid's ev rfj eXirlBi 
 ev hwdftei irvevfiaTO^ dyiov. 
 
 \va yevTfTai 17 irpoai^opa twv edvwv evirpoaBeKTO';, fjyiaa- 
 fievr) ev irvevfiaTi dyia. 
 
 K.aTeipyaaaTO ^pt<rToii St' ifiov el<; viraKorjv eOvwv, Xoym 
 
 Rom. 
 
 viii. 
 
 23. 
 Rom. 
 
 viii. 
 
 26!. 
 
 
 Rom. 
 
 xii. 
 
 11. 
 
 
 Rom. 
 
 xiv. 
 
 17- 
 
 
 Rom. 
 
 XV. 
 
 13- 
 
 
 Rom. 
 
 XV. 
 
 16. 
 
 
 Rom. 
 
 XV. 
 
 18 f. 
 
 
The teaching of the Pauline Epistles (ii) 201 
 
 Koi epyo), ev Bwdfiei a-r]/j,el,(ov kol Tepdrcov, iv Bvvd/j,€i irvev- Part II. v. 
 fiaTO<} djiov. 
 
 HapaKoKw Be v/id<;...Std tov Kvpiov rjfjLWV ^\r)aov 'Kpicnov Rom. xv. 
 
 Koi Bid TTj? drydTrr]<! rov irvev/iaTO';. ^°' 
 
 The Epistle to the Galatian Churches and the 
 Epistle to the Romans are addressed to widely dif- 
 ferent communities in circumstances partly similar. 
 The first went to central Asia Minor, the second 
 to Italy ; the first appealed to provincials, the 
 second to a cosmopolitan Church at the heart of the 
 Empire. On the other hand both Epistles arose 
 out of the same great questions of faith and life 
 which were raised by the conflict of Pauline Chris- 
 tianity with the Judaizing movement in the Churches. 
 But while in Galatia this controversy was at its 
 height and assumed the form of a personal struggle 
 between the Apostle and the Judaizers, at Rome it 
 was as yet inchoate, or perhaps had scarcely begun, 
 and personal considerations did not enter. Moreover, 
 the wider outlook of the Church of the metropolis 
 afforded an opportunity for a more systematic ex- 
 position of the Gospel of St Paul than the Galatians 
 were prepared to receive. For these reasons we 
 shall find in these two Epistles, together with 
 striking coincidences, a marked difference of general 
 treatment. We begin with Galatians, which will 
 naturally precede Romans, not only on chronological 
 grounds, but as presenting St Paul's teaching in a 
 less mature or at least a less fully reasoned form. 
 
202 The Holy Spirit in the New Testament 
 
 Part 11. V. I. In Galatians the work of the Spirit first 
 
 Gai.iii.2ff. comes into view in ch. iii., where the Apostle uses 
 the fact that the Spirit had been given through his 
 ministry as an argument in favour of the Gospel 
 that he preached. This only would I learn from 
 you : From, works of law received ye the Spirit, or 
 from hearing of faith ? Are you so void of under- 
 standing ? Having begun with spirit are you now 
 being perfected by flesh? ..He therefore who supplies 
 to you the Spirit and works miracles (SwdfieL?) 
 among you, is it from works of law or from, hearing 
 of faith that he proceeds? The appeal is a two- 
 fold one ; it points in the first place to the original 
 bestowal of the Spirit at the baptism of the Galatians 
 (eXa/Sere tq TTvevfia), and secondly to the continued 
 supply of the Spirit and of the miraculous gifts of 
 the Spirit vouchsafed through the hands of those 
 who carried on St Paul's work among them. Had 
 the Judaizing teachers anything of this kind to 
 shew ? Could they point to any spiritual results 
 which followed their ministration of legal ordin- 
 ances ? And would men who knew from their own 
 experience what spiritual powers meant be content 
 to enter on the down-grade road of external rites, 
 to descend from the spiritual to the material, and 
 after such an initiation into their new life (eVapfa- 
 fievoL TTvevfjiaTL) seek to consummate it by a carnal 
 ordinance [crapKl eTTLTeXeLo-de) ? Was it not pure 
 folly to reverse the true order of progress — to 
 go from spirit to flesh, not from flesh to spirit? 
 Was it possible to do this in the face of present 
 
The teaching of the Pauline Epistles (ii) 203 
 
 facts ? The Spirit was still given before their eyes ; Part 11. v. 
 signs of Divine power were daily witnessed. But 
 in no instance as the result of legal teaching or of 
 compliance with it (ef tpyoiv vofjiov) ; only as follow- 
 ing the message of the Gospel apprehended by faith 
 on the part of the hearers (e^ d/co'^s ttio-tcws). 
 
 Such an argumentum ad hominem might well 
 have given pause to the keenest partizan on the 
 side of the legalists. But the Apostle presses his Gai. iii. 
 advantage further. How were the facts to which 
 reference had been made to be interpreted ? Why 
 was the Spirit given only through the preaching of 
 St Paul and of those who followed in his steps .'' 
 Why had the Judaizers uniformly failed to shew any 
 similar effects of their mission ? It was because 
 the one party in this controversy had followed and 
 the others had refused God's way of righteousness. 
 Abraham believed God and was justified by his 
 faith. In Abraham all the nations of the world 
 were to be blessed. How ? By sharing his faith 
 and thus sharing his righteousness. It is not the 
 Law which will bring righteousness to the Gentile 
 world, but faith in the promise of God. The 
 promise of God to mankind appeals to the trust, 
 the loyalty, the self-surrender of the human heart ; 
 where these are given, the promise fulfils itself. It 
 fulfils itself in the gift of the Spirit, which is the Gai.ui. 14. 
 immediate consequence of believing in Jesus Christ 
 and being incorporated into His Body, the Church. 
 Thus it is through faith that the Spirit is received, 
 and not through legal rites. 
 
26 ff. 
 
 —6, 
 
 204 The Holy Spirit in the New Testament 
 
 Part II. V. Gentiles who believed were therefore the true 
 GaUii. sons of Abraham, since they inherited Abraham's 
 faith. But they were more ; they were sons of 
 God. In Baptism they had put on Christ, i.e. they 
 had been invested with Christ's character and son- 
 ship. Two recent Divine missions had made this 
 Gal. iv. 4 possible. God sent forth^ his Son made of woman, 
 made under law, that he might redeem, those under 
 law, that we m,ight receive the adoption. And 
 because you are sons, God sent forth^ the Spirit of 
 his Son into your hearts, crying, Abba, Father. 
 The purpose of the Son's mission was to give the 
 rights of sonship ; the purpose of the Spirit's 
 mission, to give the power of using them. As the 
 former was realized in human history at the moment 
 of the Incarnation, so the latter connects itself 
 historically with the moment of the Pentecostal 
 coming. But in view of his readers' experience, 
 St Paul prefers to think of the mission of the Spirit 
 as having taken effect when He entered each 
 individual life'' at Baptism or the Laying on of 
 Hands. Further, the Apostle is led by his line of 
 thought to speak of the Spirit as the Spirit of the 
 Son. The Spirit of the Only-Begotten Son is sent 
 into the hearts of the adopted sons, because it is 
 the very Spirit of sonship. It does not make them 
 sons, for they are such by their union with the 
 Incarnate Son, but it makes them conscious of 
 
 For this use of elairooreXXeiv cf. Lc. xxiv. 49. 
 ^ Gal. I.e. eis Ta.% KapSias £/iw. Cf. Rom. V. 5, viii. 27, 2 Cor. 
 iii. 2 f., Eph. i. 18, iii. 17, i Pet. iii. 4. 
 
The teaching of the Pauline Epistles (ii) 205 
 
 their sonship and capable of fulfilling their responsi- Part 11. v. 
 bilities. It enters the heart, the centre of the moral 
 and intellectual nature of every baptized member of 
 Christ and child of God, and its voice is heard 
 within, acclaiming God as the Father of the personal 
 life, crying, Abba Father^ I The words which are 
 uttered belong to the human subject and not to the 
 Divine Spirit, and when they appear again in Rom. 
 viii. 15, this is made evident by a verbal change in 
 the phrase with which they are introduced ; in the 
 later Epistle it stands in which we cry^. But crying 
 in Galatians has its own truth to teach ; the Spirit 
 of God inspires the cry which the human spirit 
 utters. The bilingual form of the cry is worthy of 
 notice, whether we regard it as a reminiscence of 
 words actually used by our Lord in Gethsemane, 
 or suppose the Marcan 'AySySa 6 Trarrip to reflect the mc. xiv. 
 liturgical use of the early Church of Jerusalem. In He'b?v. 7. 
 the former case it will suggest that the adopted 
 children of God reveal their sonship in the same 
 spirit of filial submission which marked the Only 
 Son ; in either case, it points to the meeting of Jew 
 and Gentile, men of Aramaic and men of Greek 
 speaking lands, in the Divine Family of the Church ^ 
 Both Jewish and Gentile Christians possess in Christ 
 the right to call God Father, and the Spirit voices 
 
 ^ Gal. iv. 6 KpaZpv 'A^SySa o iraryp. 
 
 ' Rom. viii. 15 cc u Kpa^o/j-ev 'A. 6 tt. 
 
 ^ See the writer's notes on Mc. xiv. 36 and Apoc. i. 7. 
 Bp Chase {Texts and Studies i. 3, p. 23 f.) thinks that there 
 is a reference to the Lord's Prayer, which. in the shorter form 
 ,v(Lc. xi. 2 ff.) begins rTarep, ayia<r^r/Ta> kt\. 
 
2o6 The Holy Spirit in the New Testament 
 
 Part II. V. this common claim in the hearts of all, and thus 
 gives effect to the Son's redemptive work. That 
 all believers have the right to say 'Our Father' 
 comes from the Incarnate Son ; that, having the 
 right, they have also the strong desire to use the 
 privilege of sons, comes from the indwelling in their 
 hearts of the Spirit of the Son. Without the 
 mission of the Spirit the mission of the Son would 
 have been fruitless ; without the mission of the Son 
 the Spirit could not have been sent. In order of 
 time the mission of the Son preceded the mission 
 of the Spirit, since adoption, the fruit of redemption, 
 must precede the awakening of the filial spirit. But 
 the two are alike necessary, and the Divine Love 
 which gave the Son and the adoption of sons has 
 included in the gift the Spirit of the Son which is 
 its proper complement. 
 
 A group of passages follows in which the con- 
 trast between Spirit and Flesh, already suggested 
 in ch. iii., is worked out in detail. It appears in 
 
 Gai.iv.29. ch. iv. in connexion with an allegorical treatment 
 of the story of Ishmael and Isaac. The two sons 
 of faithful Abraham are taken to represent the 
 contending parties in the Churches of Galatia ; the 
 Judaizers are the children of the slave girl Hagar, 
 while those who looked to be justified by faith are 
 children of the free woman and true wife, Sarah. 
 We, brethren (the Apostle proceeds), after the 
 manner of Isaac are children of promise ; but as 
 then the son born after the flesh persecuted the son 
 born after the Spirit, even so it is now. As Ishmael, 
 
The teaching of the Pauline Epistles (ii) 207 
 
 who came into the world in the way of natural Part ir. v. 
 generation (/cara croipKa), derided Sarah's son who Gen.xxi.9. 
 was the child of promise and born out of the course 9^- ^°^' 
 
 ^ IV. 1 9 if . ; 
 
 of nature, so the more spiritual members of the h«1'- ^^■ 
 
 Galatian congregations must expect to encounter the 
 
 hard speeches of the legalists. There is a play here 
 
 upon words ; ' after the flesh,' ' after the Spirit' bear 
 
 a sense in reference to Ishmael and Isaac which must 
 
 be modified when they are applied to the Judaizers 
 
 and the Pauline Christians of Galatia. In the latter 
 
 case ' after the flesh ' means ' in the way of a carnal, 
 
 external ordinance,' and 'after the Spirit,' in the way 
 
 of spiritual regeneration. Much the same meaning 
 
 must be attached to weviMaTL in ch. v. ^ : we (ly/Aets)' Gai. v. 5. 
 
 dy spirit from faith wait for hope of righteousness — 
 
 a strangely compressed sentence which appears to . 
 
 mean : 'our hope of final acceptance, which rests 
 
 upon the basis of faith, is spiritually generated and 
 
 maintained ; it belongs to the higher life of man in 
 
 which the Spirit of God itself operates upon the 
 
 human spirit and inspires it with the hope which is 
 
 founded on faith.' A little further down, at v. 16, cai. v. 16. 
 
 'by spirit' (Tn^ev/iart) occurs again, and from this 
 
 point the contrast between spirit and flesh is carried 
 
 forward far into ch. vi. The whole passage is of 
 
 great interest, and portions of it must be examined 
 
 here at some length. 
 
 But I say, Walk by spirit and you shall not Gai. v. 
 
 fulfil fleshly lust (eVi^u/u,tW aapKos). For the flesh 
 
 ' Emphatic : ' We, who seek justification not from the Law 
 but from faith,' as contrasted with oiTii/es iv voftto St/catovo-^c. 
 
2o8 The Holy Spirit in the New Testament 
 
 Part II. V. lusts aguiust the spirit, and the spirit against the 
 
 fiesh ; for these are opposed to one another, that 
 
 whatsoever things you would, these you may not do. 
 
 But if you are led by spirit, you are not under Law. 
 
 The antagonism between Flesh and Spirit is 
 
 now seen to be far more radical than has hitherto 
 
 appeared. Not only does the flesh stand for the 
 
 external and natural, and the spirit for the internal 
 
 and Godward ; but the former is the sphere of sinful 
 
 lusts, while the latter is the champion of the better 
 
 life, leading men to battle with their lusts. The two 
 
 are thus diametrically opposed, and men have to 
 
 choose between them ; for they cannot do simply 
 
 what they please, but must take part in the contest 
 
 under the leadership of one or of the other. -When 
 
 Gal. V. i6, the Spirit leads a man, he walks by spirit (ttvcv- 
 
 ^^" jxari, TrepLirareiv, arToi-^^elv) : there is movement and 
 
 Gal. vi. i6 progress in his life as step after step he follows the 
 
 aTOLx^iv). straight line of the Spirit's rule, each moment 
 
 bringing him nearer to the goal. In so far as this 
 
 is so he is not under law ; the external command or 
 
 prohibition is gradually superseded by the growing 
 
 agreement of his ideals and conduct with the purpose 
 
 of the highest law, until its control over him ceases 
 
 altogether because its end has been attained. 
 
 Gal. V. But what is to be understood by the flesh and 
 
 the spirit ? The Apostle does not define either, 
 
 but he gives a detailed account of the effects they 
 
 severally produce. The flesh proceeds by way of 
 
 cf. James Uncontrolled desire {iTridvfiia. cra/j/cos) to overt acts 
 
 '■ of sin. Such acts in great variety met the eye in 
 
The teaching of the Pauline Epistles (ii) 209 
 
 every Greek city ; it was impossible to overlook or Pan 11. v. 
 mistake them. Manifest are the works of the flesh, cai. v. igf. 
 such as are fornication, impurity, lasciviousness, idol- 
 worship, witchcraft, enmities, strifes, rivalries, fits of 
 passion, factions, divisions, self willed partizanships, 
 envious tempers, drinking bouts, revels, and the like 
 to these. For these things no place would be found 
 in the Kingdom of God. But there was another 
 order which was already at work in human society 
 and was bearing goodly and lasting fruit. The cai. v. 
 fruit of the Spirit is love, joy, peace, long-suffering, 
 graciousness, goodness, faithfulness, meekness, self- 
 restraint ; against such things there is no law : 
 law as a prohibitory or condemning power has no 
 existence (ou/c ecmv) where they are found. ' Fruit' 
 is doubly a contrast to 'works.' Fruit-bearing is a 
 natural and not a mechanical process, revealing the 
 presence of an inner life ; and the use of the singular 
 (/capiros, not Kapvoi) points to the unity of the 
 character which the Spirit creates. But its unity is 
 manifold, and the nine products enumerated corre- 
 spond to three sides of the manifold Christian 
 experience; some find their sphere in that inner 
 life which is privy to God and the individual 
 consciousness S some in the life of fellowship with 
 men'', and some again in the personal character 
 which interprets itself in the words and deeds' or 
 even in the face* and the manner of the man. The 
 
 ^ 'Aydirrj, xapa, eipijvrj. 
 
 " M.aKpodvfJt,ia, ■XfyrjO'TOTrii, dyaOmcrvvrj, 
 
 ' IIitrTis, Trpai^Tojs, e-y/cpdreta. * See Acts VI. 15. 
 
 S. H. S. 14 
 
2IO The Holy Spirit in the New Testament 
 
 Part II. V. Spirit — here the Holy Spirit in His operations, 
 rather than the spiritual life which He creates in 
 believers — bears fruit in every region of human life. 
 All in life that is worthy of the name of fruit — 
 all that fulfils the end of life by bringing glory to 
 God — is of the Spirit. By the Spirit the True 
 Vine abides in the branches and the branches abide 
 in the Vine, apart from which they can do nothing, 
 in union with which they bear 'much fruit\' By 
 the Spirit" we live, i.e. receive and maintain our 
 spiritual life, our very existence in the higher 
 possibilities of our nature ; by the Spirit we may 
 also take step after step along the way of life (ei 
 ^oifiev TTvevfiaTi, Trvevixari, koI (TToi:)^a>fiev). Thus in 
 V. 26 the Apostle returns to the practical rule with 
 which he set out in v. 16. 
 
 Gal. vi. r. A particular instance follows of the influence of 
 
 the Spirit upon daily life. Even if (iav KaC) a man 
 be surprised in some trespass, you, the spiritual 
 members of the Church, restore one that is such in a 
 spirit of meekness. True spirituality shews itself in 
 yielding the fruit of the Spirit, for which opportunities 
 are given in intercourse with other members of the 
 Body of Christ. It is by the regular discharge in 
 the Spirit of Christ of the duties that arise from 
 
 ^ Jo. XV. 4f. The metaphor is found already in Hosea xiv. 8; 
 for its use in the N.T. see Mc. iv. 20, 28, Jo. xv. 1 — 10, Rom. vi. 
 22, Phil. i. II, iv. 17, Col. i. 6, 10, Heb. xii. 11, Jas. iii. 18. 
 
 ^ irve.viJ.aTi. Lightfoot prefers 'to the Spirit,' comparing 
 Rom. vi. 2, xiv. 6, 2 Cor. v. 15. But this involves the use of 
 the dative in two senses within the same short sentence, for he 
 translates the second irveifiaTi 'by the Spirit.' 
 
The teaching of the Pauline Epistles (ii) 211 
 
 the relations of the present life that Christians are Part 11. v. 
 trained for their future life with God. Whatsoever Gai. vi. 7 f. 
 a man has sown, that shall he also reap ; for he that 
 sows to his own (eaurov) flesh shall of the flesh reap 
 corruption, whereas he that sows to the Spirit shall 
 of the Spirit reap eternal life. To sow to a man's 
 own flesh is to live for the gratification of his lower 
 nature ; to sow to the Spirit^ is to follow the higher 
 intuitions which come from the Holy Spirit in 
 the heart. From the former course of action 
 there results the decay of all that is best in human 
 nature, and at length the utter corruption of the 
 dead soul ; from the latter, the quickening and 
 ripening of a character which, when it has been 
 matured, will be the lasting possession of those who 
 have cultivated it during the present life. Life in 
 the Spirit is eternal life sown and growing to 
 maturity ; eternal life is life in the Spirit matured 
 and harvested in the Kingdom of God. 
 
 2. " The Epistle to the Galatians stands in 
 relation to the Roman letter as the rough model to 
 the finished statue^" But on the whole the doctrine 
 of the Spirit comes to the front in Romans less often 
 
 * la-uToB is not repeated, for the Spirit is not the man's own, or 
 if his own spirit is intended, it is regarded as taught and filled by 
 the Spirit of God. 
 
 ^ See Lightfoot, Galatians^, p. 49. He adds, " Or rather, if I 
 may press the metaphor without misapprehension, it is the first 
 study of a single figure, which is worked into a group in the latter 
 writing." This extension of the figure may help to explain the 
 somewhat different proportions which the subjects of Galatians 
 assume in Romans. 
 
 14 — 2 
 
212 The Holy Spirit in the New Testament 
 
 Part II. V. than in Galatians ; there are casual references to it 
 throughout the Epistle, but nothing like a sys- 
 tematic treatment of the subject is attempted except 
 in ch. viii. That chapter, however, carries the 
 teaching of the Galatian Epistle some way further, 
 and places St Paul's conception of the work of the 
 Spirit in a new and highly interesting light, by 
 bringing out its connexion with his soteriology. 
 
 Rom.i.3f. The antithesis according to flesh, according to 
 spirit, appears at the vpry beginning of the Epistle 
 to the Romans, but in reference to the Incarnation 
 and Resurrection of Christ, who was made of the 
 seed of David according to the flesh ; who was 
 declared^ Son of God in power according to the 
 spirit of holiness by (e^ resurrection from the dead. 
 Jesus Christ became son of David by a generation 
 which though, as the Church now knows, it was 
 mediated by the Holy Spirit, in every other respect 
 followed the course of nature (/caroL (rapKof. But 
 notwithstanding His truly human birth. He was 
 Son of God, and His Divine sonship was vindicated 
 by an event which did not belong to the natural 
 order of things but was due to supernatural and 
 spiritual forces (/cara ttv^vilo), even to that spirit of 
 holiness"" which characterized His whole life, and 
 triumphed over death^ 
 
 ^ opurOevTO's, defined, marked out, not made (yevo/iivov. Gal. iv. 
 4). Cf. Acts X. 42 o wpi(Tfievoi...Kpi-nj's, xvii. 31 /xe'AAei KpiV€LV...iv 
 avopi (J) otpuTtv, irta-Tiv Trapa(r\uiv irScriv avacrrjjo-as awTov. 
 Cf. Rom. IX. 5 i^ wv o ;^pioTOS TO KOTO. a-apKOL. 
 
 ' I.e. the spirit whose note was holiness. 
 Cf. Rom . vili. 1 1 to 5ri/«v/*a toD eyeipavros tov 'IiytroSv. 
 
The teaching of the Pauline Epistles (ii) 2 1 3 
 
 In ch. i. II there is a passing reference to the Part 11. v. 
 spiritual gifts imparted by the ministry of the Rom.i. n. 
 Apostle. But it is in ch. v. that the ethical work 
 of the Spirit first comes into view as a consequence 
 of our Lord's work of redemption and justification. 
 The passage occurs at the end of the great argument 
 which establishes justification on the basis of faith. 
 Jesus Christ was raised because of our justification. Rom. iv. 
 Therefore being justified on the ground of faith let 3-5. 
 us have peace with God through our Lord Jesus 
 Christ... and let us rejoice in hope of the glory of 
 God... Let us also rejoice in our tribulations, knowing 
 that tribulation works endurance, and endurance 
 ■ probation, and probation hope, and hope does not put 
 to shame. Of this we are confident, because the love 
 of God has been poured out in our hearts through 
 Holy Spirit that was given to us. 'Since the day 
 (the Apostle would say) when the Spirit was given 
 to each of us\ there has been perpetually in our 
 hearts the sense of God's love to us in His Son, 
 poured out upon them by the Spirit which was then 
 received.' Here the Spirit is regarded as the source 
 of Christian experience in so far as it realizes the 
 Divine Love of redemption. It is due to the Spirit 
 that the love of God is to believers not a mere 
 doctrine, but a fact of their inner life, continually 
 present to their consciousness, and inspiring a certain 
 hope of future blessedness. 
 
 ' So$evTos, not SeSo/tevou. On the other hand the experience 
 which ensues upon the first gift is continuous (ckkcxvtoi, not 
 
6ff. 
 
 i4flF. 
 
 214 The Holy Spirit in the New Testament 
 
 Part II. V. The seventh chapter strikes the keynote of 
 
 Rom. vii. 'Spirit' vevsus ' flesh ' which dominated the closing 
 chapters of Galatians. When we were in the flesh 
 the passions of our sins, which were through the 
 Law, were active in our members. But as things now 
 are {yvv\ Se), we are discharged from the Law, our 
 old relations with the Law are broken (M...so tha,t 
 we may serve in newness of spirit and not in oldness 
 of written ordinance. ' Not that the Law is itself 
 the cause of sin or death, or a mere written form ; 
 on the contrary, it is spiritual ia its purpose and 
 
 Rom. vii. requirements. It is I, the human ego, that am 
 fleshly (crdpKLvo<s) and therefore the slave of sin. 
 In me, at least in my flesh, in my lower nature, good • 
 does not dwell ; if my higher self, my rational nature 
 (6 voGs), consents to the Divine Law — video me/iora 
 proboque — my lower self is from time to time taken 
 captive by the law of Sin, a ruling power which 
 resides in the body and uses its members as its 
 
 Rom. vii. instruments. Thus in my one personality (auros 
 eyw) I am divided between two masters, my mind 
 serving the law of God, my flesh the law of Sin, 
 So miserable (TakaLvcopo^ iyo) dvdpoiiro?) is my con- 
 dition apart from Christ.' 
 
 But all is changed when Christ enters the field 
 of human life and is received by faith. The law of 
 Sin and Death is now vanquished by a new and 
 
 Rom. viii. stronger principle, the law of the Spirit of life in 
 Christ. What is the history of this new force in 
 human life ? It begins with the mission of the 
 Son of God, who took the likeness of flesh of sin, i.e. 
 
 25 
 
 I ff. 
 
The teaching of the Pauline Epistles (ii) 2 1 5 
 
 flesh such as ours in every respect except its sin, Part 11. v. 
 and in this flesh, this visible bodily nature, exposed 
 to all the temptations which beset such a nature, 
 condemned sin and put it to death by dying to it, 
 and by this victory of a true humanity over sin 
 opened the way for the attainment by men in the 
 flesh of the righteousness which the Law demands 
 {^o SiKaCwfjua Tov vofiov), but has hitherto demanded 
 in vain. For the victory of Christ has not only 
 a negative, but a positive result ; on the one hand it 
 has destroyed the power of the principle of Sin, 
 on the other it has brought to us through the 
 Resurrection the power of the Spirit of Christ. This 
 new power dominates those who yield themselves to it 
 and walk not according to flesh but according to spirit. Rom. viii. 
 To them the higher nature of man, which even in * 
 the heathen is on the side of righteousness, no longer 
 resists the impulses of the flesh unaided and suffers 
 hopeless defeat, but is reinforced by the Spirit, 
 which leads it to victory. Thus we are brought 
 back to the struggle between flesh and spirit. But 
 though the conflict is the same which is described in 
 Galatians, the treatment is entirely fresh and goes 
 more deeply into the heart of the matter. For those 
 who are according to flesh set their minds upon the 
 things of the flesh, but those who are according to 
 spirit, upon the things of the Spirit. For the mind set 
 upon the flesh is death, but the mind set upon the 
 Spirit is life and peace ; because the mind set upon 
 the flesh is hostility towards God, for it is not 
 in a state of subjection to the law of God {for 
 
2i6 The Holy Spirit in the New Testament 
 
 Part II. V. neither can it be), but those who are in flesh cannot 
 please God. 
 
 The argument is not easy to grasp, but it seems 
 to be as follows. ' I spoke of the attainment of 
 righteousness by those who walk after spirit and not 
 after flesh. For there are two opposite conditions 
 of mind, that in which men's thoughts and affections 
 are centred on the life of sense, and that in which 
 they find their satisfaction in things that are spiritual 
 and eternal. And these two states cannot lead to 
 the same end, for the one is a state of spiritual death 
 and the other is life and peace, the life of the Spirit 
 and the peace of God, which comes from union with 
 Christ. The mind which is dominated by the flesh 
 cannot please God or fulfil the law of righteousness, 
 for it habitually resists the Divine Will and is, openly 
 or secretly, consciously or unconsciously, the enemy 
 of God\' 
 
 Rom. viii. But you^ (the Apostle continues) are not in flesh 
 
 but inspirit, if the Spirit of God really (ciTrep) dwells 
 in you. But if any has not Christ's Spirit, that man 
 is not his. If however, Christ is in you, the body 
 indeed is dead because of sin, but the spiHt is life 
 because of righteousness. But if the Spirit of him 
 who raised Jesus from the dead dwells in you, he who 
 raised Christ Jesus from the dead shall quicken even 
 your mo74al bodies because of his Spirit that dwells 
 in you. 
 
 ^ Cf. Jas. iv. 4. 
 
 ^ Emphatic : ' You who walk after the Spirit, in whom the 
 Spirit dwells.' 
 
The teaching of the Pauline Epistles (ii) 217 
 
 In other words : 'You, Roman believers, are not Part 11. 
 in the condition of those whose affections are set 
 upon the flesh; you are "in spirit\" in a state of 
 spiritual activity, if the Spirit of God does in very 
 truth dwell in you, as indeed He does if you are 
 members of Christ ; for the man who has not 
 Christ's Spirit, which is the Spirit of God, is not 
 Christ's. Christ is in all His members by His 
 Spirit. But if Christ is in you, the life of righteous- 
 ness has begun in your human spirit, quickened by 
 the Spirit of God. For the time, indeed, the new 
 life does not shew itself in the body, which is still 
 dead° because it is the seat of sin. But the body, 
 too, must eventually yield to the law of the spirit of 
 life ; as Jesus Himself was raised accocding to the 
 spirit of holiness, so will the Spirit of God which 
 dwells in you bring about the same result.' If we 
 accept the Alexandrian reading (Sia tov Ivoikovvto^ 
 TTvevfiaro's^) the Spirit is the Agent — if the 'Western ' 
 reading (Sia to ivoLKovv Trvevfia*), He is the Cause, 
 of the resurrection of the body. In either case the 
 effect is due to the indwelling of the Spirit, and not 
 to a power working ad extra ; there is no resurrection 
 after the likeness of Christ's Resurrection except for 
 those who already are alive in spirit through the 
 
 ^ KttTa crapKa, Kara TTvev/ia, are now exchanged for kv a-apKi, Iv 
 irvevii.wn. It is not conduct which is now in view so much as the 
 sphere in which a man's inner life is lived. 
 
 ^ viKpov, not simply Ovrfrov : dead potentially and relatively. 
 From another point of view the bodies of believers are a ' living 
 sacrifice' (Rom. xii. i). 
 
 3 &o codd. XAC. « So codd. BD. 
 
12 f. 
 
 2i8 The Holy Spirit in the New Testament 
 
 Part II. V. immanent presence of the Spirit of God and of 
 Christ. 
 
 Even in this most systematic of his Epistles 
 St Paul repeatedly pauses to point the moral of his 
 argument. So he does here. The indwelling of 
 the Spirit lays the believer under an obligation which 
 must be discharged by living as the Spirit directs. 
 
 Rom. viii. So then, brethren, we are debtors not to the flesh, to 
 live according to flesh [but to the Spirit, to live after 
 the Spirit], for if you live according to flesh, you are 
 on the point (jLieXXere) to die, but if by the Spirit you 
 put to death {davaTovre) the deeds of the body, you 
 shall live. ' The flesh has no claim upon you, for it 
 works death ; the Spirit, which kills the flesh, brings 
 you life. And consider what the life of the Spirit 
 
 Rom. viii. means. As many as are led by Gods Spirit, these 
 are God's sons (vloC). For you received not a spirit 
 of slavery, leading you again to fear, but you received 
 a spirit of adoption, in which we cry^, ^Abba, Father'; 
 the Spirit bears witness jointly with our own spirit 
 that we are Gods children (tIkvo). As the slave is 
 marked by the slavish spirit, so the filial spirit is the 
 sure sign of sonship. But the Spirit received at 
 baptism is a filial Spirit ; it inspires the daily Pater 
 noster of the Church ; in those who are led by it, 
 it is a joint-witness with their own consciousness 
 that they possess the nature as well as the rights of 
 
 ^ Not KpaZfiv, as in GaL iv. 6 (see p. 205), nor Kpd^ere, as the 
 context might seem to require (ov yelp eXa'/3eT£...aXA" cXa'/Serc... 
 Iv w ktK), but Kpa^oiJ-ev, as a statement which is true of all 
 Christians. 
 
 14 
 
The teaching of the Pauline Epistles (il) 219 
 
 sons\ There is no return in their case to the state Part 11. v. 
 of fear'' in which they Hved under ,the Law, for they . 
 know God to be their Father, and themselves 
 His accepted sons. More than this, they know 
 themselves to be His heirs. But if we are Rom. viii. 
 children, we are also heirs, heirs of God and joint- '''' 
 heirs with Christ, if in truth we suffer jointly with 
 him, that we may also be jointly glorified^. As the 
 only begotten Son is the Heir'', the adopted and 
 regenerated children are also heirs, but on the con- 
 dition that they share the sufferings of the Son. 
 Present suffering, if borne in fellowship with Christ, 
 is so far from casting a doubt upon the reality of our 
 sonship that it lies on the direct road to its realiza- 
 tion in the glory of the children of God. All nature Rom. viii. 
 suffers in this imperfect state, and its sufferings 
 extend even to those who are under the law of the 
 Spirit of life. We ourselves also, though we have the Rom. viii. 
 firstfruits of the Spirit — we ourselves also groan ^^' 
 within ourselves, waiting for adoption, nam-ely the 
 emancipation of our body. For adoption has been as 
 yet received only in part ; the Spirit in us is but the cf. Gai. 
 firstfruits of the great harvest of spiritual life ; our 
 emancipation is incomplete, for the body is still 
 subject to death and the instrument of sin. ' First- 
 ^ They are rcKva Bmv and not only viol by a process of 
 
 viofletrta. Cf. Jo. i. 12 f. TCKva. 6€0v...iK Oeov iyevvtjOrja-av, I Jo. iii. I 
 iroTan~t]v ayamju SeBtaKev ■q/uv o irarrjp cva TCKva Oeov KXifjOwfi-ev ' Kat 
 la/xiv. 
 
 ^ oi...iraXtv eU ^o/8ov. 
 
 ' Cf. 2 Tim. ii. ii. 
 
 * Cf. Mc. xii. 7 (so also Mt, Lc), and see Heb. i. 2, vi. 17. 
 
2 20 The Holy Spirit in the New Testament 
 
 Part II. V. fruits ' (dvapxn) applied to the Spirit in believers 
 . recalls St Paul's use of ' first instalment ' (dppafidav) 
 in 2 Cor. i. 22, v. 5. The present metaphor is 
 drawn from the ceremonial of the Passover, the 
 other from the mercantile life of the Greek towns ; 
 while the latter was specially appropriate in a letter 
 to Corinth, the former would appeal to the large 
 Jewish element in the Church at Rome. Both yield 
 the same general sense. The spiritual life already 
 imparted to the Church is inchoate, and cannot be 
 perfected until the body has been set free from the 
 law of sin and death. When at length the body has 
 been emancipated and made ' spiritual,' the adoption 
 will be complete. The firstfruits will be merged 
 in the harvest, the first instalment in the full inherit- 
 ance of the sons of God. 
 
 Rom. viii. Yet One further contribution is made by this 
 
 great chapter to St Paul's doctrine of the Spirit. 
 He has spoken of the groans of suffering Nature 
 being shared by the half-emancipated children of 
 God. Meanwhile, however, we are not left without 
 effective help in our struggle with sin and death. 
 In like manner also the Spirit supports our weakness; 
 for what we should pray so as to pray as we ought 
 we know not, but the Spirit itself entreats for us with 
 groans which are not to be expressed in words. But 
 he who searches the hearts of men knows what is the 
 mind^ of the Spirit, becaztse it is in accordance with 
 the will of God^ that he entreats for saints. The 
 
 1 TO <f>p6vr]fia, the contents of the mind, its purpose and intent. 
 
 ' Kara. 6t6v : cf. 2 Cor. vii. lo. 
 
The teaching of the Pauline Epistles (ii) 221 
 
 very Spirit of God within us bears His part' in our Pan 11. v. 
 present difficulties. As He cries in us and we in 
 Him Abba, Father, so He shares the groans of 
 our imperfect nature, converting them into prayers 
 without and beyond words. There are times when 
 we cannot pray in words, or pray as we ought ; but 
 our inarticulate longings for a better life are the 
 Spirit's intercessions on our behalf, audible to God 
 who searches all hearts, and intelligible and accept- 
 able to Him since they are the voice of His Spirit, 
 and it is according to His will that the Spirit should 
 intercede for the members of His Son. 
 
 There is perhaps nothing in the whole range of 
 New Testament Pneumatology which carries us so 
 far into the heart of the Spirit's work. He is seen 
 here in His most intimate relations with the human 
 consciousness, distinct from it, yet associated with 
 its imperfectly formed longings after righteousness, 
 acting as an intercessor on its behalf in the sight of 
 God, as the glorified Christ does^ ; not however in 
 heaven, but in the hearts of believers. The mystery 
 of prayer stands here revealed, as far as it can be in 
 this life ; we see that it is the Holy Spirit who not 
 only inspires the filial s-pirit which is the necessary 
 condition of prayer, but is the author of the ' hearty 
 desires ' which are its essence. 
 
 ^ Foi crvvavTi\aiJi,^a.v€crdai cf. Lc. X. 40 (7rtpi£a-irS.TO...(rvvavTi\d- 
 
 ^ Cf. V. 34. As the Spirit vTreparrvyxavei, SO also the Ascended 
 Christ evTvyxa-vei vwip -^p-wv. Or, as St John expresses the 
 same truth, the Son is also our ■jrapd.Khiyro's, but irpos tov irarepa. 
 (i Jo. il. i). 
 
22 2 The Holy Spirit in the New Testament 
 
 Part II. V. Here the systematic teaching of Romans ends; 
 but the second half of the Epistle yields several 
 incidental notices of the place which the Holy Spirit 
 fills in the Christian life. If the members of Christ's 
 Rom. xii. body are fervent in spirit^, it is because the fire of 
 "■ the Spirit has raised their natural lukewarmness to 
 
 the boiling heat of a great enthusiasm. If they are 
 distinguished by a joyous spirit which triumphs over 
 Rom. xiv. circumstances however adverse, it is because the 
 ^^' Kingdom of 6^£>fl^ which the Christ came to establish 
 
 upon earth is righteousness and pea^e, and joy in 
 Rom. XV. Holy Spirit"^ ; if they abound in hope, it is in 
 '^' the power of Holy Spirit; if- the Apostle would 
 
 appeal to the sympathy of men, most of whom were 
 personally unknown to him, he beseeches them by 
 Rom. XV. the love of the Spirit, that brotherly love which the 
 ^°' one Spirit implants in all Christian hearts. In the 
 
 mission work of the Church there was no less need 
 and there had been no less evidence of the Spirit's 
 presence. To the Spirit, in fact, was due the con- 
 version of the Gentiles ; St Paul had received a 
 special gift of Divine grace in virtue of which he 
 Rom. XV. was the m,inistering priest of Jesus Christ for the 
 Gentiles, doing the sacrificial work of the Gospel of 
 God by offering up the Gentile Churches'. But he 
 
 ' T<3 irvevfLaTL ^eoi/res. Cf. Acts xviii. 25 and contrast Apoc. iii. 
 16 \\iapos €t, KoX ovT£ ^€Ot6s ovre tjnj)(p6^. 
 
 " Cf. Acts xiii. 52, Gal. v. 22, i Thess. i. 6. Our Lord 
 Himself, on the one occasion when He is said to have been 
 
 stirred by an emotion of joy, i^yaWiao-aro T<|i Trvru/xart t(3 ayiio 
 
 (Lc. X. 2 1 ; see p. 60). 
 
 " It is impossible to miss the import of the series of sacrificial 
 
 16. 
 
The teaching of the Pauline Epistles (ii) 223 
 
 knows that his offering could not have been accept- Part 11. v. 
 able unless it had been sanctified in Holy Spirit, 
 the Spirit of God falling upon the hearts of the new 
 disciples like fire from heaven upon a sacrifice and 
 consecrating them to the service of the Living God. 
 All that the great Apostle had done at the time 
 when this Epistle was written — and it came at the 
 end of his missionary journeys, when he had practi- 
 cally finished his evangelistic work in Asia Minor 
 and Greece — had been wrought by Christ through 
 his hands in the power of the Spirit^. The greatest Rom. xv. 
 of Christian missionaries realized that his power lay 
 not in himself but in the Spirit of Christ, who used 
 him as the instrument of His grace. 
 
 words (XeiToupyos, Upovpyeiv, 7rpo<T<f>opd, euwpocrSeKTOs). Cf. Rom. 
 xii. I, I Pet. ii. 5. 
 
 ^ KaTcipyaeroTO Xpitrros 8t' e/ioB...£V 8wa/X£i irvevp-OTOS (+ aylov 
 
 ACD, + 6eov NL). The relation of Christian work to Christ, the 
 Spirit, and the human agent is here clearly seen. 
 
VI. 
 
 THE TEACHING OF THE PAULINE EPISTLES (iii). 
 
 Phil. i. 19. TouTo jjiot, diro^rja-erai et? a-coTrjpiav, Bid t^? vfiwv 
 
 Beijaeeoi koX eTTi'^opijyea^ tov •7rvev/j,aT0(; Irjcrou XptcrToi). 
 Phil. i. 37. 'Akovo) oTi a-TrjKeTe iv kvl Trvevfiari, fiia yfrvx;^ avvaO- 
 
 "KovvTef; rfj irlarei rov eiayyeKiov. 
 Phil. ii. I. Et Tt? KOLvmvia irveviiaTO<i...'!r\'t)pwaare fiov rrjv 'xapov 
 
 "va TO avTO <f>povr}Te. 
 Phil. iii. 3. 'H/i6ts yap icr/j,ev 17 TrepiTO/iij, 01 •jrvevfiari, deov \aTpevovTe<; 
 
 . . .Kal ovK ev crapKl TreTrot^ore?. 
 Col. i. 8. 'O Kot Si;\co<7a? ■^fiiv ttjv v/i£v dydiTTjv iv TrvevfiaTi. 
 
 Eph. i. 13. 'Ev w Kal iTKTTevaavre^ e<T<f>pajyia6rjTe t£ irvevfian t^? 
 
 iirayyeKl,a<; rm dylqi, o ecrrtv dppa^wv Tfj<! K\'r]povo/iia<i •qfiwv, 
 
 ei<s dirokvTpaxrvv rrj^ 7repi7roiija-eco<;. 
 Eph. i. "Iva 6 ^6os...Sfi097 vfup trvevfia ao(pl,a<; Kal diroKaXv- 
 
 ^^ ' ■^60)? iv iiriyvolxrei avrov, ire(j)coTia-fievov9 tou? 6<f>da'Kfiov^ 
 
 T^? Kaphia^ vp,wv ktX. 
 Eph. ii. At' avrov e^o/jbev rrjv irpoaaywyrjv ol dfi^oTepoi, iv evl 
 
 '® 7rvevp,aTi •jrpo'i tov TraT€pa...iv <p Kal vfieK avvoiKohop.elo'Oe 
 
 et9 KaroLKr)Trjpiov tov Oeov iv TTvevfiari. 
 Eph. iii. 5. ' ATreKaXv^dr] [to fiVffT'^piov tov j^jOtOTou] TOis dyiOK 
 
 dTro(7Tokot,<; avTov Kal •7rpo<j}'^Tai<s iv wevfiaTi. 
 Eph. iii. "Iva S^ vfiiv KaTa to ttXovtoi} Trj<s B6^rj<: avrov Bvvdfiet 
 
 16 f. KpaTaicodrjvai Bia rov irvevpjaro'i avrov et? rov eaco dv6pwirov, 
 
 KaroiKijaai tov j(^pi,arov Bih t^s Trio-Teto? iv rail KapBiai^ 
 
 vfi&v iv dyaTTp. 
 Eph. iv. 3f. ItirovBd^ovTef rrjpeiv rrjV evorr/ra rov •jrvevp.aro'i iv rm 
 
 avvBeafifp t»)s elprivq^. %v a&fia xal Iv •irvevfjia...el<i Kvpto<;, 
 
 fiia TTtcTTt?, ev ^aTrria/Jia, eZ? ^eos Kal Trarrjp iravrmv. 
 
The teaching of the Pauline Epistles (iii) 225 
 
 Avaveovcrdai Se too Trvev/iaTi tov vo6<; v/xoov, koI ivSv- Part II. vi. 
 aaaOai tov Kaivov avOpanrov. — ; — 
 
 Mt; XvirelTe ro irvevfia to cr^iov tov 6eov,iv m ia-(f)payicr- Eph.iv.30. 
 di^Te ell rjfiepav aTroXurpooa-ea)^. 
 
 Mri fieOva-Keade oivo), iv cS iarlv accoTLa, aWa ifkripova-de Eph. v. 
 
 ev •7rv£vfiaTi,'\aXovvTe<; eavToli ylrdkfiolt; koX v/mvoi<; koX dSal'} '* ^• 
 TrvevfiaTiKoi'!. 
 
 Kai TTjv fidxaipav tov 'irvevfiaTo<; [Be^aade], 6 ia-Tiv pfj/xa Eph. vi. 
 
 deov, Sta irdiTT)'; irpocrevxfi'j koX herjcrem'i irpoa-ev^ofievoi, iv '''■ 
 iravTv Kaipa ev TrvevfiaTi. 
 
 ' O? e^avepcodi] ev aapici, eBiKaicodrj iv -Trvevp-aTt,. i Tim. iii. 
 
 To he irvevfia j0i?tw9 Xeyei oti ktX. '"■ 
 
 AvafiifjLV)jaK(o ae dva^airvpelv to -yapiafia tov deov, o i. 
 eaTiv ev aoX Std tij? iiriQeaeoj'; toiv ')(ej,p5)v jjlov ov yap i Tim. i. 
 eBcoKev rfjuv 6 de6<; irvevfia Sei\ia<i, dXXa Bwdfieco^ Kal 
 07077179 Kal aw^poviaixov. 
 
 Trjv KaXrjv TrapaffijKTjv <f)v7ui^ov Bid -jrvevfiaTog dyiov tov 2 Tim. i. 
 ivoiKOvvTO<; iv ■qpZv. '*' 
 
 ' Eo-(BO-6i' fj fid's Bid XovTpov 'iraXivyeve<ria<; Kal dvaKaivco- Tit. iii. 5. 
 crecov •jTvev/jLaTO'i dyiov, ov e^e')(eev e<j)' -^fidi; TrXovaico^ Bid 
 Itjcrov Xpto"To{i TOV <r(jOTfipo<; -^/jlcov. 
 
 "SiVveirifiapTvpovvTO^ tov deov a-rffieLoi'i Te koI Tepaaiv Kal Heb. ii. 4. 
 "iroiKiXaii! Bwdfiecriv Kal irvev p.aTO'i dyiov fj,epicrfioi<} Kard ttjv 
 avTov deXrja-iv. 
 
 Ka^6i>? Xeyei to uvevfjia to dyiov. Heb. iii. 7 
 
 'ABvvaTov ydp Tov'i dira^ (j)coTia-6evTa<; yevarafievov^ Te '■"• ''J' *' 
 T^y Bcopeai ttji; iirovpaviov Kal iMeToxovi yevrjOevTai irvev- jj^j^ ^j 
 fMTo<i dyiov Kal KaXov yevaafievov; deov prjfjia ktX. 
 
 ' O9 Sta irvev fJbaTot; alcoviov eavTov irpocrriveyKev dficofiov Heb. ix. 
 Tft) Oeaj. '*■ 
 
 O TOV vlov TOV deov KaTa'KaTTjffa^, Kal to ai/ia t?}? Heb. x. 29. 
 oiad^KTj'i KOivov •qyriadiJievo'i iv a> ■^yidadT], Kal to irvevfia t^9 
 XdpiTOi ivv^pia-a'i. 
 
 s. H. s. IS 
 
226 The Holy Spirit in the New Testament 
 
 Part II. vi. It is characteristic of St Paul that he does not 
 return, except incidentally or for a practical purpose, 
 to a subject which he has treated at any length in a 
 particular Epistle or group of Epistles. Thus tfie 
 doctrine of Justification by Faith, which is laboured 
 in the Epistles to the Galatians and Romans, re- 
 appears but twice ^ in the later letters. In like 
 manner the doctrine of the Spirit, also treated in 
 those Epistles, does not again come on for discussion. 
 But the work of the Holy Spirit enters so largely 
 into the life of the Church, and held so great a place 
 in the thought of the first age, that no Apostolic 
 letter to the Churches could ignore it altogether; 
 and references to it will be found in all the Epistles 
 attributed to St Paul with the exception of the short 
 private letter to Philemon. 
 
 I. The long imprisonment at Rome was to 
 St Paul in some respects a season of leisure and even 
 of liberty. He was free to think, to write, to teach, 
 and to preach^; and the enforced confinement to 
 hired lodgings offered opportunities for these employ- 
 ments, especially for the two former, which could 
 rarely have been found during the years of travel 
 and active work that preceded his arrest. It would 
 be surprising if no letters to the Churches had been 
 written in this interval, and those which have reached 
 us, the Epistles to the Philippians and Colossians, 
 and the encyclical to the Churches of Asia which is 
 
 ^ See Phil. iii. 6 ff., Tit. iii. 5 ff. 
 
 ° The Acts end with the significant words Kt)pvafTit>v...K<u, 
 
 oiSacTKuiv . . . fxeToi Trdo-rji Trappr/a-ia^ axoDXvTOJS. 
 
The teaching of the Pauline Epistles (iii) 227 
 
 known as the Epistle to the Ephesians', bear the Part 11. vi. 
 stamp of St Paul's mind and heart too plainly 
 to be attributed to a mere imitator of the great 
 Apostle. 
 
 For our present purpose we will take these three 
 Epistles in the order already given. It is probably 
 the chronological order^ and it will have the ad- 
 vantage of keeping to the last the most important 
 references to our subject in this group of letters, 
 
 {a) At Rome St Paul's vigorous personality had 
 roused the zeal of other preachers of the Gospel, 
 some of whom preached a Gospel which was not 
 his, and preached it in a spirit of partizanship, and 
 even with the malicious hope of adding bitterness 
 to the prisoner's lot. Yet he rejoiced in this state 
 of things ; the name of Christ was proclaimed even 
 by those whose purpose was to hurt His Apostle ; 
 and the very pain which their malice caused would 
 help on the Apostle's own highest interests. For Phii. i. 19. 
 / know (he writes to the Philippians) that this shall 
 turn to me for salvation^ through your supplication 
 and supply of the Spirit of Jesus Christ. The 
 prayers of the Philippian Church and the supply of 
 the Spirit to St Paul in his lodgings at Rome are 
 so closely correlated that in the Greek one article 
 
 "■ In support of the Pauline authorship of Ephesians see Hort, 
 I'rokgomena to Ephesians and Philippians, p. 45 ft- ; and on the 
 other side von Soden, History of early Christian literature (E. tr.), 
 p. 294 ff., or Jiilicher, Introduction to the N.T., p. 138 ff. 
 
 Hort, Prolegomena, p. loi f. In favour of placing Philippians 
 last see von Soden, op. cit. p. 47. 
 
 Cf. Lc. xxi. 1 3 a.iroPr)<TiTa.i, vfiLV eis jiaprvpLav. 
 
 15—2 
 
.?28 The Holy Spirit in the New Testament 
 
 Part II. vi. suffices for the two (Std rijs v/acui' Seif crews koa. 
 hn-)(ppy\yia<i). Writing to the Galatians four or five 
 years before, St Paul had spoken of the Spirit as 
 'supplied' through the ministry of the Church^ 
 Now he traces his own supply of the Spirit to the 
 prayer of the Church. He was confident that, as 
 his converts prayed, a fresh abundance of the Spirit 
 which was in Jesus Christ and had been sent by 
 Him'' would be poured into his heart, making for 
 his final salvation whether the present captivity 
 should result in life or in death. 
 
 Phil. i. 27 In the next passage St Paul's thoughts are 
 
 turned to the Philippians themselves. They also 
 had need of the Spirit of Jesus Christ, but for other 
 reasons. Against the persecutor they had shewn a 
 firm front ; they had learned not only to believe on 
 Christ, but to suffer for Him. Yet there was 
 evidently among them, though in a less developed 
 form than among the Corinthians, the spirit of 
 dissension and division. They needed not only to 
 resist the enemy, but to resist him with a united 
 
 Phil. i. 27. front ; to stand firm in one spirit, with one soul 
 striving in concert for the faith of the Gospel. The 
 Apostle presently returns to this point, which he 
 
 Phil. ii. if. knows to be vital. If then there is any exhortation 
 (irapaKXyjaL's) in Christ, if any consolation of love, 
 
 ^ Cf. Gal. iv. 5 o iiTLxopriyav vfuv to irvtv/j-a. This seems to 
 decide in favour of taking rov irvevfjt.aTo^ in Phil, as the genitive of 
 the object. The Spirit is supplied, not the supplier. 
 
 ^ -irvev/jM. 'Itjo-ov, Acts xvi. 7 ; Trvtv/jia. XpioToC, Rom. viii. 9> 
 I Pet. i. II. 
 
"The teaching of the Pauline Epistles (iii) 229 
 
 if any fellowship of spirit, if any feelings of tender- Part 11. vi. 
 ness and mercy, complete my joy that you be of the 
 same m-ind, having the same love, being of one soul, 
 setting your minds on the one thing. I.e. 'if you 
 can be moved by an appeal based on your Christian 
 faith or by the persuasiveness of the love it inspires 
 or by that common life in the Spirit which you 
 share with your brethren or by the stirrings within 
 you of God's own character of tender mercy, by all 
 these I entreat you to let nothing disturb your 
 harmony or divide you from one another ; thus you 
 will fill my cup with joy\' Here the Apostle re- 
 turns to a phrase which he had used in an earlier 
 Epistle ; the ' fellowship of the Holy Spirit ' has 
 met us already in 2 Corinthians, where it is asso- 
 ciated in the parting beniediction with the 'grace 
 of our Lord Jesus Christ' and the 'love of God.' 
 There the personal Spirit of God is directly in 
 view ; here perhaps rather the spiritual life which 
 is His work in believers. But 'fellowship of spirit' 
 is more than oneness of spirit ; it is that joint 
 participation in the Spirit's gifts and powers which 
 was in the Apostolic Church the acknowledged bond 
 of unity and communion between the baptized. 
 
 One more reference to the Spirit occurs in this Piui. iii- 
 Epistle, In ch. iii. 2 ff. the Apostle warns the 
 Philippians in no measured language against his old 
 adversaries, the Judaizing party, who were seeking 
 to undermine his work at Rome and were perhaps 
 
 ' The Apostle had already causes for rejoicing in his bonds 
 (i. 18) ; this would make his cup full. 
 
230 The Holy Spirit in the New Testament 
 
 Part II. vi. not wholly unknown at Philippi\ Beware of the 
 ' dogs^,' beware of the '■evil workers,' beware of the 
 'Mutilation.' For we^ are the 'Circumcision^ who 
 serve by God's Spirit, and glory in Christ Jesus, 
 and have not put our trust in the flesh. Circumcision, 
 considered as a mere rite, is simple mutilation ; the 
 true circumcision is that of the heart, in the spirit 
 and not in the letter ^ Spiritual Christians, therefore, 
 are 'the Circumcision,' for it is in them that the rite 
 finds its fulfilment. Such are Israelites indeed, who 
 with circumcised hearts render the spiritual service 
 which only the Divine Spirit can inspire. The 
 thought is in general the same as in Jo, iv. 23 f., 
 Rom. i. g'', where the human spirit is in view; but 
 in Philippians, if we accept the reading which has 
 the best support", the Spirit of God is specifically 
 mentioned as the power by which the human spirit 
 is enabled to worship in spirit and in truth. 
 
 ^ It is unexpected to find a reference- to the Judaizers in an 
 Epistle addressed to a city where there was not even a synagogue. 
 But St Paul's steps seem to have been dogged everywhere by 
 the Pharisaic party, and the fame of the Philippian Church may 
 well have brought them to Philippi by 59 or 60. 
 
 ^ Lightfoot : " St Paul retorts upon the Judaizers the term of 
 reproach by which they stigmatized the Gentiles as impure." 
 'Epyarai perhaps hints at their insistence on mere works, KOTaTo/iiJ 
 at their perversion of circumcision, which, as they taught it, was a 
 mere cutting of the flesh, without spiritual significance. 
 
 ^ 57/Acts, emphatic : 'we, and not they, as they claim.' 
 
 " Cf. Rom. ii. 29. 
 
 " The words in Rom. i. g come very near in other respects to 
 Phil. iv. 3 (o dco;...w Xarpcvo) Iv tm TTvev/iaTi /jlov). 
 
 " e«oS K*ABCD'= : ^to) N-^^D* is 'Western.' 
 
The teaching of the Pauline Epistles (iii) 231 
 
 (<J) In the Epistle to the Colossians the Apostle's Part 11. vi. 
 thoughts are carried by a new controversy into 
 another field, and he mentions the Spirit only once. 
 St Paul begins the letter as usual with a sympathe- 
 tic reference to the proofs of sincerity which the 
 Colossians had given : he had heard of their faith 
 in Christ Jesus and the love which they had towards 
 all their brethren in Christ (i. 4). Such love as Coi. i. 4— 
 Epaphras who knew them well had described could 
 only be in spirit (i. 8) ; it had its origin in hearts 
 quickened and warmed by the indwelling of the 
 Spirit of Christ. Of love as an evidence of the 
 Spirit's presence we have already heard much in 
 earlier Epistles'. 
 
 {c) The Epistle to the Ephesians has been sus- 
 pected because of its frequent coincidences with 
 Colossians. In one important respect, however, it 
 offers a striking contrast to Colossians ; it abounds 
 in references to the Holy Spirit. Nor are these 
 references by any means mere recollections of earlier 
 thoughts: some are such, no doubt, but in others a 
 distinct note of progress may be heard, as if the 
 writer were feeling his way to new points of view 
 upon a road which he had but in part explored. 
 
 The first mention of the Spirit (i. 13 f.) has • 
 many points of resemblance to 2 Cor. i. 22. In Eph. i. 
 whom — the Beloved (t^v. 3, 6)— having- also believed 
 and not only heard the Gospel (v. 1 3), you Gentiles 
 were sealed with the Spirit of promise, the Holy 
 Spirit, which is an earnest of our inheritance, unto 
 
 1 Cf. I Cor. xii. 31, xiii. i ff.; Gal. v. 22, Rom. xv. 30. 
 
232 The Holy Spirit in the New Testament 
 
 Part II. vi. the redemption of the possession, to the praise of his 
 glory. Hearing was in the case of the Asian 
 Christians followed by faith in Christ, and faith by 
 the seal of the promised Spirit, which was the 
 consecrating power in the life of believers and the 
 first instalment {appa^dtv) of their future inheritance, 
 that final emancipation from sin and death of the 
 new Israel, the Possession of God, which will issue 
 in the recognition by all His creatures of the moral 
 glory of God manifested in the completed history of 
 Redemption. In this passage the metaphors of the 
 seal and the earnest are reminiscences of the similar 
 
 Gai.iii. 14. passage in 2 Corinthians, and the ' Spirit of Promise' 
 recalls the promise of the Spirit in Galatians ; but 
 the setting is new, and it carries us into regions of 
 thought which are now for the first time connected 
 with the work of the Spirit. We learn what it is 
 
 Cf. Rom. that the Spirit as an earnest guarantees, namely, our 
 inheritance in the life to come, and the place it 
 
 Cf. Rom. fulfils in the purpose of God, working out the final 
 deliverance of His purchased people from the law 
 of sin and death, and calling forth the last great 
 Te Deum laudamus of angels and men. 
 
 With this passage it is natural to associate Eph. 
 
 Eph.iv.30: iv. 30, Grieve not the Spirit, the Holy Spirit, of 
 God, in which^ you were sealed unto the day of 
 emancipation. Here two of the keywords of ch. i. 
 1 3 occur again. Believers in their baptism received 
 the seal of the Spirit with a view to their complete 
 emancipation at a future day. As in i Thess. iv. 8 
 ^ cV <S, the element in which the sealing took place. 
 
 Vlll. 22. 
 
'The teaching of the Pauline Epistles (iii) 233 
 
 the Apostle finds an argument against the indulgence Part 11. vi. 
 of sin in an emphatic reference to the holiness of the 
 Divine Gift : ' the Spirit which sealed you is the 
 Holy Spirit, for it is the Spirit of God', whose 
 nature recoils from all contact with evil.' The thought 
 of a 'day of emancipation^' adds another motive, 
 placing the present struggle against sin in the light 
 of the day of Christ, which held so large a place in 
 early Christian thought. Lastly, the exhortation 
 not to 'grieve the Spirit ' represents the Spirit as 
 personal, identifying it with the Heart of God, as 
 in Isaiah Ixiii. IO^ To have received the seal of 
 the Spirit is not only a cause for thankfulness, but 
 a source of increased responsibility. The first instal- 
 ment of spiritual life which it brings is not an absolute 
 guarantee of final deliverance ; it makes for that end, 
 but may be frustrated by the conduct of the person 
 who has received it. 'You were sealed with the Spirit,' 
 the Apostle pleads; 'then do not break the seaP.' 
 
 To return to the first chapter; in v. ly the Eph. i. 17. 
 Apostle again refers to the Spirit, but with another 
 purpose. ' You are often named in my prayers ; 
 I give thanks to God for your faith, but I desire for 
 you yet larger gifts. I pray that God may give you 
 
 ^ TO irvev^a to aytov Tou ^eoS is intentionally reduplicative ; the 
 Holy Spirit is the Spirit of God, but the Apostle wishes to press 
 both points. 
 
 ^ The riiKipa. airoXvTpda-eais is doubtless the ijjuepa tou Kvptov 
 
 or the Parousia; cf. 2 Cor. v. 5, Phil. i. 6, 10; cf. Rom. viii. 
 
 19. 23. 
 
 ^ LXX. irapd^vav ro Trvev/ta airov (•13V1' 'pained'). 
 ^ Theophylact : firj Xwgs Ty]v cr<j)payLSa. 
 
234 '^^^ Holy Spirit in the New Testament 
 
 Part II. vi. a spirit of wisdom and revelation (dvoKaXv^ecot;) in 
 knowledge of him, you having the eyes of your heart 
 enlightened to the end that you may know what is 
 the hope of his calling, what the wealth of the glory 
 of his inheritance. ..and what the surpassing greatness 
 of his power... ThQ Spirit was given to the Church 
 at the Pentecost, and to each individual at baptism, 
 and the gift is continuous unless it is checked by 
 a course of sin. It is not then for this that St Paul 
 prays, but for a particular endowment of the Spirit, 
 ' a spirit,' i.e. a spiritual influence, productive of a 
 certain type of character or mind. As we read 
 elsewhere in his Epistles of a spirit of meekness 
 (i Cor. iv. 2i), a spiHt of faith (2 Cor. iv. 13), a 
 spirit of adoption (Rom. viii. 15), so the Apostle 
 speaks here of a spirit of wisdom and revelation^ — 
 the wisdom that apprehends God's will, the revela- 
 tion that makes Divine mysteries intelligible, by 
 lifting the veil from the heart, so that the glory of 
 the Christian calling with its hope for the future and 
 its promise of strength for the present is disclosed 
 to enlightened eyes. It is not the charismatic word 
 of wisdom (i Cor. xii. 8), or the power of apocalyptic 
 utterance (i Cor. xiv. 6) which is here in view, but 
 the inward illumination which is the normal outcome 
 of faith and love. St Paul desires this experience 
 for all his converts. Not all are prophets or seers"; 
 not all see visions or write apocalypses, but all may 
 
 Cf. Col. 1. 9 iva TrXfiptaO^Te tyjv IwCyvuxnv tou OfXrjfiaro^ avrov 
 ev TToarji (ro(liL(jf. koX crwecrci TrvevfianK^, 
 ^ Cf. I Cor. xii. 19 f 
 
The teaching of the Pauline Epistles (iii) 235 
 
 have their eyes open to see the true meaning of their Part 11. vi. 
 life in Christ\ 
 
 In ch. ii. 14 the Apostle strikes another note Eph.ii. 14 
 which is heard at intervals through the next two ^" 
 chapters. The union of Jew and Gentile in the 
 Body of Christ has created a new humanity; a 
 reconciliation has taken place between the two factors 
 which hitherto have been kept apart, in virtue of 
 the reconciliation of both to God by the Cross of 
 Christ. For through him we both have access in 
 one Spirit to the Father. Here the work of the 
 Spirit is seen in its relation to the work of the Son 
 and the love of the Father. ' Access to God ' is the 
 first great result of the Atonement, and it comes to 
 men through the mediation of the Son. ' Access ' is 
 another word taken over from the Epistle to the 
 Romans (v. 2). There however the Apostle thinks 
 chiefly of the terms of admission to the favour of God, 
 here he contemplates admission to His Presence^ ; 
 we are on the track of the ideas afterwards worked 
 out in the Epistle to the Hebrews. But St Paul, 
 while he emphasizes the redemptive work of the 
 Son, does not lose sight of its necessary sequel, the 
 guiding, inspiring work of the Spirit ; if the Son 
 has opened a new and living way into the Father's 
 
 ^ For this airoKakv^vi see Mt. xi. 25 f., amKakvil/ai aira (the 
 mystery of the Kingdom of Heaven, cf. Mc. iv. 11) j'iyirtois...ov8e 
 
 Tov iraripa Tts iTriyivtaa-KiL tl fJi^rj 6 vlos koI <L iav ^ovXtyrai o utos 
 
 aTroKa\vtj/ai. The Father reveals through the Son, the Son by 
 the Spirit. 
 
 ' In this sense it occurs again in Eph. iii. 12. 
 
iff. 
 
 236 The Holy Spirit in the New Testament 
 
 Part II. vi. Presence, it is the Spirit in whom we cry Abba, 
 Father ; in whom our hearts draw nigh. And it is 
 the oneness of the Spirit of access which makes all 
 who draw near to God through Jesus Christ to be 
 one in Him. Jew and Gentile now approach God 
 in one Pater noster, in one Eucharist ; they are one 
 Body, nay one man\ since they have one Spirit. A 
 common spiritual life animates and coordinates the 
 two great sections of the Christian Society. 
 
 This conception is worked out in detail at the 
 
 Eph. iv. beginning of the fourth chapter. Here the distinction 
 between Jew and Gentile disappears altogether. 
 The Apostle enumerates seven unities which ought 
 to triumph over all the elements of discord that tend 
 to keep believers apart : there is one body and one 
 Spirit. ..one hope. ..one Lord, one faith, one baptism, 
 one God and Father of all. But it is the unity of 
 the Spirit on which especial stress is laid, for if this 
 is wanting, the others lose their power to preserve 
 union. An earnest effort therefore must be made 
 (cTTTovSa^oi'Tes) to keep this unity in the bond 
 (o-ui'SecT-jLia)) of peace^ i.e. to maintain in the Body 
 of Christ the charity which binds its members into 
 a perfect whole ; whatever disturbs the peace of 
 the Church impairs the unity of the Spirit which 
 inhabits the Body. As the commentators point out^ 
 
 ^ £« li/a Kaivov dvOpiairov. Cf. Gal. iii. 28 ouic evi 'louSaios ovre 
 EWriv...iravT€i yap fi/xets «is icrri iv XptcrTco 'Iijo-ou. 
 
 ^ Col. 111. 14 rrjv ayairqv, o ecttiv OT;v8£(rjUos r^s TeXsidnjTOs. 
 ^ See the commentaries of Dean Armitage Robinson and 
 Bp Westcott ad loc. 
 
The teaching of the Pauline Epistles (iii) 237 
 
 it is not easy to distinguish here between the two Part 11. vi. 
 senses of ' spirit ' ; the ' one spirit ' may be either 
 the community of thought and feehng, of interest 
 and Hfe, which marks the living organism, or the 
 Divine Spirit through which this community is 
 gained. But if the first meaning is present in the 
 words, it passes insensibly into the second ; the 'One 
 Spirit' of V. 4 cannot be divorced from the 'One 
 Lord' and the 'One God and Father' of v. 5. 
 Viewed in connexion with the 'one Body,' it is the 
 spirit of the Church; but it also stands in relation to 
 Christ and to God, and is the very Spirit of Both. 
 
 From the unity of the Spirit St Paul passes at Eph. iv. 7 
 once to the manifold gifts of grace which create a 
 diversity of ministries without breaking the harmony 
 of the Body (iv. 7 — 16). The passage has affinities 
 with I Cor. xii. 4 — 28, Rom. xii. 4 ff., but it has 
 also characteristics which are its own. The gifts 
 are connected with the Ascension of the Christ ; 
 the ascended Lord gave them to the world, and 
 their purpose is to perfect the Church in Him. The 
 Spirit is not mentioned here by name, but no reader 
 of St Paul can doubt that His work is throughout in 
 the background of the Apostle's thought^ 
 
 Of the special gifts possessed by St Paul himself 
 and by other apostles and prophets mention has 
 been made at an earlier point in the Epistle (iii. 3, 
 5), where the Apostle speaks of the stewardship of Eph. iu. 3, 
 that grace of God which was given him for the 
 
 ' In T^s iinxopr]yia.s {v. 1 6) it almost comes into sight; cf. 
 Gal. iii, 5, Phil. i. 19. 
 
238 The Holy Spirit in the New Testament 
 
 Part II. vi. benefit of the Gentile churches. The mystery was 
 made known to me in the way of revelation (Kara 
 diTOKdkv\jjtv)...the mystery of the Christ, which in 
 other generations was not m.ade known to the sons 
 of m-en as it has now been revealed (direKaKvijidr]) to 
 his holy apostles and prophets in spirit. St Paul 
 knew himself to have been fitted for his 'steward- 
 ship' by an insight into God's great purpose of a 
 catholic mission which was not possessed by the 
 prophets of the older covenant, but at the time when 
 he wrote (j^vv) was shared by all the leading teachers, 
 the Apostles and Prophets \ of the Christian Church. 
 To a less extent and in a lower region of thought 
 this gift was bestowed on not a few of the non- 
 official members of the Church; it was one of the 
 
 r Cor. xii. commoncr charismata in the Church at Corinth, and 
 doubtless also in Asia Minor, at the time when this 
 encyclical was sent to the Asian Churches. Another 
 
 1 Cor. xii. form of 'revelation,' which was possessed by St Paul 
 himself, consisted in ecstatic raptures that seemed 
 to carry the man who was under their influence into 
 Paradise or to disclose to him the person of the 
 glorified Christ. But to these manifestations there 
 is no reference in Ephesians; the high level of 
 thought maintained throughout this Epistle does not 
 lend itself to a reference to the lower charismatic 
 gifts =. 
 
 The Spirit's work upon the individual life of the 
 
 ' Cf. I Cor. xii. z8, Eph. iv. 11. 
 
 - Contrast the list in Eph. iv. 11 with the much fuller one 
 given in i Cor. xii. 28. 
 
The teaching of the Pauline Epistles (iii) 239 
 
 ordinary believer receives illustration later in the Pa'nii.vi. 
 same chapter (iii. 16) where for the second time 
 the Apostle prays for the Churches addressed. 
 I bend my knees to the Father... that he may give to Eph. ui. 
 you according to the wealth of his glory to be ^ ' 
 strengthened with power through his Spirit poured 
 into the inner man, that the Christ may dwell through 
 faith in your hearts in love, yott. being rooted and 
 grounded^, that you may have full strength to appre- 
 hend with all the saints what is the breadth and 
 length and height and depth and to know the 
 knowledge-surpassing love of the Christ, that you 
 may be filed unto all the fulness of God. Though 
 the Spirit is named only at the opening of this great 
 prayer, it is necessary to have the whole before the 
 eye while we attempt to grasp the place which He 
 occupies in the process described. Beginning at 
 the end of the prayer and working back we see that 
 the goal of the Christian life is 'the fulness of God'; 
 that this is reached by the road of a knowledge 
 which surpasses all the intelligence of men, intuitively 
 realizing the love of Christ and apprehending the 
 vastness of the Divine idea of Redemption ; that 
 this knowledge comes from the faith by which Christ 
 dwells in the heart, and the love in which the root 
 and foundation of the higher life is laid. For no 
 step in this progress is human nature sufficient; 
 behind it all there lies the strengthening" of the 
 
 ' So Westcott in his posthumous Commentary on Ephesians ; 
 the text of WH. gives in love, rooted and grounded. 
 
 ^ With this KpaTaidiO^vai 8ta tov Trvcv/iaTOS cf. Lc. i. 80 
 
240 The Holy Spirit in the New Testament 
 
 Part II. vi. will, the understanding, the whole spiritual nature 
 or 'inner man' by the Spirit of God. Thus the 
 present prayer goes further and deeper than the 
 prayer of i. 16 ff. Spiritual strength is the primary 
 and most fundamental need of human nature on its 
 way to God, more fundamental than wisdom and 
 revelation, which are the adornments rather than 
 the essentials of the Christian life. 
 
 Eph. iv. . The inner life is again in view in ch. iv. 23 ff. 
 
 '^^^' St Paul's converts had been taught (iSiSdxOrjTe), 
 
 before their baptism or at an early stage in their 
 baptismal life, to put off, in relation to their former 
 manner of life, the old man... and to be renewed in 
 the spirit of their m^ind and put on the new man 
 which was created after God in righteousness and 
 holiness of the truth. A new self must take the 
 place of their former self; a self renewed continually 
 in the region of the spiritual life, and like unfallen 
 man, created after the image of God, in the righteous- 
 ness and holiness which spring from and are in 
 harmony with the truth. The spirit of the mind, 
 where the great change is wrought, is not the 
 Divine Spirit, but it is the sphere of the Holy 
 Spirit's operations, and its renewal and re-creation 
 are due to them. In a later epistle we shall find 
 this connexion explicitly stated'; here it is impUcit 
 only, but scarcely obscure. 
 
 iKpaTaiiMri irvevfiari, ii. 40 iKparaiovTo TrXrjpovfjiivov tro^i'a. The 
 present passage is remarkable for bringing together all the words 
 which signify strength or force {Svva.iJLci...KpaTaiiji6-^vai...°va i$i<T- 
 
 ' See Tit. iii. 5 8ta...dvaKaii'0j(r£(j)S ttvcv/xotos dyiov. 
 
The teaching of the Pauline Epistles (iii) 241 
 
 Two other passages in the Epistle to the Part 11. vi. 
 Ephesians place the work of the Spirit in relation 
 with the experience of the Christian life. The ex- 
 hilarating, uplifting, power of the Spirit is contrasted 
 by St Paul with the effect of overmuch wine upon 
 the intemperate. Be not drunken with wine, in which Eph. v. 
 there is excess, but be filled in spirit, speaking one to coi.iH. 
 another in psalms and hymns and spiritual songs, '^*' 
 singing and making music with your heart to the 
 Lord. It is of course not the use of wine^ that is 
 deprecated, but its abuse — a use in which there is 
 excess. Such carousals were too familiar in the Greek 
 cities of Asia Minora and they were the negation 
 of all spiritual influences'. But if Christians were 
 called to abstain from this shallow mirth, they 
 received immediate compensation ; their spirits were 
 filled with the wine of God, their hearts rose under 
 the power of the new Spirit of Christ ; and for the 
 drinking songs of heathendom, they had the psalms 
 of the Old Testament and Christian psalms based 
 upon them^ the hymns and odes which the Church 
 under the impulses of the Spirit was already 
 beginning to compose^ St Paul, however, would not 
 
 ' See I Tim. iii. 8, v. 23 (^u,^ oivw iroWu irpo(r«x°'^'*5-"°''"? 
 
 ° I Peter iv. 3 ojokctos yap 6 7ropeA.i;Xu6<i)S )(p6vo'S to ^ovkrifia 
 Tw iOvwv Karapyojcrdai, Treiropev/i.ei'ovi iv olvo<j)\vyiais. 
 
 ' Gal. V. 19 ff. TO epya rqs frapKO<i...iU6ai, Ktafi-oi koi ra o/iota 
 
 TOUTOtS. 
 
 * Jas. V. 13 €u^i;/xet Tis; ^aWirta: cf. I Cor. xiv. 15, 26. 
 ° Traces of such hymns are probably to be found in Eph. v. 14, 
 I Tim. iii. 16. 
 
 S. H. S. ^^ 
 
24 2 The Holy Spirit in the New Testament 
 
 Part 11. vi. limit thanksgiving to moments of exhilaration ; in 
 the Spirit all life could be a giving of thanks (v. 20). 
 Yet life in Christ has another aspect ; it is a 
 warfare with the powers of evil. And in this also 
 the Spirit bears its part, supplying the soldiers of 
 God with their chief weapon of attack and the 
 Eph..vi. power to use it. Take... the sword of the Spirit ^ 
 ''' ■ which is God's word (prjfiay, with all manner of 
 
 prayer and supplication praying at every season in 
 spirit. Any utterance of God, whether it comes 
 through a prophet or is addressed directly to the 
 heart, is a sword of the Spirit, through whom it 
 reaches us, to be used for a home-thrust at the 
 powers of evil. But it must be wielded by way of 
 (Sid) prayer and supplication, i.e. prayer rising to the 
 fervency of earnest entreaty. Such prayer, in all 
 its forms, is necessary not at some seasons only but 
 at all. Since the enemy is always with us, the 
 sword must be always in the hands of the Christian 
 soldier, and the prayer which gives it effect in his 
 heart. Both are due to the Holy Spirit ; for as it 
 is by the Spirit that God speaks in and to men, so 
 it is by the Spirit that the spirits of men hold 
 communion with God. 
 
 2. If the Epistles of the Captivity differ in 
 purpose and tone from St Paul's earlier letters, the 
 Pastoral Epistles are still further removed from 
 them, and it is not difificult to make out a case for 
 the widely accepted view that i, 2 Timothy and 
 Titus cannot in their present form be attributed to 
 
 1 Cf. Heb. iv. 12. 
 
The teaching of the Pauline Epistles (m) 243 
 
 the author of i Thessalonians, i and 2 Corinthians, Part 11. vi. 
 Galatians, and Romans. But the advocates of the 
 non-PauUne origin of the Pastorals are apt to over- 
 look an important element in the controversy. It 
 is forgotten that a writer of St Paul's versatility and 
 genius must have known how to adapt himself to 
 changed circumstances and a new theme. Certainly 
 the purpose of the Pastorals sufficiently accounts for 
 the absence of theological discussion ; if we nieet 
 with little or no reference to justification by faith or 
 to the inner life of believers, the purpose of these 
 letters explains this circumstance. Yet even in the 
 Pastoral Epistles Pauline theology is not unrepre- 
 sented, and in particular they contain several 
 characteristic allusions to St Paul's doctrine of the 
 Spirit. 
 
 In I Tim. iii. 16 the contrast of flesh and spirit i Tim. iii. 
 appears in a famous Christological passage. Great 
 is the Mystery of religion (t'^s eva-efiuai), who was 
 ■manifested in flesh, was justified in spirit. The 
 ■central truth of the Christian Religion is a mystery, 
 a Divine secret, long hidden but now revealed to 
 faith ; and this central mystery is the Person^ who, 
 preexistent and invisible, has been manifested" to 
 men in human form, and whose claim to be the 
 Righteous one was made good in the sphere of 
 the spirit, by the force and elevation of His life 
 and death, by the miracle of His resurrection and 
 
 ^ TO... /XVCTTrjpiOV, OS 
 
 ' With e^avepoi^r; used in reference to the Incarnation compare 
 .1 Jo. i. 2, iii. 5, 8. 
 
 16 — 2 
 
244 "^^^ Holy Spirit in the New Testament 
 
 Part II. vi. ascension*. 'Spirit' is here, as in Rom. i. 4, the 
 human spirit of our Lord, in union with the Divine, 
 and filled with the Holy Spirit which anointed Him 
 for His Messianic work. 
 
 Several passages in the Pastoral Epistles speak 
 of the work of the Holy Spirit in the prophetic 
 
 I Tim. iv. utterances of the Apostolic Church. Thus in i Tim. 
 iv. I, The Spirit expressly (prjrm) says that in the 
 latter times some shall apostatize from, the faith, 
 giving heed to deceiving spirits and teachings of 
 demons, there can be little doubt that a Christian 
 prophecy is cited, whether we have here the very 
 words of an utterance which had impressed itself on 
 the mind of the Church and become a tradition, 
 or only the substance of words such as might often 
 be heard in the churches from members of the 
 prophetic order. Further on in the same chapter 
 
 I Tim. iv. {v. 14) Timothy is reminded of the part which the 
 prophetic Spirit had borne in his own ordination: 
 neglect not the gift that is in thee, which was given 
 thee through prophecy with laying on of the hands of 
 the presbytery. The words 'through prophecy' (Sid 
 ■7rpo(l>7)T€ia^) are best explained by the reference in 
 ch. i. 18 to the prophecies that led the way to 
 Timothy, i.e. that marked him out for the future 
 companion of St Paul and led to his ordination to 
 that work. It is true that in the Acts no mention 
 is made either of the presence of prophets at Derbe 
 or Lystra at the time when Timothy went forth 
 with St Paul, or of any formal ordination by the 
 * Cf. Rom. i. 4, viii. 11. 
 
 14. 
 
The teaching of the Pauline Epistles (iii) 245 
 
 presbytery acting in concert with St Paul in the Part 11. vi. 
 laying on of hands. But the scene described in the 
 Epistles to Timothy accords with the account of a 
 primitive ordination given in Acts xiii. At Derbe 
 as at Antioch the first step may have been taken at 
 the suggestion of a prophet or prophets, who speak- 
 ing in the Spirit pointed out Timothy as the future 
 colleague of Paul and Silas\ Paul on his part 
 accepted Timothy'': the elders of the local Church 
 joined with the Apostle in the solemn imposition 
 of hands, and the heavenly spark was imparted 
 which needed only from time to time to be fanned 
 into a flame*. 
 
 The nature of this ordination gift is defined in 2 Tim. i. 7. 
 2 Tim. i. 7. After speaking of the charisma 
 which was in Timothy through the laying on of 
 his hands the Apostle proceeds : for God gave us 
 not a spirit of cowardice, but a spirit of power and 
 love and discipline (a-w^povta-iJLov). The last word 
 is of doubtful interpretation ; if it is to be taken 
 intransitively, it will mean a sound mind (A.V.) or 
 rather 'sobriety of mind,' 'self control*.' But in the 
 few other instances where cr<ii^poyiar\i.6<i occurs in 
 literature, it bears the transitive sense 'chastening,' 
 'discip^ne^' and this is supported by the use of the 
 
 1 I Tim. i. 18, iv. 18. 
 
 ^ Acts xvi. 3 toStov ij^eA-iycrev o IlaCXos (rvv avr^ iitXOetv. 
 ' 2 Tim. i. 6 ava/it/ADjo-KO) o-ot dva^anrupeo' to j^apio-jua. On the 
 whole passage see Hort, Ecdesia, p. 181 f. 
 
 * So Bp ElHcott ad loc. ; cf. Vulg. sobrietatis. 
 
 * Plutarch, Cato maior 5 eirt a-<i><j)povi&fi<S twv aWiav, Joseph. 
 
246 The Holy Spirit in the New Testament 
 
 Part II. vi. cognate verb in Tit. ii. 4^ The ministerial spirit, 
 St Paul would say, is not that of the weakling who 
 refrains from speaking the truth because it is dis- 
 tasteful and will provoke resentment, but that of the 
 strong man who can exercise discipline without 
 abandoning love^ For discipline there was doubtless 
 frequent occasion in the churches newly gathered 
 from heathenism ; and there was no part of the 
 apostle's or the evangelist's work which needed more 
 urgently a special endowment of the Spirit of Christ. 
 Another difficult duty which fell to the lot of the 
 first preachers of the Gospel was to guard the good 
 deposit of Christian truth (2 Tim. i. 14 ; cf. i Tim. 
 vi. 20) against the attacks open or insidious of the 
 false teachers who abounded in the Apostolic age. 
 This also must be done, St Paul is careful to say, 
 through the Holy Spirit which dwells in us. In us may 
 mean 'in all believers',' but in this context it is more 
 probably ' in you and me, who have been put in 
 trust with the Gospel'' and specially endowed with 
 the Spirit for the fulfilling of our charge.' 
 
 Tit. iii. 4. However this may be, there is at least one clear 
 
 reference in the Pastoral Epistles to the work which 
 the Spirit accomplishes in all the members of Christ. 
 In Tit, iii. 4 fF., a passage full of Pauline ideas, we 
 
 Antt. xvii. 9. 2 hA (r<i»^povi(7/uw xai d'n-orpoTrg (similarly £.A ii. 13). 
 At Athens a trainer of Ephehi was known as o-ox^povKmfs. 
 
 ' iva iTa)<j>povi^ov<Ti rds vcas. 
 
 " Cf. Apoc. ui. 19 iyia ocrovs idv tf>iXiS i\ey)(a) Kal iratScvo). 
 
 * Cf Rom. viii. 11. 
 
 < Cf. Gal. ii. 7, I Thess. ii. 4, i Tim. i. 11, Tit. i. 3. 
 
The teaching of the Pauline Epistles (iii) 247 
 
 read: When the goodness and the philanthropy of our Part 11. vi. 
 Saviour God appeared, it was not on the ground of 
 works {pvK i$ epyoiv) that were in righteousness, 
 which we (rjjjLels) did, but according to his mercy that 
 he saved -us, through a washing of second birth and 
 renewal of Holy Spirit^, which he poured out upon 
 us richly through Jesus Christ our Saviour; that, 
 justified by his (eKeCvov, God's) grace, we might be- 
 come heirs according to hope, the hope of an eternal 
 life. 'God, of His generous bounty (^pr\(n6'n]'i) 
 and His special love for our race {^tXavdpwma), 
 saved us by a pure act of mercy, without an equiva- 
 lent of righteous actions on our part. He saved 
 us through a sacramental washing" which He was 
 pleased to make the sign and means of a second 
 birth' and a renewed life*, wrought in us by the gift 
 of the Holy Spirit which was abundantly bestowed 
 upon the Church through Christ.' No context in 
 the New Testament exhibits more clearly the place 
 
 ■■• The construction is ambiguous. IIveu/MXTos dyCov is the 
 genitive of the agent and qualifies dvaKaivtSa-ea^, but it remains 
 uncertain whether avaKaivcoo-ecos depends on &id or on Xovrpov, i.e. 
 whether regeneration and renewal are regarded as two separate 
 acts or processes, or are both sacramentally included in the 
 baptismal washing. The latter is the interpretation adopted by 
 the Vulgate (per lavacrum regenerationis et renovationis) ; codd. 
 D*E*Fp^G repeat Sid before ■m/ev/n.aTOi, laying emphasis on the 
 agency of the Spirit. On the whole perhaps it is simpler to treat 
 both waXivy. and avaKaiT. as marking the contents of spiritual 
 baptism; it involves not only a new birth but a new life. 
 
 ^ Cf. Eph. V. 26 Kadapi(ra9 T<S \ouTpc3 tov v8a.T09 iv prjfwri. 
 
 " Cf. Jo. iii. 5 ff., and for the word, Mt. xix. 28. 
 
 * Cf. Rom. xii. 2, Col. iii. 10. 
 
248 The Holy Spirit in the New Testament 
 
 Part II. vi. of the Spirit in the economy of human salvation; 
 its relation to the justifying grace of God, the 
 redeeming work of our Lord, the sacramental life 
 of the baptized, the eternal life of the saved. No 
 words could more fitly conclude an examination of 
 St Paul's teaching upon the subject of this book. 
 It is here summed up in a single sentence and 
 correlated with the other main features in Pauline 
 theology. 
 
 3. There remains an Epistle which it is con- 
 venient to consider here, although its attribution to 
 St Paul was doubted in ancient times and has been 
 abandoned by modern scholarship. If Hebrews 
 has no claim to rank as a Pauline Epistle, yet it 
 has affinities to the Pauline writings which justify 
 us in treating it as an appendix to them. 
 
 In the judgement of Origen the Epistle to the 
 Hebrews is not inferior in point of thought to the 
 Apostolic writings; "the thoughts are St Paul's," 
 if the wording and composition are those of a 
 disciple rather than of the master \" A closer 
 examination of the Epistle has shewn that though 
 there is "a sense in which Origen is right," the 
 writer of Hebrews "approaches each topic from a 
 different side from that which would have been 
 St Paul's'." It may be added that there are topics 
 that meet us everywhere in the genuine writings of 
 St Paul upon which this writer barely touches. In 
 
 Eus. H. E. VI. 25 TO. vorjfUi.Ta. ov SnJrepa TtSv aTroCTToA.iKoJi' 
 ypa.[t,fiMTu>v . . .ra fiiv vmjixara rov dirocrroXov ifTTiv, ktX. 
 ' Westcott, Hebrews, p. Ixxviii. 
 
The teaching of the Pauline Epistles (iii) 249 
 
 Hebrews there is no theology of the Spirit^ The Part 11. vi. 
 historical fact of the outpouring of the Spirit on the 
 Church is mentioned more than once, but there is 
 no reference to Christian prophecy, no working out 
 of the relation which the Spirit bears to the Christian 
 life ; and it is chiefly as the inspirer of the Old 
 Testament Scriptures that the Spirit is mentioned 
 by this writer. When it is remembered that Hebrews 
 is but little shorter than Romans or i Corinthians, 
 its comparative silence in regard to the work of the 
 Holy Spirit is remarkable, even if we make due 
 allowance for the absorbing interest of its great 
 subject, the Person and High Priesthood of the Son. 
 
 The Spirit is first named in ch. ii. 4, where its Heb. ii. 4. 
 workings are regarded as an evidence of the truth 
 of the Gospel. God added his witness, witnessing 
 luith the first preachers of the word by signs and 
 •wonders and various works of power and by distri- 
 butions^ (/u,e/otorju.ors) of Holy Spirit according to his 
 will. The writer perhaps has in mind the tongues 
 of fire distributing themselves among the company 
 at the Pentecost ; possibly also he recalls St Paul's 
 words as to the Spirit dividing its gifts to each one i Cor. xH. 
 severally as he will But the conception is not 
 quite the same as St Paul's ; in Hebrews it is God 
 who divides the gifts of the Spirit. 
 
 ^ Westcott (p. 331) finds a reason for this in the design of the 
 Epistle : " the action of the Holy Spirit falls into the background 
 ...from the characteristic view which is given of the priestly work 
 of Christ." 
 
 ^ Cf. Acts ii. 3, I Cor. xii. 4, 1 1, Apoc. i. 4. 
 
 II. 
 
250 The Holy Spirit in the New Testament 
 
 Part II. vi. There is a second reference to the distribution 
 Heb.vi. of the Spirit among the baptized in ch. vi. 4. For 
 * ' those who were once for all enlightened^ and tasted 
 
 the hea/uenly gift and became partakers of Holy 
 Spirit and tasted^ God's good word (prjfJi'a) and 
 powers of a future age, and fell away, it is impossible 
 again to renew them unto repentance. To the 
 convert of the first age Baptism brought a whole 
 circle of new experiences which are here described 
 in an ascending order. There came to him the 
 breaking of a new light upon the mind : a conviction 
 of the reality and glory of the gift which had come 
 from heaven in the person of Jesus Christ, a con- 
 sciousness of possessing a share in the life and power 
 of the Spirit of Christ, and as the Spirit wrought upon 
 him, a growing sense of the beauty of the Divine 
 word and of the nearness and strength of the invisible 
 order. The whole constituted a body of evidence 
 derived from personal knowledge which could not be 
 rejected without a deliberate sinning against con- 
 science ; and such a sin the writer despaired of 
 being able to reduce to repentance by any words 
 that he could find. 
 Heb.A.29. Similarly in Heb. x. 29 the apostate is said to 
 have outraged the Spirit of grace (to irveufia. ttjs 
 Xa/oiTos ivv^piaai). Apostacy is an act of v^pi<s, 
 an insult to the Holy Presence which is the seal and 
 
 ' Cf. Heb. X. 32. In Eph. i. 18 {■7re<j»oTUTit,evovi Tovs o^^oX/xoiJs 
 ■njs KOjoSios) the reference is somewhat different. 
 
 " For ytv€<TOai in this sense see i Pet ii. 3 (Ps. xxxiii. 
 = xxxiv. 9). 
 
The teaching of the Pauline Epistles (iii) 251 
 
 manifestation of the Divine favour bestowed upon Part 11. vi. 
 believers in Christ. The title Spirit of grace is 
 unique in the New Testament, but it is used by the 
 prophet Zechariah in a promise* which looks forward 
 to Messianic times. This promise has been realized 
 in the experience of the Church; the grace of the 
 Spirit has been poured out upon her. But the Divine 
 gift is forfeited by any member of the Church who 
 by returning to Judaism or heathenism does vio- 
 lence to the august Guest who is the pledge of its 
 bestowal. The teaching is similar to that of Eph. 
 iv. 30, but the case in view is a more extreme one, 
 and the language proportionately stronger. 
 
 In another group of passages the Holy Spirit is 
 represented as speaking through the writers of the 
 Old Testament ; thus a Psalm is quoted with the 
 formula as says the Holy Spirit (iii. 7), and a 
 prophecy with the Holy Spirit also bears witness to 
 us (x. 15); an interpretation of a Levitical ordinance, 
 again, is said to give the meaning which the Holy 
 Spirit intended to be attached to it (ix. 8)1 The 
 Holy Spirit is here, as in the Old Testament, God 
 Himself in operation ; God putting a word into the 
 hearts of the legislators, psalmists, and prophets of 
 Israel. He spoke in them, not as He has spoken 
 
 ^ Zech. xii. 10 LXX. £Kxe<3 eirl toi' 01x01/ Aav«l8...in'£l/«x 
 Xap'Tos Kol oiKTipfiou (D'^WHril to Wl). 
 
 * See Westcott on Heb. iii. 7 : "it is characteristic of the 
 Epistle that the words of Holy Scripture are referred to the Divine 
 author and not to the human instrument"; and compare his note 
 " On the use of the O.T. in this Epistle," especially pp. 474 f., 
 493 f- 
 
14. 
 
 252 The Holy Spirit in the New Testament 
 
 Part II. vi. to US in onc who was a Son, but as it was possible 
 Heb!17if. to speak through servants, in the fragments of a 
 broken and partial revelation, in many modes corre- 
 sponding to the many stages of the national life. 
 Yet it was the voice of the Spirit of God which they 
 heard, and that voice is heard by believers still as 
 they read Moses and the Law and the Prophets. 
 Heb. ix. In one remarkable passage the Christ is said to 
 
 have through an eternal spint (Sia vvevfiaTo? auovtov) 
 offered himself an unblemished sacrifice to God. 
 Eternal spirit is anarthrous in the Greek, and it is 
 perhaps overbold to render ' the Eternal Spirit,' as . 
 both our English versions do. On the other hand 
 to think here of our Lord's human spirit as "the 
 seat of His Divine Personality'" seems too mi^ch 
 like an attempt to read the formal theology of! a 
 later age into a document of the first century. It 
 is safer not to connect the term definitely either with 
 the Holy Spirit, or with our Lord's human spirit or 
 His Divinity, but to take the words in a more 
 general and non-technical sense. The spirit which 
 impelled our Lord to offer His great sacrifice was 
 not the spirit of the world, narrow, time-bound, but 
 a larger, longer outlook upon the whole of life ; the 
 spirit that views all things sub specie aeternitatis, 
 that takes its standpoint in the invisible and eternal, 
 and not in this short existence. Through that spirit 
 He was strong to undergo the death of the Cross. 
 As the Priest of the good things to come. He was 
 upheld by a sense of the great issues of life and in 
 
 ^ See Westcott, Hebrews, p. 262. 
 
The teaching of the Pauline Epistles (iii) 253 
 
 view of them could offer up Himself to God. This Part 11. vi. 
 interpretation of the words does not of course exclude 
 the thought of the Spirit of God acting upon the 
 human spirit of the Redeemer. Such an 'eternal 
 spirit' was in fact due to the interpenetration of His 
 human spirit by the Divine, which enabled His 
 whole manhood to respond to the call of the higher 
 world. In our measure the same spirit is possible 
 for us, while we look not at things seen but at things 2 Cor. iv. 
 not seen ; for the things seen are for a season, but 
 the things not seen are eternal. But in the life of 
 our Lord the ' eternal spirit ' was always paramount ; 
 while no earthly relation was neglected and no work 
 that the Father had given Him to do here remained 
 undone, the eternal things that are not seen were 
 always in full view. No other power could have 
 upheld Him on His way to the Cross or gained for 
 Him the victory which He won upon it. 
 
I Pet. i. 1, 
 
 II f. 
 
 VII. 
 
 THE TEACHING OF OTHER NEW 
 TESTAMENT WRITINGS. 
 
 James iv. *H BoKeire on KevSi^ rj <Ypa<j>f) Xeyei TIpo<; <f>66vov eirLirodet 
 
 ^ TO irvevfia o KaTfOKiaev iv rjfiiv ; fiei^ova he SiSmaiv j^^dpiv 
 
 Bio Xeyei 'O deo<i vTreprj(pdvoi<} avTirdatreTai, Taireivol'i Be 
 BCBmcTiv ^(apiv. 
 
 'EArXeKTOt? -jrapeTTiBij/jioig Bia(r7ropd<s Kara irpoyvaxnv 
 
 6eov Trarpos, ev djiacrfjum irvevfiarci, el<; viraKo^v kcu pav- 
 na-fiov a'lfiaTOi; 'Irjcrov "K-pia-rov. 
 
 I Pet. i. Tlepl ^9 (T(0T7)piav e^e^rjTrjaav naX e^rfpavvqaav irpo^rai 
 
 01 vepl TTjs elf vfj.a<; yapiToi; irpo<f>r]TevcravTef, epavvavTei 
 6ts Tiva Tj irolov /caipbv eB'^Xov to iv avTOK irvevfia KpiaTov 
 irpofiapTvpofievov to, eig Xpto'Toi' TraOrifiaTa Kal ra? /tera 
 TavTa B6^a<i' ol<! aireKoXxx^Or) oti ov-)(^ eavTol<; vfi'iv Be Stij- 
 Kovovv avTo,, a vvv avqyyeXri vfilv Sia t&v evwyyeXia-a/ievav 
 vfia'i 7rv6Vfj,aTi dyl^ anrocrTdXevTi, air ovpavov. 
 
 iPet. iii.4. O Kpv'irTO'i TTji; KapBLa<s dv6pa)Tro<i iv tcS d^ddpTco tow 
 
 7]<TV)(^iov Kal Trpaeax; TTvev/MaTO'i. 
 Pet. iii. ©avaTcoOel'i fiev &apKl ^too'iroifjdelf Bk irvevfJMTi. 
 
 To Trjf Bo^Tjf Kal TO Tov 6eov irvevfui i<f>^ vfia<i dva- 
 iraveTM. 
 
 2Pet. i.2i. Ov yap deKrjfiaTt dvdpatirov TjveyBri irpocfi7)TeCa ttotc, 
 
 aWa vrro Trven/^aTO? ayiov ^epofievot iXdXrjaav diro 6eov 
 dvOpmiroi, 
 
 Jude 19 ff. OuToi elaiv at dtroBiopl^ovTe';, ■\^u)(_ikoL, irvevfui fir/ 
 
 exovTe<;. vfieh Be, dyairrjTOi, iiroiKoBofiovvre^ eavTOV<! Ty 
 ayiWTaTT} vjxSiv iria-Tei, iv irvevfi.aTi, dyim Trpoaevyofievoi, 
 
 18. 
 
 I Pet. iv. 
 
 14, 
 
The teaching of other N.T. writings 255 
 
 eauToti? iv aydirrj 6eov rrfprjiraTe irpocrBe'X^o/jLevoi, to 6A,eo? 
 Tov Kvpiov Tj/jiMV Itjctov X.pio'Tov 6ts ^cor)v almviov. 
 
 'O T7]p&v ra? ivToXd(; avrov iv avTw fievei, koI auro? iv 1J0.iu.24. 
 avrm' koI ev tovtw yivd)a-KOfj,ev on (levei iv rjfuv, iic rov 
 TTvev/iaroi ov rjiiiv eScoKev. 
 
 M.r) TravTi irvevfiari iricrTeveTe, aXKa BoKifid^ere ra i Jo. iv. 
 TTvevfiara el e/c tov deov iaTiv on ttoWoI ■\jrevBo'!rpo<f)rjTai '~ ' 
 i^eXrfkvdacTiv eh tov koo-jmov. iv tovtco ytvmo'KeTe to 
 wvev/ia TOV deov' irav Trvev/xa o ofioXoyet 'Ir^crovv ILpiaTov 
 iv aapxl iXrjXvdoTa i/c tov deov ianv, koI ttcLv irvev/Ma o 
 fir) ofioXoyei tov 1t]<tovv ix tov deov ovk ea-Tiv koX tovto 
 i(TTiv TO TOV avTi'X^piaTot). . .iK tovtov yivcocTKOfjiev to irvevfia 
 T^? aK7j6eia<s koL to irvevfia Trj<! irXdvij^. 
 
 Ef TovT^ jiveaaKOfiev oti iv avTot fiivofiev xal avTOij iv ijo.iv. 13. 
 rifuv, OTi eK TOV TrvevfiaTOi avTov SeScoKev -^fiiv. 
 
 OvTOi icTTiv 6 eXdoav Bi uSaro? xal ai/j,aTO<!, 'Ii/aou? i Jo- v. 6 f. 
 
 XptffTO?" OVK iv T^ vSaTi fiovov dXX' iv rp vSuti koI iv 
 
 Tat cufJMTi. KoX TO TTvevfid eanv to fiapTvpovv, oti to 
 
 TTvevfid i<TTiv 7) aXriOeia. oti Tpeti elalv 01 fiapTVpovvTe's, to 
 
 irvevfia koX Th vScop koX to atfia, xal 01 Tpei<; et? to ev elcriv. 
 
 ^dpii vfi.lv Kal elprjvTj aTTO 6 wv KOi 6 rjv koX 6 ipyp- Apoe. i. 4 : 
 \»\««\ ' «\5/ '^/i/ cf. iii. I. iv. 
 
 lievo<s, Kai airo TOiv eiTTU irvevfiaToiv a evcoinov tov apovov - y g 
 
 avTov, KaX diro 'Itjctov ^piaTov. 
 
 'Eiyevo/j/rjv iv irvevfiaTk iv rrj Kvpta/cfj rffiepa. Apoc.i. 10: 
 
 O 6%(Bi' ow aKOvaaTco Ti to irvevfia Xeyei TaK ex/cXr]- Apoc.ii. 7: 
 
 fft'ats. '=^- "• ".'.. 
 
 Mot, Xeyet to "Trvev/ia. 6, 13, 22. 
 
 'A.irijveyKev fie et? epTffiov iv Trvevfian. Apoc. xiv. 
 
 'H yap fiapTvpia 'Irjcrov icrrlv to Trvevfia t^? 7rpo(p7j- Apoc.xvii. 
 
 T6ia?. J 
 
 'O ^eo? T&v •TTvevfiaTeov t&v 7rpofj>T]Tci)v atreoTeCXev tov Apoc. xix. 
 
 ayyeXov avTov Bel^ai rot? BovXoii; avToi) d Bel yevecrOai ev ^°' 
 
 Ta%ei. , , , , „ A oc xxii 
 
 Kal TO irvevfia koX rj vvfi(pri Xeyovcriv "Epxov. poc.xxu. 
 
256 The Holy Spirit in the New Testament 
 
 Part II. The group of letters known as the Catholic 
 
 — Epistles may be regarded as representing the 
 correspondence of the non-Pauline teachers of the 
 Apostolic age. It will be interesting to see how 
 far these letters agree with the Pauline letters in 
 regard to the doctrine of the Holy Spirit; what 
 aspects of the Spirit's work they emphasize ; what 
 new lines they mark out in this field of Christian 
 thought and life. It will be convenient to begin 
 with the Epistles of St James, St Peter and St Jude; 
 the Johannine letters will naturally be considered 
 with the Apocalypse of St John. 
 
 I. {a) The Epistle of St James, which is 
 singularly reticent on Christian topics, contains one 
 reference to the Holy Spirit. It occurs in a passage 
 as to the meaning of which interpreters differ widely. 
 The writer is warning his readers against worldli- 
 jas. iv. 4 f. ness. Whosoever is minded to be a friend of the 
 •world constitutes himself an enemy of God. Or 
 suppose you that it is to no purpose that the scripture 
 says, II/jos <f)d6vov iinirodei to trvevfia o KaraKLO-ev iv 
 Tjfuv ? For the moment the words must be left 
 untranslated, but we shall assume that they are a 
 citation from some inspired writing ; the phrase ' the 
 scripture says' is too well recognized a form of 
 citation to permit us to punctuate as the Revised 
 Version does\ If nothing in the Old Testament 
 
 ^ " Or think ye that the Scripture speaketh in vain ? Doth 
 the Spirit," etc. For (jJ) ypa4>i] \iyei as a formula citandi see 
 Jo. xix. 37, Rom. iv. 5, ix. 1 7, x. 1 1, xi. 2, Gal. iv. 30, i Tim. v. 
 18 ; cf. Xeyei (so. 17 ypa<f>i], or o 6cds) in this context {v. 6). 
 
Vll. 
 
 The teaching of other N. T. writings 257 
 
 comes near enough to the words which followS they Part 11. 
 must be attributed, it would seem, to some lost 
 Jewish or Christian writing. The latter is suggested 
 by the last four words, if they are to be regarded as 
 part of the scriptural quotation. 
 
 To begin with these last words. Whether we 
 read th6 verb as transitive (/caTw/ctcrei''') or intransitive 
 (KaraJKiyo-ev), 'the Spirit which He made to dwell,' 
 or, ' the Spirit which dwelt,' there is a clear reference 
 to the Spirit of Christ, and the term is in full agree- 
 ment with the language of St PauP, which is seen 
 in this respect to be common to the Pauline and 
 non-Pauline Churches. But what is 17/005 <f)66vov 
 iTrnrodei ? The verb is fairly common in the Greek 
 of both the Old and the New Testaments, in the 
 sense of longing or yearning for some object of 
 desire, usually a personal object. The adverbial 
 phrase (irpos <f>66i'ov*) qualifies this longing ; the 
 Spirit of Christ in us longs after us, but jealously, 
 with a love which resents any counteracting force 
 such as the friendship of the world. His attitude 
 towards such an antagonist is not merely ^tjX,os but 
 
 ^ The nearest approach is made in Gen. vi. 3, if )n^ N^ means 
 'shall not strive,' or such a passage as Exod. xx. 5, where f'^Xos 
 is attributed to God. 
 
 = So codd. nAB. 
 
 ^ St Paul uses ivoiicdv (Rom. viii. 11, 2 Tim. i. 14) or o'lKelv iv 
 (Rom. viii. 9, 11, i Cor. iii. 16) in reference to the Spirit, and 
 KaTOLKeiv of Christ dwelling in the heart by the Spirit (Eph. iii. 
 
 17). 
 
 ^ Dr J. B. Mayor compares the classical phrases vpos opyrjv, 
 Tjoos /Stav, TT/Dos T^Bovrjv, etc. 
 
 S. H. S. 17 
 
Vll. 
 
 34(LXX.). 
 
 258 The Holy Spirit in the New Testament 
 
 Part II. <j)66vo<; ; His claim upon the allegiance of the human 
 heart is that of one who can brook no rival ; there 
 is a righteous jealousy, as there is a righteous wrath, 
 which is worthy of God and indeed is a necessary 
 consequence of the greatness of His love. Any 
 false conception of the Divine Character which might 
 be suggested to the mind is at once dismissed by a 
 second quotation. But he gives greater grace; 
 Prov. iii. wherefore it says, 'God sets himself against the 
 overbearing, but to the humble he gives grace.' ' It is 
 only those who resist God that God resists ; men of 
 humble hearts have no cause to fear the jealousy of 
 the Divine Inhabitant, but will find themselves grow- 
 ing in His favour and in the gifts of the Spirit by 
 which that favour is manifested.' 
 
 Thus the general sense of the passage seems to 
 be : ' The friends of God cannot also be friends of 
 the world. As the sacred writing says, the Spirit 
 which God has planted within Christians yearns for 
 the whole-hearted devotion of the hearts in which it 
 dwells, with a jealous love which will not tolerate 
 an intruder. But this Divine jealousy is consistent 
 with an ever-growing generosity towards those who 
 surrender themselves to the control of the Holy 
 Spirit that is within them. It is the greatness of 
 God's love towards us which resists the sin that 
 sets itself up against Him, and excludes the friend- 
 ship of the world from hearts in which His Spirit 
 dwells.' 
 
 {b) The First Epistle of St Peter has affinities 
 both of thought and diction with St Paul's Epistles, 
 
The teaching of other N.T. writings 259 
 
 especially with Romans and Ephesians. This is Part ir. 
 admitted by so cautious a critic as Dr HortS and it is — '- 
 hard to see how it can be denied even by those who 
 are not prepared to allow that there is any literary 
 connexion between these writings. But St Peter's 
 Epistle is no mere imitation, and sheds new light on 
 topics handled by St Paul even when It seems to 
 adopt Pauline phraseology. 
 
 The Epistle opens with a salutation to elect i Pet. i. i. 
 sojourners of the Dispersion... according to God the 
 Father s foreknowledge, in sanctification ^the Spirit, 
 unto obedience and sprinkling of Jesus Christ s blood. 
 'In sanctification of the Spirit' {Iv ayiao-fj-S wev- 
 ju,aTos) is a Pauline phrase which meets us in the 
 first group of St Paul's Epistles (2 Thess. ii. 13), 
 and in a passage not unlike this : God chose you from 
 the beginning unto salvation, in sanctification of the 
 Spirit and belief of the truth. But in the present 
 context (i)the reference to the Holy Spirit is placed 
 beyond doubt by the mention of God the Father and 
 of Jesus Christ ; and (2) the Holy Spirit's work of 
 sanctifying the elect is brought into more direct con- 
 nexion with the redeeming work of Christ. God's 
 foreknowledge, as viewed by St Peter, works itself 
 out in the hallowing of the human spirit by the 
 Divine, which leads a man to obey the summons of 
 
 ' On I Peter, p. 4: "the Epistle is certainly full of Pauline 
 language and ideas." He adds, however, "But it also differs 
 from St Paul's writings both positively and negatively." Dr Bigg 
 {St Peter and St Jude, p. 20) characterizes the resemblances as 
 "quite superficial." 
 
 17 — 2 
 
VI). 
 
 II ff. 
 
 260 The Holy Spirit in the New Testament 
 
 Part II. the Gospel and to be sprinkled with the Blood of 
 Christ, i.e., to undergo the moral purification^ which 
 comes from faith in the sacrifice of the Cross when 
 it goes along with loyal obedience to the Lord who 
 bought us with His blood. 
 
 I Pet. i. A little further on (i. 11) we come to a notable 
 
 passage on the Christological aspect of ancient 
 prophecy. Concerning which salvation prophets 
 carefully sought and searched, who prophesied of 
 the grace in store for you, searching to what jnanner 
 of season the Spirit of Christ^ which was in them was 
 pointing when it witnessed beforehand of the suffer^ 
 ings destined for Christ and the glories that came 
 after these; to whom it was revealed that not to 
 themselves but to you they ministered them. ; which 
 things were in these days (^vv) reported to you by 
 those who brought you the gospel by a Holy Spirit 
 sent from heaven. ' The Messianic salvation was, 
 as a matter of fact, foretold by certain of the Old 
 Testament prophets ; further, the Spirit of Christ, 
 that Spirit which Jesus Christ Himself received and 
 bestows, and \yhich was already in them as the 
 Spirit of prophecy, testified of the sufferings which 
 were to befall Christ and the glories of His subse- 
 quent triumph, leaving only for their own considera- 
 tion the question of the time, actual or approximate, 
 when these prophecies were to be fulfilled. They 
 
 '^ Cf. Heb. X. 21. Dr Hort explains pavrur/jLo^ differently, re- 
 ferring to Exod. xxiv. 3 — 8. 
 
 " Dr Hort translates " the Spirit of Messiah," holding that the 
 anarthrous Xpio-rds may bear this sense. 
 
The teaching of other N>T. writings 261 
 
 knew, however, that their ministry was for the Part ir. 
 benefit of a future generation rather than of their — '- 
 own ; they foresaw the present age with its procla- 
 mation of the Gospel brought to you in Gentile 
 lands, and confirmed by a special mission from 
 heaven. What the Spirit long ago foretold in the 
 prophets, a new outpouring of the Holy Spirit 
 has now, through the preachers of the Gospel, 
 announced to the world as fulfilled in the Death, 
 the Resurrection, and the exaltation of the historical 
 person, Jesus Christ.' 
 
 This context is the iocus classicus for the New 
 Testament doctrine of Messianic Prophecy^. It 
 comes appropriately from the pen of the Apostle 
 who on the day of Pentecost first expounded the 
 Old Testament in the light of the Gospel of Christ. 
 
 There is an indirect reference to the Spirit's iPet.iii.4. 
 work of building up the Christian character, when 
 in ch. iii. 4 St Peter speaks of the hidden man of the 
 heart in the incorruptibility (rw d<j)ddpTQ)) of the 
 quiet and gentle spirit which is in Gods sight a costly 
 ornament. The Apostle had just deprecated the 
 expenditure, common among Gentile women, of 
 time and money upon a personal adornment which 
 was purely external (o e^codev-.-Koa-fJios) ; against 
 this he sets the adornment of the inner life with 
 the spiritual jewels which no wealth can purchase, 
 and which God only knows how to estimate at 
 their true value. ' Spirit ' is here as in Gal. vi. i 
 
 ^ A good summary of its teaching on this point may be seen 
 in Edghill's Evidential value of Prophecy, p. 546 ff. 
 
vn. 
 
 1 8. 
 
 262 The Holy Spirit in the New Testament 
 
 Part II. (eV TTvevfiaTt TrpavT-rjTO's) the tone of the personal life 
 shewing itself in daily conduct. But this is not thp 
 result of natural temperament ; it is imparted by the 
 Spirit of Christ^ 
 :Pet. iii. In ch. iii. 18 {Even Christ died once for all for 
 
 sins, . . .put to death on the side of the flesh but made 
 alive on that of {the) spirit, in which also he took 
 his journey and preached to the spirits in ward) the 
 ' spirit ' seems clearly to be the human spirit of the 
 Lord, as in the relative clause that follows 'the 
 spirits' are the human spirits to which He preached 
 after He had left the body. The 'quickening' to 
 which St Peter refers is the new vital power of 
 which His spirit was conscious when delivered from 
 the burden of the flesh, and the direct reference to 
 the Holy Spirit as the Giver of life which is sug- 
 gested by the Authorized Version^ cannot be main- 
 tained. Yet here again the quickening of the Lord's 
 human spirit cannot be dissociated from the action 
 of the Divine Spirit which in death as in life was 
 present with it. 
 Pet. iv. The 'sufferings destined for Christ'' were already 
 
 being extended to His Body, the Church^ This, 
 St Peter says, was cause for rejoicing. If you arc 
 reproached in the name of Christ, you are happy 
 indeed, because in that case the Spirit of glory and 
 the Spirit of God rests uponyou [iff)' u/acis dvaTraverai.)'^ ; 
 
 ^ Cf. Mt. xi. 29 TTpav's ei/Ai ttJ KopSiq,. 
 
 " A.V. "quickened by the Spirit; by which also," etc. 
 ' I Pet. i. II. 
 
 ■* I Pet. iv. 1 3 KOivwveiTe tois tov Xpurrov iraO^iiacriv. 
 Cf. Isa. XI. 2 LXX. avaTrav(rtTai. Itt' avTov Trvevfjun. tov deov. 
 
 12 ff. 
 
The teaching of other N.T. writings 263 
 
 i.e. 'what was said in thcProphets of the Messiah will Part 11. 
 be true of you also.' St Peter is thinking of Isaiah's — 
 great prophecy of Messiah (xi. 2). But he amplifies 
 Isaiah's description of the Spirit; the Spirit as re- 
 vealed to Christians is the Spirit of glory as well as 
 the Spirit of God. The 'glory' which characterizes 
 the Spirit of Christ makes a strong contrast to the 
 reproach which was heaped on Christians for Christ's 
 sake. There may be a reference to the glory of the 
 Lord that filled the tabernacle of the Exodus under 
 the cloud that lay upon it\ Even the cloud was lit 
 up as by an inward fire at night. So the Spirit of 
 glory filled the Apostolic Church ; even the cloud 
 shone in the night of heathendom with the fire of 
 love which revealed itself in the patience of the 
 saints. Nor was the light a momentary flash which 
 went out in darkness ; it rested on the Church so 
 long as she bore the reproach of Christ. 
 
 {c) The Second Epistle of St Peter has but 
 one reference to the Holy Spirit, and it is pei-haps 
 characteristic of the writer's point of view that this 
 has to do not with the life of the Church, but with 
 the inspiration of the Old Testament prophets. 
 
 After describing the Transfiguration, of which 
 St Peter was a witness, the Petrine writer proceeds : 
 And we have the prophetic word thus made more -^ Pet. i. 
 sure ; to which word you do well to take heed as to ^ 
 a lamp shining in a dark room., until day has dawned 
 and the day star arisen in your hearts ; recognizing 
 this first, that no prophecy of Scripture is of private 
 
 1 Cf. Exod. xl. 34 (28) ff. 
 
Vll. 
 
 264 The Holy Spirit in the New Testament 
 
 Part II. interpretation; for it was not by maris will that any 
 prophecy was ever brought, but as they were bof^e 
 along by Holy Spirit men spake from God. 
 
 The general sense of this difficult passage seems 
 to be as follows : The written word of prophecy has 
 been confirmed by the vision of our Lord's glory seen 
 by the three eVoTrrai on the Mount of Transfigura- 
 tion, and Christians may well trust themselves to its 
 guidance in this dark world till a light has dawned 
 which will render the lamp of an external revelation 
 unnecessary. Meanwhile, however, there is need to 
 be careful in regard to the use to which prophecy is 
 turned. It is not a puzzle which each man may 
 solve as best he can ; it has a definite purpose or 
 message which is to be seized and followed. No 
 prophecy in Scripture may be interpreted as each 
 individual pleases ; it did not proceed from human 
 volition, but though it was spoken by man prophecy 
 came from God through the breath of the Divine 
 Spirit by which the prophets were carried on their 
 course\ The nearest parallel in the New Testament 
 to this view of prophetic inspiration is in 2 Tim, iii. 1 6 
 {TTa.ua. ypacfy^ Oeoirveva-TO's), but that passage does not 
 suggest, as this does, the supersession of the prophet's 
 intellect and will by the action of a superior force. 
 The Petrine writer's teaching on inspiration is more 
 
 ' Compare the addition in cod. D to Acts xv. 29 <^epd;u.evot A 
 TM dyCia 'TTvevft.wn, and for other examples of this use of ^ipicrOai see 
 Job xiii. 25 )(ppT(o <})tpoft,iv<o wo irvev/juiTos ; Acts ii. 2, where how- 
 ever <l)epf(T$ai is used of the wind itself. The epithet irveufmrtxJMpo^ 
 (nn cy^N) in Hos. ix. 7, Zeph. iii. 4, transfers this conception to 
 the afflahis of the prophet ; cf. ■Kveo^To^pzHuBax, Jer. ii. 24. 
 
The teaching of other N. T. writings 265 
 
 in accord with Philo's^ or with that of the Christian Part 11. 
 fathers of the second century^ than with the doctrine — '- 
 of the Apostolic age, and in using it as evidence 
 account must be taken of the possibility that this 
 Epistle may not be a genuine product of the days of 
 St Peter and St PauP. 
 
 {d) The Epistle of Jude also has but one distinct jude 19 f. 
 reference to the work of the Holy Spirit. Jude, 
 following or followed by 2 Peter (iii. 3), cites a pro- 
 phecy which he attributes to the Apostles {v. 17 ff.) : 
 They said to you, In the last time there shall be 
 mockers, walking after their own lusts of impieties ; 
 and he proceeds, These are they who muke nice 
 distinctions^, psychic persons such as have no spirit. 
 But ye, beloved, building yourselves on your holiest 
 faith, praying in Holy Spirit, keep yourselves in 
 Gods love, awaiting the m.ercy of oitr Lord Jesus 
 Christ which leads unto eternal life. On the one 
 hand the writer places before us a type of Christians 
 
 1 See p. 5 f. 
 
 ^ See, e.g., the passages collected by Bp Westcott in an 
 appendix to the Canon of the N.T. Montanism, in claiming in- 
 spiration, carried this view to an extreme length which the Church 
 reprobated: cf. Gore in Lux Mundi, p. 343. 
 
 " On the genuineness and date of 2 Peter see Bp Chase in 
 Hastings' D. B., in. p. 817 ff.; Dr J. B. Mayor in Jude and 
 2 Feter, p. exxvii ; Dr Bigg's introduction. 
 
 * See Mayor's note on airoSiopi'^ovrcs. Possibly the distinc- 
 tions were such as those between irvevfJiaTLKoi and xI/vxikoi, the 
 v/ords being used not as by St Paul in i Cor. ii. 14 f., but in a 
 spirit of uncharitable self-exaltation. Those who thus assumed 
 to themselves the style of ' pneumatic ' Christians were in truth 
 ' psychic,' and destitute of the Spirit of Christ. 
 
Vll. 
 
 266 The Holy Spirit in the New Testament 
 
 Part II. who, while professing to be on a higher plane than 
 their brethren, are in truth under the guidance of 
 their lower rational nature, destitute of spiritual 
 aspirations and intuitions, with no element in their 
 personality that is in fellowship with the Spirit of 
 God. Against these he sets those who hold a faith 
 that demands the strictest sanctity, and build them- 
 selves upon it through the spirit of prayer, which is 
 the voice of the Divine Spirit in man', and the 
 vigilant self-discipline which preserves the conscious- 
 ness of the Divine lovel The difference between 
 these two classes of believers is not nominal, but 
 vital, and will reveal itself in the day of Christ, for 
 which the truly spiritual wait. In this context the 
 trinitarian form oi v. 20 {kv nvevfiaTi, a,yi(>}..Av dya-Trr} 
 6eov...TO eXeos tov Kvpiov "qfiuiv 'Iijcrou X/jicttou) is 
 too manifest to be overlooked. The fellowship of 
 the Spirit, the love of the Father, the mercy of the 
 Son, form, as in other passages in the Epistles, a 
 closely related group', the mention of any one of 
 which leads naturally to the mention of the other 
 two. The Spirit in believers leads them to the 
 Father, and the love of the Father issues through 
 the mercy of the Son in the fulness of an enduring 
 life. 
 
 ^ Cf. Rom. viii. '26 f., Eph. vi. 18. 
 
 ' Cf. Rom. V. 5. 
 
 ' See 2 Cor. xiii. 14, Eph. iv. 4ff., i Pet. i. i f., etc. The order 
 of the Persons differs, and almost every possible arrangement is 
 found : the Son, the Father, the Spirit ; the Spirit, the Son, the 
 Father; the Father, the Spirit, the Son; the Spirit, the Father, 
 the Son ; the Father, the Son, the Spirit. 
 
The teaching of other N. T. writings 267 
 
 2. Two Johannine writings remain to be con- Part 11. 
 sidered, and both are fruitful in contributions to the — 
 doctrine of the Holy Spirit. 
 
 («) The first Epistle of St John^ mentions the ijo.m.H- 
 Spirit first in ch. iii. 24 : He who keeps his (God's) 
 commandments abides in him, and he (God) in hiin; 
 and in this we know that he abides in us, from the 
 Spirit which he gave us (eBwKev). This is repeated 
 with slight changes in ch. iv. 13: in this we know 
 that we abide in him. and he in us, because he 
 has given (8eSo)K€v) us of his Spirit. The abiding 
 fellowship of God with any man^ and of the man 
 with God becomes a matter of personal knowledge 
 through his possession of the Spirit of God. If we 
 keep God's commandments, the Spirit which we 
 received when we believed and were baptized into 
 Christ remains with us as a permanent gift : its 
 continual presence in our hearts is placed beyond a 
 doubt both by our consciousness of its workings 
 within us, and by the witness of our lives. But 
 the indwelling of the Spirit of God in men is the 
 indwelling of God Himself; for it is by His Spirit 
 that God dwells and works in us. That in one 
 passage God is said to give the Spirit (to ttv^v^lo), 
 but in the other a portion or measure of the Spirit 
 {Ik tov TTPevfj.aTO's), is not material; the Spirit was 
 
 ^ The Second and Third Epistles of St John — short letters 
 addressed to private friends — contain no direct reference to the 
 Holy Spirit. 
 
 ^ See Additional Note on Divine fellowship in Westcott's 
 Commentary on the Epp. of St John (p. 274 ff.). 
 
268 The Holy Spirit in the New Testament 
 
 Part II. given in its fulness, but is received by each man 
 — '- according to his capacity for spiritual gifts. 
 
 ijo.iv.iff. The greater the significance of the gifts of the 
 Spirit, the more urgent the need of distinguishing 
 between the Spirit of God and spirits which are not 
 of God. And so, immediately after his first mention 
 of the Spirit which God gave us, the writer pro- 
 ceeds : Believe not every spirit, but test^ the spirits 
 to see if they are from God ; for many false prophets 
 have gone out into the world. The prophets and 
 teachers of the Church are not the only missionaries 
 who are abroad ; there are false prophets inspired by 
 spirits which are not from God. There is a propa- 
 ganda of evil as well as of good. Therefore the 
 spiritual forces {to. vvevfiara) which are at work in 
 the world must be tried by some test which will 
 reveal their true character, before they can be trusted 
 as manifestations of the Spirit of God. Such a test 
 
 1jo.iv.3ff. can be found. In this you recognise the Spirit of 
 God. Every spirit which confesses Jesus Christ as 
 come in the flesh is from God, and every spirit which 
 confesses not Jesus is not from God ; and this is the 
 spirit of the Antichrist, of which you have heard that 
 it is coming, and now it is in the world already .. . We 
 are from- God; he that knows God hears us ; he who 
 is not from God hears us not. From this we know 
 the Spirit of the truth and the spirit of error^. The 
 Spirit that issues from God (ro Ik tov deov) is 'the 
 
 ^ Cf. I Thess. V. 21. 
 
 ^ Cf. Test. xii. Patriarch. Jud. 20 (ed. Charles, p. 95 f.): Ivo 
 TrviviA.aTa (T)(o\a.^ova-i tu avOptti-jrw, to T17S aXiy^a'as Kal to tiJs TrXavjys. 
 
The teaching of other N. T. writings 269 
 
 Spirit of the truth,' and it cannot but confess the Part 11. 
 truth. But the central truth is the Person of the — ^ 
 Incarnate Lord, Jesus Christ come in the flesh. 
 Here then is to be found the crucial test of spiritual 
 influences ; they are of God in so far as they acknow- 
 ledge Jesus : if they acknowledge Him not', they 
 are not of God, they are the workings of the spirit 
 of Antichrist, the power which opposes the Christ of 
 God by substituting for Him some rival force in the 
 region of conscience and thought. St John supplies 
 a crucial test for his own age, when Ebionite and 
 Docetic interpretations of the Person of Jesus were 
 already abroad. It is not, it will be observed, a test 
 of personal character that he offers such as our Lord 
 Himself gives in Mt. vii. 158"., but one which relates 
 to teaching only. Whatever the personal merits of 
 a teacher may be, he is no true prophet, not taught 
 by the Spirit of Christ, if he propagates error on the 
 vital point of the Lord's Person and His place in 
 human life. The Spirit of Christ is known by the 
 witness which He bears to Christ^ A secondary 
 test, but one more easy of application and generally 
 not less sure in its results, is to be found in readiness 
 to accept the testimony of the authorized teachers of 
 the truth. No man who was taught by the Spirit 
 of Christ could reject the witness of His duly 
 accredited messengers. 
 
 ^ o i)Ji] o/ioXoyei tov '\r\aovv. On the reading of the Latin 
 versions {qui solvit lesum) see Additional Note in Westcott, 
 p. 163 fif. 
 
 ^ Cf. Jo. XV. 26, xvi. 14; I Cor. xii. 3. 
 
270 The Holy Spirit in the New Testament 
 
 Part II. This is obviously a very important passage for 
 
 — '- the guidance of the Church in her attitude towards 
 religious teachers. Whether they 'follow with us' 
 or not may be immaterial ; whether they hold fast 
 the vital teaching of the Apostolic Church in refer- 
 ence to the Incarnation of our Lord is the criterion 
 by which they must be judged. According as they 
 do this or not their claim to be spiritual men is to be 
 admitted or refused. 
 
 And as the true prophet is distinguished by his 
 acknowledgement of the Person of Jesus Christ and 
 his acceptance of the accredited teachers of" the 
 Church, so the true Christian is known by his faith 
 in Jesus and love to the children of God (v. i). 
 
 I Jo. V. iff. Every one who believes that Jesus is the Christ has 
 been begotten of God^, and every one who loves the 
 begetter loves him who has been begotten of him. 
 And the life which flows from a Divine birth is a 
 victory, partly accomplished already, partly still in 
 progress" : all that has been begotten of God conquers 
 the world. Its faith is its victory, for faith realizes 
 in the experience of each believer that conquest of 
 the world which was once for all gained in the life 
 and death of the Lord ; This is the victory that over- 
 came the world (17 viK-qa-aa-a), our faith. But faith 
 rests on witness, and witness to Jesus is not wanting. 
 
 I Jo. V. 6. This is he who came by way of water and blood, 
 
 Jesus Christ; not in the Water only but in the 
 
 Water and in the Blood. The Lord's Messianic 
 
 ^ Cf. 1 Jo. ii. 29, iii. 9, iv. 9. 
 
 ' Cf. 1 Jo. ii. 13 f., iv. 14 {viviKt^KOTf); v. 4 (vikoI). 
 
The teaching of other N.T. writings 271 
 
 course led Him through two baptisms, a baptism Part 11. 
 
 of water and a baptism of blood ; and each was — '- 
 
 a witness that He answered to the character of the 
 
 Christ, and satisfies the needs of men, both as their 
 
 Teacher and their Sacrifice. But there is a third 
 
 Witness which confirms and consummates the 
 
 evidence of the life and death of the Lord. And • Jo. v. 7. 
 
 the Spirit is that which bears witness (to iiap- 
 
 Tvpovv), for the Spirit is the truth. The gift of 
 
 the Spirit to the Church is the crowning, abiding, 
 
 living proof that Jesus is the Christ. The Ministry, 
 
 the Passion, ought to have sufficed to convince the 
 
 world. But these belong to history, and the world 
 
 asks for evidence which is present and tangible. It 
 
 has received such evidence in the Spirit, which lives 
 
 and manifestly works in the Body of Christ. It is 
 
 fitting that the Spirit should be the supreme witness 
 
 to the Christ, for the Spirit is the very Truth of God, 
 
 knowing and speaking only the truth. Thus three 
 
 witnesses agree together to declare Jesus to be the 
 
 Christ ; His baptism with water and the Spirit, 
 
 with the wondrous Ministry which flowed from it ; 
 
 His baptism with blood, and the conquest over sin 
 
 and death which was its issue ; and chiefest of all, 
 
 the living Spirit which according to His promise 
 
 came upon the Church, and still abides with her, the 
 
 Truth of God's innermost Being testifying day by 
 
 day in the life of Christendom to the Truth incarnate 
 
 in Jesus Christ our Lord. He who believes upon 
 
 the Son of God has this supreme witness in himself; 
 
 it belongs to the experience of his inner life. The 
 
2 72 The Holy Spirit in the New Testament 
 
 Part II. unbeliever lacks this inward testimony of the Spirit, 
 — but the external evidence is sufficient to convict him 
 of charging God with untruth. For God Himself 
 speaks to the conscience in the life and death of 
 Jesus and through the continual miracle of the 
 spiritual life which flows from them and is daily 
 seen in the Christian Church. 
 
 {b) The Apocalypse of St John is in form a 
 letter to the Churches of Asia^ and as such it opens 
 with a salutation after the manner of the Epistles 
 Apoc.i.4f. of St Paul. John to the seven churches which are 
 in the Province Asia : Grace to you and peace from 
 him who is and who was and who is coming, and from 
 the seven spirits which are before his throne, and 
 from- Jesus Christ. The grace and peace which in 
 all the Pauline letters to the Churches are invoked 
 as flowing from God the Father and the Lord 
 Jesus Christ^ are here traced to a threefold source, 
 the Eternal Father, the Incarnate Son, and, placed 
 between Them, the seven spirits before the Father's 
 Throne. Are the 'seven spirits' to be understood 
 as equivalent to the Holy Spirit, the Apocalyptic 
 writer having written aTro tu^v cttto, vpev/jiaiTcov for 
 diTo Tov dyiov TrvevfiaTo? for some reason connected 
 with the peculiar purpose and style of his book ? 
 Or are the seven spirits to be understood as refer- 
 
 ■' Cf. Apoc. i. 4, xxii. 21. 
 
 '' Compare the opening words of Romans, i, 2 Corinthians, 
 Galatians, Ephesians, Philippians, Colossians, i, 2 Thessalonians. 
 
 ' TCI IxTOL TTViv/j-ara toS 6eov occurs again in Apoc. iii. i, iv. 5, 
 V. 6; in interpreting i. 4 these later passages must be borne in 
 mind. 
 
Vll. 
 
 The teaching of other N.T. writings 273 
 
 ring to created or imaginary spirits and not to the Part 11. 
 Spirit of God ? There is support, both ancient and 
 modern, for the view that they are the seven angels 
 of the Presence mentioned in Tobit, and it is sHghtly 
 in favour of this interpretation that angelic heptads 
 occur elsewhere in this Apocalypse'. But the posi- 
 tion of these seven spirits between the Eternal Father 
 and the glorified Christ is unsuitable even for the 
 highest of created spirits in a salutation which is in 
 fact a benediction''; the adjuration in i Tim. v. 21' 
 is not a true parallel, for the order is different ; and 
 the well-known passage in Justin which seems to 
 class the Spirit of prophecy with the holy angels'* 
 must not be used to determine the practice of a 
 writer in the New Testament who belonged to the 
 Apostolic age. Furthermore, though the descrip- 
 tion of the seven spirits as fiery torches blazing 
 before the throne (iv. 5) is not inappropriate to 
 angels of the Presence, and the glorified Christ 
 
 ^ Tobit xii. 15 ets Ik twv hrra, aytuv ayyeXtov oi Trpotrava^cpov- 
 fTiv To.% Ttpoaeoyas tcov aytW Koi elcnropevovTai ivmwLov t^? So^ijs tov 
 ayiov. Cf. Enoch xx. 7. . The Apocalypse mentions groups of 
 seven angels in ch. viii. 2 ff. and xv. i ff. 
 
 " See Hort, Apocalypse i. — iii. p. 11: "Nothing suggests seven 
 angels or anything of that sort. Evidently the seven spirits are 
 spoken of as in the strictest sense Divine." 
 
 * Sia/jiapTvpofiai iviairiov tov 6fov Kai XpuTToS 'IijcroC Koi tu>v 
 ckXcktw dyyeXxov does not correlate the elect angels with God and 
 Christ except as belonging to the spiritual order which is invisibly 
 present. 
 
 * Apol. L 6 eKtifov T£ Koi TOV irap airdv vVbv iKdovTa,,.Kai tov 
 T<M> aXKiov eiroft,evu)V koI i^o/jLotovixiViav dyaBiav dyyiXniv aTparov, 
 irvcv/xd Te to irpo^rjTiKov trt^o/nt^a koX ■jrpoo'KvvoviA.fy. 
 
 E. H. S. 18 
 
Vll. 
 
 274 The Holy Spirit in the New Testament 
 
 Part n. might be represented as using these highest of 
 created intelligences to carry His messages to the 
 world (v. 6), it is not easy to understand why they are 
 described as the eyes of the Lamb. The personal 
 relation to the Lord which is implied in this meta- 
 phor, and the permanent place in the presence of 
 God assigned to them in their character of blazing 
 lights, are appropriate to the Divine Spirit and 
 wholly unsuitable to created spirits. On the whole, 
 then, it is best to regard the seven spirits of God as 
 answering to the operations or aspects of the One 
 Spirit of God. We have already noticed more than 
 once the use of the plural in connexion with the 
 work of the Holy Spirit, which, one in essence, is 
 manifold in its workings and manifestations \ But 
 why is the number seven chosen ? As we learn 
 from ch. v. 6 the writer of the Apocalypse has in 
 view the seven eyes of Zech. iii. 9, but this reference 
 does not explain the first appearance of the number 
 in ch. i. 4 ; rather it was the number that suggested 
 the reference to Zechariah. The spirits are seven be- 
 cause the churches are seven. Why seven churches 
 are addressed, neither more nor less, we need not 
 here enquire ; but their number being seven, the 
 spirits also are seven ; i.e. the Spirit is regarded in 
 its relations to each of them. The Spirit is one 
 (to Tri'eu/Aa)^ yet in reference to the seven churches 
 
 ^ See e.g. i Cor. xiv. 12, 32; i Jo. iv. i. The Siaipeo-ew 
 ^(apicr/xaTUV of I Cor. xii. 4, and the irveu/iaros dyt'ov ft-tpuriLoi of 
 Heb. ii. 4, look the same way. 
 
 " Cf. ii. 7, etc. 
 
The teaching of other N.T. writings 275 
 
 there are seven spirits, for there is one manifesta- Part 11. 
 tion, one aspect of the Spirit's manifold Hfe for each, — 1^ 
 according to the needs of each. 
 
 Putting together the four passages where men- 
 tion is made by the Apocalyptist of the septiformis 
 Spiritus, they are seen to yield some important 
 teaching, part of which is new. The Spirit appears 
 in its relation to the ascended Christ as the eyes 
 of the Lamb, the organ by which He exercises His 
 oversight of the world. It is ever before the 
 throne of God, the Light of heaven ; and yet it 
 is carrying forward a mission which implies its 
 presence in every region of the earths Towards 
 the Churches it has a special office, which it 
 fulfils to each Christian community by inspiring it 
 with the special endowments required by special 
 circumstances. The Head of the Church alone 
 possesses the fulness of the Spirit (iii. i o eywf rd 
 hrTo. vvevfiaTa) ; but He possesses it in order that 
 He may supply each brotherhood with its own 
 peculiar ' spirit ' — its own spiritual character, and its 
 own measure of grace. 
 
 A somewhat different conception is conveyed in Apoc. li. 7 
 the refrain (ii. 7, 11, 17, 29, iii. 6, 13, 22), which 
 comes near the end of each of the separate messages 
 to the churches : He that has an ear, let him. hear 
 what the Spirit says to the churches. Since each 
 message begins with a formula which attributes it to 
 the glorified Christ, the voice of the Spirit is here 
 
 ^ aireo'To\/i€i'oi (w. /. a7r«oTo\/*£va) eis icaxjav n]V yfjv. Cf. 
 Mt. xxviii. 20. 
 
 18—2 
 
276 The Holy Spirit in the New Testament 
 
 Part II. identified with the voice of the Christ. The Spirit 
 
 is the vicaria vis^ of the ascended Christ, but it 
 
 is not an impersonal force, and not a mere deputy. 
 Its message to the churches is identical with 
 Christ's message, and yet it is its own ; the Spirit 
 speaks though not from itself^. It speaks in 
 its essential unity : the seven are one when the 
 churches are addressed in general'. 
 
 Apoc. L 3, The Apocalypse concerns itself chiefly with one 
 particular mode by which the Spirit communicated 
 His mind to the Apostolic Church. The Spirit of 
 this book is ' the Spirit of prophecy^' Apostles and 
 Prophets are the only ministries recognized in it, 
 and the prophetic order is prominent throughout 
 (i. 3, X. 7, xi. 18, xvi. 6, xviii. 20, 24, xix. 10, 
 xxii. 6, 9). The prophets were members of the con- 
 gregations who were distinguished by their ' spirits",' 
 i.e. by possessing spiritual powers developed in an 
 unusual degree by contact with the Spirit of God in 
 His character as the prophetic Spirit. The process 
 which the prophets underwent is described from the 
 
 Apoc. i. writer's own experience. / found myself in the 
 Spirit, he twice relates^ i.e., in a state of mental 
 
 '^ TertuUian, /nz«<y. 13. 
 
 '' Apoc. xiv. 13, xxii. 17; cf. Jo. xvi. 13. 
 
 ^ Each message, notTOthstanding its special adaptation to one 
 particular community, is ultimately addressed to all the Asian 
 brotherhoods {ro irvcS/uo Xeyei rais ckkXijo- tats). 
 
 * TO TTVcv/jia T^s Trpo^i^TCias (xix. lo). 
 
 " Apoc. xxii. 6 ^«os T<Sv irveu/uxTiav t£v irpotjyifrmv, Cf. I Cor. 
 xii. 10, xiv. 12, 32, I Jo. iv. i. 
 
 ° iytvofujv ev Trvev/MiTU Cf. Acts xxii. 17 eya'ero.,.yevia-6aL 
 fit iv eKordo-et. 
 
 10, IV. 2. 
 
The teaching of other N.T. writings 277 
 exaltation, in which "the ordinary faculties of the Part 11. 
 
 vii. 
 
 flesh are suspended, and inward senses opened\" In — 
 this condition his local surroundings were suddenly 
 changed, or he became conscious of sights and 
 sounds which to other men were invisible and in- 
 audible. Thus in his first vision St John sees and 
 hears the glorified Lord ; in the second, he looks 
 through the open door of Heaven and beholds the 
 glory of God ; later in the book he is transported" 
 at one time into a wilderness (xvii. 3), at another to 
 a high mountain (xxi. 10), and on both occasions his 
 eyes are opened to new wonders. 
 
 But the ' ecstasy ' was not the only manifestation 
 of the prophetic Spirit, and perhaps not the ordinary 
 one. The Spirit in the prophets of the later Aposto- 
 lic Church was evidently the source of the higher 
 Christian teaching in the congregations to which they 
 ministered. There is no trace in the Apocalypse of 
 any such abuse of prophetic powers as is implied 
 in St Paul's account of the assemblies at Corinth. 
 Forty years had passed since i Corinthians was 
 written ; and prophecy, in the Asian Churches at 
 least, had entered on another stage, in which it 
 fulfilled its purpose by serving the highest ends. 
 The order of Prophets knew itself now to be 
 charged with the great duty of bearing witness to 
 Jesus, the very function of the Spirit itself; for, as 
 
 St John adds, the witness of Jesus is the Spirit <?/" Apoc. xix. 
 
 10. 
 
 ^ Hort, Apocalypse, p. 15. 
 
 ° Cf. Ezek. xxxvii. i, Bel 36 (LXX.); Gospel ace. to the 
 
 Hebrews, fragm. ap. Origen injoann., t. ii. 6; 2 Cor. xii. 2. 
 
Vll. 
 
 17, 30. 
 
 278 The Holy Spirit in the New Testament 
 
 Part II. prophecy^, i.e. the two are in practice identical. To be 
 a true prophet is to witness to Jesus, and to witness 
 to Jesus is to have the prophetic Spirit ; testimony- 
 is the raison d'itre of prophecy. 
 
 But the Spirit of the Apocalypse, while it 
 " spoke by the prophets," spoke also in the Church 
 and in each believer, answering the voice of Christ 
 in the prophets. The voice of Christ is heard 
 
 Apoc. xxii. saying, Behold I come quickly; the Spirit and the 
 Bride say. Come. That the hope of the Parousia 
 was still alive at the end of the first century was 
 doubtless due in large measure to the impassioned 
 anticipations of prophets like St John. The Spirit 
 which inspired the prophets responded in the Church, 
 the Bride of Christ. Every believer in the depths 
 of his own heart was ready with the same cry, Come, 
 Lord Jesus', and this also was of the Spirit, which 
 intercedes for the saints according to the will of 
 God^. Nor does the Apocalyptist forget the initial 
 work of the Spirit upon those who though not yet of 
 the Church are feeling after God : he that is athirst, 
 let him. come ; he that "will, let him, take the water 
 of life freely. It is the last echo in the New 
 Testament of the Lord's great offer of grace : if any 
 man thirst, let him, come unto m,e and drink '. 
 
 Our detailed examination of the writings of the 
 New Testament is now ended ; but the witness of the 
 
 1 Cf. Jo. XV. 26. 
 ° Rom. viii. 26. 
 = Jo. vii. 37. 
 
vu. 
 
 The teaching of other N.T. writings 279 
 
 book as a whole remains to be considered. Hitherto Part 11. 
 we have dealt with the characteristic presentation of 
 the doctrine of the Holy Spirit in each writing or 
 group of writings ; in the case of St Paul it has even 
 been possible to observe the growth of his thought 
 upon the subject during the dozen years or more 
 over which his letters extend. It is, however, not 
 only permissible but necessary also to review the 
 testimony of the New Testament without regard 
 to the attitude of the individual writers. Apart 
 from its canonical authority, the New Testament 
 undoubtedly represents the belief of the Apostolic 
 age, and from the sum of its teaching we gain the 
 best conception that can now be formed of the 
 doctrinal position which was reached by the first 
 generation of believers under the guidance of the 
 Spirit of Jesus Christ. 
 
PART III. 
 
 SUMMARY OF THE NEW TESTAMENT 
 DOCTRINE OF THE HOLY SPIRIT. 
 
 I. The Spirit of God. 
 
 II. The Spirit of Jesus Christ. 
 
 III. The Spirit in the Church. 
 
 IV. The Spirit and the Ministry. 
 
 V. The Spirit and the written word. 
 
 VI. The Spirit and the personal life. 
 
 VII. The Spirit and the life to come. 
 
AerecSw TofNyN y<i>' hmcon nepl AffoY TTNeYM*Toc mona rk 
 rerpAMMENA. ei Ae xi /wfi rerP^TTTAi, Mfl noAYTTPAr'WONWMeN. 
 
 AYt6 t6 nN6YMA TO AflON eAaAHCS tAc rP'^4>*'C* AfTO KAJ HSp} 
 
 eAYTOY efpHKeN oca eBoYAero h oca ex<A)poYMeN. Aepecew o?n 
 
 li efpHKEN- OCA J-i.p OYK efpHKEN HMeTC OY T0AM<iMeN. 
 
 Cyril of Jerusalem. 
 
I. 
 
 THE SPIRIT OF GOD. 
 
 I. ' Spirit ' in the New Testament covers a wide Part iii. i. 
 range of ideas. Once or twice it is used for the 
 wind' ; once or twice for the animal life of which the 
 breath is the most obvious sign"*. More commonly 
 it stands for the spiritual side of man's being, his 
 conscious self, the will^ the deeper emotions^ the 
 seat of the intellectual powers", the sphere in which 
 worship and fellowship with God and Christ are 
 enacted', the higher rational life as contrasted not 
 only with the life of the body but with the soul 
 {^XvY' that in human nature which proclaims men 
 to be the offspring of God, the Father of spirits', 
 and which at death passes into His hands". 
 
 The word also connotes the spiritual influences 
 which dominate the lives of men, whether for good 
 
 ^ Jo. iii. 8, Heb. i. 7. 
 
 " Jas. ii. 26, Apoc. xi. ii, xiii. 15; cf. 2 Th. ii. 8. 
 
 ' I Cor. ii. II. 
 
 * Mc. xiv. 38, Acts xix. 21. 
 
 ^ Lc. i. 47, Jo. xi. 33, xiii. 21. 
 
 " Mc. ii. 8, Eph. iv. 23. 
 
 ^ Rom. i. 9, Gal. vi. 18, Phil. iv. 23. 
 
 » I Th. V. 23. ' Heb. xii. 9. 
 
 ■"' Lc. xxiii. 46, Acts vii. 59. 
 
12. 
 
 284 The Holy Spirit in the New Testament 
 
 Partiii. i. or for cvll. Thus the New Testament recognizes a 
 1 Cor. iv. Spirit of holiness, a spirit of faith, a spirit of 
 Rom • adoption, a spirit of wisdom and revelation, a spirit 
 Rom. viii. of meekness, a spirit of life, a spirit of power \ 
 Eph. i. 17. ^"d on the other hand, a spirit of cowardice, a 
 
 1 Cor. iv. spirit of slavery, a spirit of slumber, a spirit of 
 vi.'i. ' ^rr^r. In the thought of the Apostolic age the 
 Rom. viii. spiritual forces of evil take shape in the form of 
 
 2 Tim. i. 7. personal or quasi-personal existences ; thus we 
 om.xi. . jjgg^j. j^Qj. Qj^jy q£ ^ spirit of error {irveviia TrXdvrjs), 
 
 I Tim. iv. but of deceiving spirits (^TrvevfiaTa vXdva) ; the 
 I Cor. ii. Epistles speak of the spirit of the world, the spirit 
 "■ that now works in the children of disobedience, the 
 
 Ephivi.' ivorld-rulers of this darkness, the spiritualities (rd 
 TTvevfiaTtKoi) of wickedness in the heavenlies. In 
 the Synoptic Gospels, the Acts, and the Apocalypse, 
 these perverted spiritual powers appear constantly 
 as impure (d/ca^apra)^ or bad (irovrjpdy spirits, or 
 as 'demons' (Sat/idi'ta, Sat/Aoves'), and they are 
 associated with the infliction of physical diseases* 
 from which the sufferers were set free by the 
 superior spiritual power which dwelt in the Christ 
 and, by His gift, in the Apostles. There was a 
 disposition to see the handiwork of these evil spirits 
 in the immoralities of heathendom, and to regard 
 its images of the gods as representing their 
 activities^ ; in one passage the mantic art of a 
 
 ' E.g. Mc. i. 23, 26. ^ Acts xix. 12 ff. 
 
 ° The latter only in Mt, viii. 31. 
 
 * Cf. Mc. ix. 17, 25 aX'oXoi' KoX K(a<l>ov irvrir/iou Lc. xiii. II 
 irvtv/xa dcrdtviiai. 
 
 ° I Cor. X. 20; cf. Apoc. xvi. 14. 
 
The Spirit of God 285 
 
 ventriloquist is ascribed to a python-spirit^. As Partiii. i. 
 the pagan world presented itself to early Christian ActT^i. 
 thought, its atmosphere was seen to be full of evil '^' 
 forces, of spiritual incorporeal natures which, though 
 beaten back by the Gospel, perpetually assailed the 
 Church and sought to regain their hold upon her 
 members. Against these were arrayed on the side 
 of goodness and truth an innumerable host of pure 
 spirits, 'liturgic' powers, whose mission it was to 
 minister" to the tempted members of Christ's Body 
 as in the days of His flesh they had ministered to 
 the Lord Himself. And about the Church was an 
 ever-growing concourse of human spirits, spirits of 
 righteous men made perfect, spectators of the course 
 which the imperfect have yet to run*. 
 
 2. But the ultimate antagonist of evil and source 
 of goodness in the world is the Divine Spirit itself. 
 For as there is a spirit of man which is in him, so i Cor. ii. 
 there is a Spirit of God, a Divine Selfconsciousness 
 and Selfknowledge which searches the very depths 
 of the Infinite Nature that no creature can explore, 
 and at the same time issues forth from God (to Ik 
 Tov 6eov), and is operative in the world. For this 
 supreme spiritual Power the New Testament has 
 several names, each of which has its own significance. 
 It is the Spirit of God (to irvevu-a tov Oeov, vvevaa i Cor. ii. 
 
 14, vii. 40. 
 
 ^ ej^oucra irvevfia Trudim/a, /iavrcuo/Acwj, i.e. she was believed to 
 possess a spirit of divination. Cf. Plutarch, defect, orac. 9 rois 
 iyyaiTTpip,v0ovi ...vvv... irvdoivai Trpoerayope vo/ierous. 
 
 ^ Heb. i. 7, 14, xii. 22. ' Mc. i. 13. 
 
 * Heb. xii. i, 23. 
 
286 The Holy Spirit in the New Testament 
 
 Part III. i. Qe.ov) or of the Lord {Trve.iiiJLa Kvpiov), the Holy Spirit 
 
 Acts V. 9, (to 7rvevix,a to ayiov, to ayiov vvevfj^a, or vvevfia 
 
 rconiiL aytoj/), or simply the Spirit or Spirit, par excellence 
 
 Lc X 71 (^° TTveSz/.a, TTv&JiLa)^. . All these designations had 
 
 Acts i. 8,' been used by the LXX„ but in different propor- 
 
 17°""' ''"' tions ; in the Old Testament the Spirit of the Lord 
 
 (Jahveh) is the prevalent form, and the Spirit of 
 
 God (Elohim) next in frequency, while the Holy 
 
 Spirit is rare^ In the New Testament, on the 
 
 other hand, the Holy Spirit predominates, occurring 
 
 88 times, and the Spirit of God or of the Lord is 
 
 found but seldom in comparison, about 25 times in 
 
 all. ' The Spirit,' without any defining genitive or 
 
 adjective, is rarely found in the Old Testament'; 
 
 in the New Testament it is used to denote the 
 
 Divine Spirit in 46 passages, not taking into account 
 
 the numerous instances in which ' Spirit ' without 
 
 the article seems to stand for the working of the 
 
 Spirit of God upon the spirit of man. 
 
 3. These figures are not without importance, for 
 they reveal a change In the point of view from which 
 the Divine Spirit is regarded by writers who lived 
 after the Incarnation, (i) The New Testament 
 gives prominence to the ethical side of the Spirit's 
 nature and work which is expressed by the name 
 ' Holy Spirit.' This is emphasized by the omission 
 of the pronoun which accompanies the name when 
 
 ^ E.g. Mc. L 12. 
 
 ° It occurs only in Ps. li. 11, Isa. Ixiii. 10 f.; cf. Dan. iv. 5 
 <Th.), V. 12 (LXX.), vi. 3 (LXX.), Sus. 45 (Th.), Sap. i. 5, ix. 17. 
 * I.e. in Num. xi. 26, xxvii. 18, and in Ezekiel (viii. 3 etc.). 
 
The Spirit of God 287 
 
 it is used in the Old Testament. In Psalm li. 11 Pan 111. i. 
 and Isaiah Ixiii. 10 the Hebrew has the spirit of thy 
 (his) holiness, and the LXX. faithfully reproduces 
 the pronoun in both passages \ In the New Testa- 
 ment, on the contrary, it is but very occasionally that 
 we read of the Holy Spirit of God^. The ' Holy Eph.iv.30, 
 Spirit' is sufficiently definite — the Spirit that is 
 essentially, characteristically, uniquely holy ; which 
 being holy breathes the atmosphere of holiness into 
 any spiritual nature that it enters and inhabits. 
 (2) The prevalence in the New Testament of the 
 yet simpler designation ' the Spirit ' or even ' Spirit,' 
 without the article, which in St PauP and St John 
 is almost the normal expression for the Divine 
 Spirit when regarded as operative in the Church or 
 in the individual human life, is significant of the new 
 place which the Holy Spirit had come to fill in the 
 experience of life. The presence and working of 
 the Spirit of God are no longer conceived of as rare 
 and isolated phenomena, but as entering into all 
 Christian thought and work, an element in life so 
 universal, so constantly meeting the observer, that 
 the briefest of names was sufficient to indicate it. 
 
 ^ TO irveS/ta irov to ayiov, to Tn/eB/ta to dyiov avTov. In Isa. 
 Ixiii. II, however, the LXX. drops a^ToS, but the suffix is given 
 by the present Hebrew text. 
 
 ^ Later Jewish use employs '<B'"j|5 n-n as equivalent to 
 D''7?fi| 0-1"l ; see Dalman, Words of Jestis, p. 202 f. For the 
 transition see Dan. v. 1 1 ^ irveC/ia BvA (+ oyto;' AQ), o' 7ri/eC/*a 
 ayuiv, VI. 3 ff TTveifux irtpuraov, o' Trvev/xa dyiov (^yBl). 
 
 ' TO irvevfui or ttvcu/ao occurs in St Paul nearly 50 times, and 
 in St John (Ev., Epp., Apoc.) nearly 30 times. 
 
288 The Holy Spirit in the New Testament 
 
 Part III. i. When the Spirit was named every Christian reader 
 would think at once of the Holy Spirit, unless the 
 immediate context decided otherwise. ' Spirit ' 
 without the article is often ambiguous S but the 
 ambiguity is one which could not have been alto- 
 gether avoided, because it lies deeper than words — 
 in the intimate relation and interaction of the human 
 and the Divine within the spiritual life. 
 
 4. The Holy Spirit in the New Testament and 
 more especially in the Epistles is regarded chiefly 
 in relation to the Church and the Christian life, and 
 the question of the Spirit's relation to God is never 
 formally raised, and receives only a partial answer. 
 It is clear indeed that in the New Testament as in 
 the Old the Holy Spirit belongs to the sphere of the 
 Divine and the uncreated. The Spirit of God which 
 searches the depths and knows the heart of God is 
 Divine, as the spirit of man is human. The Arian 
 representation of the Spirit as a ' creature ' and even 
 'the creature of a creature"' finds no support in 
 Biblical theology, and is inconsistent with the whole 
 conception of the Spirit's mission and work as it is 
 unfolded by the writers of the New Testament If 
 the Holy Spirit does not receive the name of God, 
 if there is no statement in regard to the godhead of 
 the Spirit which corresponds to St John's 0eo<; r^v 
 Xdyos or to St Paul's kv /*o/>^^ d^ov vTrdp^wv, the 
 fact is implied in passages which attribute to the 
 Spirit the Divine prerogatives : in the remarkable 
 
 ' See Additional Note O, 'Spirit' and 'the Spirit' (p. 397 f.). 
 * KTiV/xo, KT«r/[*a KTMr/*aTos. Cf. Epiph. haer. Ixxvi. 3. 
 
The Spirit of God 289 
 
 saying of our Lord about the unpardonable sin; in Partiii. i. 
 St Peter's representation of an attempt to deceive Acts v. 3 f. 
 the Holy Spirit as 'lying unto God' ; in St Paul's 
 description of the Church and even of the body of i Cor. ii£. 
 the baptized Christian as a sanctuary of God, seeing ' ' ^'' '^' 
 that the Spirit of God dwells in them. But the 
 divinity of the Spirit does not rest on isolated 
 sayings ; it is involved in the view which is given 
 of the Spirit's work considered as a whole. The 
 spiritual Power which is immanent in God and 
 by His gift in men ; which regenerates, renews, 
 sanctifies, teaches, guides, supports, strengthens all 
 believers, and convicts the unbelieving world, cannot 
 but be Divine. In the New Testament as in the 
 Old the Spirit of God is God at work in the world, 
 with this difference only that the field of His spiritual 
 operations is vastly widened, and the manifestations 
 of Divine power and wisdom connected with the 
 Spirit are proportionately more impressive and more 
 permanent. 
 
 5. Thus the Spirit of God is beyond doubt differ- 
 entiated from all created life. Is it also differentiated 
 from God Himself? God is spirit ; is the Spirit of jo. iv. 24. 
 God God, in such a sense that the conceptions are 
 absolutely interchangeable ? To this question the 
 New Testament seems to give a negative answer. 
 For the Spirit proceeds from God, is sent by God, 
 is God's gift to the Church and to the individual 
 believer. Here a distinction is clearly drawn between 
 the Giver and the Gift, and a like distinction is seen 
 in the relative functions ascribed to the Spirit and to 
 
 s. H. s. 19 
 
2 go The Holy Spirit in the New Testament 
 
 Part in. i. God; as for example where the Spirit is said to 
 Rom. viii. intercede for the saints according to the will of God, 
 "'''' while the Searcher of hearts understands what the 
 
 Spirit desires, seeing that the intercession is made by 
 His own appointment. This is but one instance of 
 many in which the Spirit of God is distinguished 
 from God in regard to the offices which it fulfils. 
 The differentiation is more complete in passages 
 where God is called the Father, and the Father 
 and the Son are coordinated or contrasted with 
 the Spirit; as in the Johannine promises of the 
 Paraclete, and the words in which, according to the 
 first Gospel, our Lord instituted Christian Baptism. 
 The distinction which in such passages is clearly 
 drawn between the Father, the Son, and the 
 Spirit, when it is taken together with the personal 
 attributes which are assigned to each, points to 
 some profound mystery in the Being of God which 
 makes it possible to say, as the Church says, 'The 
 Spirit of God is God, yet not the Father nor the 
 Son.' And if so, we seem to be forced to admit 
 a threefold personality in God, and a personal life of 
 the Holy Spirit which is its own. But the New 
 Testament does not pursue this line of thought ; 
 the ideas of personality and of tripersonality are 
 foreign to its intensely practical purpose, and in its 
 nearest approaches to a metaphysical theology it 
 stops short at such a revelation of God — Father, Son, 
 and Spirit — as answers to the needs and corresponds 
 with the facts of the spiritual life in man. 
 
 6. But though the Holy Spirit is not definitely 
 
The Spirit of God 291 
 
 hypostatized in the New Testament, as a person in Part in.!, 
 the unity of a tripersonal Essence, personal quaUties 
 are freely attributed to it as an agent in the field 
 of human experience. Even the Old Testament 
 represents the Spirit as speaking by the prophets, 
 and as grieved by the sin or indifference of men'. 
 In the Acts and Epistles this is carried much further"; 
 the Spirit is said to be tempted and resisted ; it can 
 send men forth to a new work, or forbid them to 
 enter on it ; it can bear witness, it can intercede, it 
 can endow men with its gifts, distributing to each 
 severally as it wills. Is this mere personification, 
 due to the habit of regarding the Spirit as the 
 energy of the Living God' ? can we attach any 
 further significance to it in view of the still larger 
 class of passages where the Spirit is treated as the 
 breath that fills, the unction that anoints, the fire 
 that lights and heats, the water that is poured out, 
 the gift in which all believers partake ? Or are 
 these impersonal representations to be explained as 
 belonging only to the temporal manifestation of an 
 Eternal Spirit, which in its gifts and working is as 
 breath or unction, fire or water, but in its essence 
 is a centre of conscious personal life.'' That the 
 
 ^ 2 Sam. xxiii. 2, Isa. Ixiii. 10. 
 
 ° Acts V. 9, vii. 51, xiii. 4, xvi. 6, xx. 23; Rom. viiL 26, 
 I Cor. xii. 7 — II. 
 
 * I. V. Wood, The Spirit of God in Biblical Literature, 'g. 227: 
 "Certainly it was personal, for God is personal." But the 
 ■question is whether the N. T. represents the Spirit qua Spirit as 
 personal, i.e., as a selfconscious subject. On St Paul's attitude 
 towards this question see Stevens, Theology of the N. T, p. 443 flf. 
 
 19 — 2 
 
XVI 
 
 292 The Holy Spirit in the New Testament 
 
 Part III, i. latter is the true interpretation of the facts seems 
 to follow from the great context in the fourth Gospel 
 
 Jo. xiv., where the Spirit is represented as another Paraclete. 
 It may be possible to exaggerate the force of 
 the masculine TrapdKXtjTO's and the corresponding 
 masculine pronoun (e/cervos)', just as it is possible to 
 make too much of the neuter gender of Trvevfia or of 
 the feminine gender of riiah. But it cannot be 
 doubted that throughout the whole discourse the r^le 
 of a personal advocate is ascribed to the Spirit. He 
 takes the place of the absent Christ. He is sent by- 
 Christ from the Father, and when He has come He 
 will guide believers as Christ had guided them 
 hitherto, will teach as Christ taught, will take of that 
 which is Christ's and declare it to them, will convict 
 the world which the ministry of the Christ failed to 
 convict. That this advocate will be invisible and 
 purely spiritual does not make against His personali- 
 ty ; it is in that which is most spiritual in ourselves 
 that we find evidence of our own personal life. That 
 He fulfils the whole of our Lord's personal func- 
 tions towards the Church, that He belongs to the 
 category of Paraclete — Teacher, Director, Protector, 
 Counsellor — this invests Him with all the essential 
 attributes of that which we understand by per- 
 sonality. 
 
 ^ Yet the choice of 6 TrapaicXijTos, where to irapaKXi/rov (m/ev/xa) 
 might have been written, is significant ; and even more so is the 
 steady use of cKtlvos, e.g. in Jo. xvi. 13 f., where to irvevixa would 
 naturally suggest a transition to eVtIvo. o Xdyos...€K£ivos (Jo. xii. 
 48) is scarcely a true parallel. 
 
The Spirit of God 293 
 
 7. As seen in the New Testament the Spirit of Partiii. ;. 
 God is the very life and energy of God, issuing from 
 the fountain-head of Deity ; the selfconsciousness i Cor. ii. 
 of God, 'exploring the depths' of the Divine heart 
 and mind; the 'Spirit of the' absolute 'truth,' nay, jo. xiv. 17, 
 'the truth' Itself; the 'finger of God,' by which His \^°'^[^o. 
 work is done in the spiritual world. The life, the 
 consciousness, the truth, the power of God is God; 
 God living, thinking, teaching, working. But God 
 thus manifested is in the thought of the New Testa- 
 ment clearly differentiated from God in His own 
 infinitude, the fountain of the Divine life, the 
 Father, and from God the Word and Son of the 
 Father. The Spirit is neither the Father nor the Son, 
 although He is God. And though in His workings 
 and gifts He is regarded as a power and a gift rather 
 than a person, and described under figures borrowed 
 from external and inanimate nature, yet in His own 
 Divine life it is impossible to doubt that He possesses 
 that which answers in some higher and to us incom- 
 prehensible way to personality in man. Even in 
 His relation to the Church and to the world He 
 bears a personal name and fulfils the rSle of a 
 personal office. But beyond these lines of thought 
 the Apostolic age did not penetrate. It was occupied 
 with the appreciation of the Spirit's work rather than 
 with the doctrine of His Person or of His relation to 
 the Father and the Son. The Christology of the 
 first century is more advanced than its Pneumato- 
 logy; partly because, while the questions which arose 
 in the Apostolic Church compelled its leaders to 
 
294 "^^^ Holy SpiHt in the New Testament 
 
 Part III. i. examine the nature of the Son, no controversy had. 
 as yet arisen in reference to the Holy Spirit ; partly 
 and perhaps chiefly because the Spirit had come to 
 
 jo.xvi. 14. glorify Jesus, and not to direct attention to His own 
 relation to God. 
 
II. 
 
 THE SPIRIT OF JESUS CHRIST. 
 
 The New Testament, as it speaks of the Spirit PaniiLii. 
 of God, speaks also of the Spirit of Jesus\ of Christ ^ 
 and of Jesus Christ^ The Spirit of the Father* is 
 also the Spirit of His Son". These designations 
 clearly indicate a relation between our Lord and the 
 Holy Spirit which is not shared by the members of 
 the Church. The Spirit is not correlated in like 
 manner with any other name. 
 
 What is the teaching of the Apostolic age as to 
 this unique relation of Jesus Christ to the Spirit of 
 God? 
 
 I. Two of the Gospels trace it back to His 
 Conception. That which was begotten in Mary was Mt. i. »o, 
 of Holy Spirit ; the Holy Spirit came upon her, the '^' '' ^^' 
 Power of the Most High overshadowed her in such 
 wise that that which was born of her was entitled to 
 be called holy, son of God. The incipient humanity 
 of our Lord was ' of the Spirit ' on the one hand, as 
 it was of Mary on the other ; its substance was hers, 
 
 ■' Acts xvi. 7. ^ Rom. viii. 9, i Pet. i. 11. 
 
 ' Phil. i. 19. " Mt. X. 20. 
 
 » GaL iv. 6. 
 
296 The Holy Spirit in the New Testament 
 
 Partiii.ii. but the vitalizing power which brought it into life 
 was His, As in the mystery of natural generation 
 the human father impresses on his child the linea- 
 ments of his own character, so by the action on 
 Mary which superseded paternity the Holy Spirit 
 imparted to her son, not the human nature (which 
 was wholly of the Virgin Mother), but the sinless 
 image and likeness of God. The facts are related 
 only by the writers of the first and third Gospels, 
 but they are in the background of St Paul's doctrine 
 of the " Last Adam " or the " Second Man\" The 
 Second Man is of heaven ; His life was from above, 
 its whole course was a victory over sin, and it 
 issues in the quickening of the race. The Apostle, 
 as his subject requires, hastens on to the magnificent 
 end ; the Gospels shew us the beginning. The 
 whole began with a creative act on the part of the 
 Holy Spirit of God. Jesus was in relation with the 
 Divine Spirit from the first moment of His human 
 existence. The Spirit of God was from that moment 
 the Spirit of Jesus, the vivifying sanctifying power 
 by which He entered on His life as the Son of Man 
 and lived it to the end. 
 
 2. As the years went by, a fresh relation with 
 the Spirit began. The Spirit of Jesus became the 
 Spirit of the Christ. All the Gospels describe the 
 consecration of Jesus to the Messianic office : how 
 
 I Cor. XV. 47 6 Sevrepos avflpcon-os e^ ovpavov. It is not 
 meant that St Paul was aware of the circumstances connected 
 with the Conception. On the Conception as the basis of the new 
 humanity see Gore, Dissertations, p. 63 ff 
 
The Spirit of Jesus Christ 297 
 
 God anointed Him with the Spirit for the Christ- Partiii.ii. 
 life. The Christ-life began, as the human life itself 
 began, with a special act of the Holy Spirit. As in 
 the Conception the Spirit descended on Mary, so at 
 the Baptism it descended on her Son, anointing Him 
 to be the Prophet, the Priest, the King. As the 
 Spirit of the Conception gave sweetness and strength 
 to His childhood, youth, and early manhood, so the 
 Spirit of the Baptism gave power to the mature 
 years of the Ministry, to the crisis of the supreme 
 Sacrifice and to the risen life, and gives power to the 
 larger activities of the Lord's present life in Heaven. 
 The Spirit of the Christ is the secret source of the 
 Christ's ceaseless energies: in the power of the Spirit lc. iv. 14. 
 explains all — miracles ^ teaching, victory over tempta- 
 tion and death, and that vast authority which He 
 now wields in heaven and on earth. 
 
 3. But as the Baptist already knew, the Christ 
 was not only baptized with the Spirit, but was the 
 true Baptizer ; receiving the Spirit without measure 
 in order that He might impart it in measure to His 
 brethren. He upon whom thou shalt see the Spirit Jo. i. 33- 
 
 ^ Bishop Weston (The One Christ, p. 236 ff.) argues that the 
 activity which effected the miracles was that of the Eternal Son 
 acting through the Spirit under the conditions of manhood, the 
 purpose of the Conception and the Baptism being to give the 
 manhood such spiritual power as would enable it to answer to the 
 calls of the incarnate life. According to this view the miracles 
 are witnesses to (i) the activity of the Divine Son, who "always 
 acts for the Father through the Spirit"; (2) the strengthening and 
 developing of the human faculties by the Spirit to " make them 
 able and fit to assimilate and communicate the Divine power." 
 
298 The Holy Spirit in the New Testament 
 
 Part III. ii. descending and abiding upon him, the same is he 
 that baptizes in Holy Spirit. The Spirit of Christ 
 is not only the Spirit that anointed the Christ, but 
 the Spirit with which the Christ anoints. The 
 Epistles of the New Testament, which are silent 
 about the fact of the Lord's Baptism', as they are 
 about most of the other facts of the Gospel history, 
 speak freely of the anointing received by all 
 Christians from the Holy One, i.e. the ascended 
 Christ^ Perhaps it was because of the witness 
 which it bore to the continuation of the Messianic 
 anointing in the Body of Christ that the Church 
 accepted the name of ' Christian ' applied to her by 
 the heathen, although out of reverence for the Lord 
 she did not usually or at first speak of her members 
 as 'Christsl' 
 
 Even in the Synoptic Gospels the Christ is some- 
 times represented as preparing His disciples for an 
 era of fuller spiritual life. In the fourth Gospel 
 this extension of the Spirit's work forms the subject 
 of a series of instructions which extends from the 
 third chapter to the last but one. These discourses 
 are in substance the Lord's own comment upon the 
 relation which as the Christ He bears to the Spirit, 
 and which the Spirit bears to Him and His. 
 
 ^ Except the allusions in i Tim. iiL 16, i Jo. v. 6. 
 
 " 2 Cor. i. 21, I Jo. ii. 20, 27. 
 
 ' Those who had received a ypifTtt.a. might well have been 
 called -jipurroL But the New Testament seems to avoid the 
 plural of xptoTos, though it is used by the LXX. (i Chron. xvi. 22, 
 Ps. civ. (cv.) 15), and is sometimes applied to Christians by later 
 writers. 
 
The Spirit of Jesus Christ 299 
 
 According to the fourth Gospel the Spirit is the Partiii.ii. 
 principle of spiritual life by which men are born into jo. iii. 3, 
 the Kingdom of God. This new life of the Spirit ^' 
 it belongs to Jesus, in virtue of His own anointing 
 as the Christ, to impart and to maintain. In Him 
 ' the whole fountain of the Holy Spirit^' is stored 
 for the use of mankind, and from it He gives the Jo- iv. 14, 
 living water to all who ask of Him or come to ™' ^'' 
 • Him for it. This was said to those who were not 
 even disciples, such as the Samaritan woman, and 
 the mixed crowd in the Temple-courts. A fuller 
 teaching was reserved for the inner circle of His 
 Apostles. On the night before the Passion, in 
 circumstances of peculiar solemnity, the Lord spoke 
 at last of the Spirit's coming as imminent, and 
 revealed the relations in which the Christ-gift stands 
 both to the Father and to Himself The Father is 
 still the ultimate Source and Giver ; He whose love 
 gave the Son gives, in the last resort, the Spirit 
 also\ Nevertheless, since the Son is the way and 
 the truth and the life for men, and no man can 
 come to the Father but by Him, the Son will send 
 the Spirit from the Father; i.e. the Spirit will 
 come to men not immediately from the Father, but 
 mediately through the Son. Not only is the Spirit 
 given at the request of Jesus (eyw ipcoTijcrci}) and in Jo. xiv. 16, 
 His name (iv tw ofo/iari [Ji-ov), but by His act (eyo) 
 Tre/jiiffO}) ; He will mediate in the mission of the 
 
 ' JSv. sec. Hebr. "descendit fons omnis sancti spiritus et 
 requieuit super eum " ; cf. Jo. iii. 34 ov yap Ik fierpov SiSwo-ii' to 
 
 TTvevjjui [sc. o 6eoi T<3 ^urrmy 
 
300 The Holy Spirit in the New Testament 
 
 Partiii.ii. other Paraclete, and thus will baptize with the Holy- 
 Spirit, as He Himself was baptized by the Father'. 
 The Paraclete Spirit is the Spirit of Christ not only 
 as received by Christ from the Father, but as be- 
 stowed by Christ upon the Church and all her 
 members. 
 
 4. But this is not all. The Spirit sent by 
 
 jo.xiv. 16. the Christ is His second Self, aWos Tra/ja/cXi^ros, 
 ' another,' distinct from the Paraclete who is taken 
 away, a second of the same and not of a different 
 order^ That the second Paraclete is not identical 
 with the first is sufficiently clear from the words 
 / will send him. The Spirit is not the Christ, but 
 the Chrism ; not the Son, but the Spirit of the Son. 
 Yet the correspondence is so close, the equivalence 
 so complete, that the Lord again and again in this 
 discourse identifies Himself with the Spirit : / will 
 
 Jo. xiv. 18, not leave you bereaved, I com.e to you. ..again I shall 
 see you... there comes an hour when I shall no mx)re 
 speak to you in proverbs but shall plainly declare to 
 you concerning the Father. These words may have 
 an ulterior reference to the Parousia, but it can 
 scarcely be doubted that they point primarily to the 
 coming of the Spirit of Christ in His name. And 
 the measure of identification which they imply is 
 justified by the experience of the Apostolic Church. 
 
 ' expio-ev avTov 6 ^eos (Acts x. 38). 
 
 " See Lightfoot on Gal. i. 6 f. : "aXXos adds, while crepos dis- 
 tinguishes." On the question whether this distinction holds good 
 in St John see Abbott, Johannine Grammar, 2676 f. It is im- 
 possible to conceive of cTepov wapaxXi^Tov standing in this context. 
 
The Spirit of Jesus Christ 301 
 
 The Spirit in its working was found to be in effect Partiii.ii. 
 the equivalent of Jesus Christ. Thus St Paul writes, 
 If any has not Christ's Spirit, that man is not his Rom. viii. 
 (Chris f s) ; but if Christ is in you, the body indeed^ 
 is dead... but the spirit is life..., where the posses- 
 sion of the Spirit of Christ is clearly regarded 
 as tantamount to an indwelling of Christ Himself ^ 
 The same line of thought seems to be followed in 
 the words, The Lord is the Spirit, but where the 2 Cor. m. 
 Spirit of the Lord is, there is liberty. But we all... ''' 
 are being transformed... as by the Lord the Spirit, 
 where ' the Spirit of the Lord ' and ' the Lord the 
 Spirit' (i.e. Christ in the power of His glorified life) 
 are viewed as being in practice the same. Men who 
 lived within a short space of time after the Ministry, 
 the Ascension, and the Pentecost realized that where ' 
 the Spirit was Christ was, and what the Spirit 
 wrought was wrought in fact by Christ. Even in 
 the words spoken by His Spirit through the prophets 
 they recognized the voice of Christ. Though the 
 Spirit of Christ, through whom the glorified Lord 
 comes to His Church'' and sees as with eyes of flame 
 and works and speaks, is neither the human spirit of 
 Christ, nor the pre-existent Logos who was made 
 flesh, yet it is so absolutely one in will and thought 
 with the Divine-Human Christ that Christ is still in 
 the Spirit present and at work on earth, dwelling in 
 men and revealing Himself to them after a manner 
 more expedient for them than if He were still visibly 
 
 ^ Cf. Eph. iii. 16 f. 
 " Apoc. ii. I, 7 etc. 
 
302 The Holy Spirit in the New Testament 
 
 Partiii.ii. in their midst. Whether this equivalence is due to 
 the perfect interpenetration of the Lord's glorified 
 humanity by the Spirit, or to His oneness with the 
 Spirit in the mystery of the Divine Life, neither 
 St John nor any of the New Testament writers has 
 taught us ; the question did not lie within their 
 scope, and possibly does not lie within the grasp of 
 the human mind. The Spirit alone searches the 
 depths of God, and where the Spirit is silent as to 
 their contents it is hazardous and indeed vain to 
 speculate. 
 
 5. The Spirit of Jesus, the Spirit of Christ, is 
 
 Gal. iv. 6. also described as the Spirit of the Son of God. God 
 sent forth the Spirit of his Son into your hearts. The 
 Son is here the Incarnate Son, not the pre-existent 
 Word, and no direct inference can be drawn as to 
 the relation of the Spirit to the Logos. The Spirit 
 of the Son is the perfect spirit of sonship which was 
 manifested in the human life of Jesus Christ. It was 
 this Spirit which made it His meat and drink to do 
 His Father's will, which maintained in Him unbroken 
 fellowship with God, which inspired the supreme cry 
 
 Mc. xiv. of filial submission Abba, Father; not what I will, 
 but what thou. That which was in Him the Spirit 
 of sonship becomes in His members the Spirit of 
 adoption. Sons such as He is they cannot be, for 
 He is the Only-begotten ; adopted sons they can be 
 and are', and the Spirit of the Only-begotten has 
 been sent to give them the filial character which 
 was in Him. 
 
 '^ I Jo. iii. I. 
 
 36. 
 
The Spirit of Jesus Christ 303 
 
 6. The Spirit is expressly and repeatedly asso- Partiii.ii. 
 ciated with the glorified life of our Lord in Heaven. 
 The Apocalyptic seven spirits of God, while they Apoc. iv. 
 blaze like torches before the Eternal Throne, are at *''' 
 the same time the eyes of the Lamb which are sent 
 forth by Him into all the earth. This figure connects 
 the sevenfold energies of the Spirit with the person of 
 the Ascended Christ. The Spirit was not in the Jo. vu. 39. 
 world in the fuller sense until Jesus was glorified : 
 having been by the right hand of God lifted up and Actsii. 33. 
 having received from the Father the promise of the 
 Holy Spirit, he poured forth the Pentecostal effusion; 
 if I depart. He Himself had said, I will send him (the Jo- "vi. 7. 
 other Paraclete) unto you. That in the last days of 
 the Messianic age the Spirit should be poured out not 
 on the prophetic order only but on all the people of 
 Jahveh had been clearly foretold ; it was the great 
 promise of the Father, conveyed through Isaiah and 
 Jeremiah, Joel and Zechariah, and on the eve of its 
 fulfilment revived by the Lord Himself. But the 
 gift was kept in the hands of God until it could be 
 claimed by a sinless and victorious humanity : until 
 the Paraclete with the Father obtained from the 
 Father the mission of the second Paraclete who was 
 to abide with men to the end of time. Thus the 
 outpouring of the Spirit was the direct result of the 
 glorification of the Son, and a witness to that great 
 event. Of the Ascension there were few witnesses, 
 and they saw only the form of the Son of Man 
 disappearing in a cloud. Stephen in an ecstasy saw 
 the same form standing at the right hand of God. 
 
25- 
 
 Jas. iv. 5, 
 
 304 The Holy Spirit in the New Testament 
 
 Part III. ii. But to the Church in general the exaltation is 
 CoiTiiT 3. matter of faith and not of sight : your life is hid with 
 Christ in God. Yet in the coming of the Spirit and 
 the Hfe of the Spirit we have a continual witness of 
 the fact ; the experience of the Christian life is a 
 daily witness to believers that Jesus Christ is in the 
 Heb. vii. presence of God, ever living to intercede for men. 
 The Spirit which God has made to dwell in us is the 
 Spirit of the glorified Lord. 
 
 7. The question will be asked whether the New 
 Testament recognizes an eternal relation between 
 the Only-begotten Son and the Holy Spirit, such as 
 the ancient Church had in view when she spoke of 
 the Spirit as our Lord's ' very own,' or in the West 
 confessed that He ' proceeds from the Son ' and not 
 from the Father only". And the answer must be 
 that there is no explicit teaching upon this point in 
 the Apostolic writings. Even the statement that 
 the Holy Spirit proceeds from the Father does not 
 explicitly teach the doctrine of an Eternal Procession 
 as it is conveyed in the modified terms of the Creed ^ 
 while for the Eternal Procession from the Son no 
 direct support from the New Testament has ever 
 been claimed. Nevertheless it is a fair inference 
 from the teaching of the New Testament that the 
 Spirit of God belongs eternally to the Divine 
 Essence, and that the Only-begotten Son who as 
 
 1 Cyri] Alex, anathem. 9 iSiov avrou, Synth. Nicaenum (in the 
 Ordinary of the Roman Mass): "qui ex patre filioque procedit." 
 
 Jo. XV. 26 6 jrapa tou Trarpos lKiropt.vf.rax. The Creed runs: 
 tS iIk ToC TraTpos eWopeuo'/tevov Cf. Hort, Two Dissertations, p. 86. 
 
The Spirit of Jesus Christ 305 
 
 the Word was in the beginning with God stands in Partiii.ii. 
 a timeless relation to the Divine Spirit. If the 
 Spirit of the Father was the Spirit of the Incarnate 
 Son, dominating the whole human life of the Word 
 made flesh, who can doubt that it was also in the most 
 intimate relation with that pre-existent Life which 
 was with the Father before the world was ? AH 
 this lies in the background of New Testament 
 thought, ready to be drawn into fuller light by the 
 consciousness of the Church as she pondered on her 
 inheritance of Apostolic truth. 
 
 s. H. s. 20 
 
III. 
 
 THE SPIRIT IN THE CHURCH. 
 
 Part III. I. Our Lord's teaching upon the Holy Spirit 
 
 '"• touches but rarely and lightly on His own unique 
 endowment with the Spirit. There is no reference 
 in His words to the Holy Conception and scarcely 
 any to the Baptism. On the other hand He spoke 
 freely and sometimes at considerable length of the 
 distribution of His Spirit to the Church. In His 
 earlier references to the Spirit the gift is offered to 
 Lc. xi. 13, individuals. The Father who is of heaven will give 
 IV.' 14^ vii. Holy Spirit to those who ask him ; unless one has been 
 ^"^ ^' born of water and Spirit, he cannot enter into the 
 
 kingdom of God; if any thirsts, let him, com^ unto me 
 and drink. But as the end approached and the Pente- 
 costal effusion drew near, Jesus spoke of the Spirit as 
 to be given to His disciples collectively'. The dis- 
 course of John xiv. — xvi. was perhaps addressed to 
 the Eleven only, and it might have seemed to them 
 at the time that the promise of the Paraclete was 
 limited to their own body; a similar impression 
 might have been created by the Lord's parting 
 
 ^ Jo. xiv. — xvi. (Scoo-ei viuv, irifi.xj/m viuv, i/iSs StSafei, oStfy^a-fl 
 i/jLas, d.yayye\tZ i/uv). 
 
111. 
 
 The Spirit in the Church 307 
 
 -words in Acts i. 5, 8. If so, the error was cor- Pan iii. 
 reeled by the course of events. When after the 
 Resurrection the Spirit was given with a sacramental 
 breathing, accompanied by the words which have 
 long been used at ordinations in the West, other 
 believers were present with the Apostles^ probably 
 all who were then in Jerusalem. Thus the assembly 
 Tvhich received the Easter gift of the Spirit was 
 representative of the whole Church, and not of the 
 Apostles only and their successors in the ministry of 
 the Church. The party in the upper room which 
 awaited the coming of the Spirit numbered one 
 hundred and twenty^, and though the word is not 
 xised in the Acts before ch. v. 11, this assembly was 
 in fact the assembled Ecclesia. All were still together 
 when the Spirit came^ and if each was separately 
 visited'', the illapse was simultaneous and collective ; 
 the Church as a whole received the Paraclete. Such 
 an effusion of the Spirit was vouchsafed only once 
 again, when the firstfruits of the Gentile Church 
 were baptized with the Holy Spirit as the firstfruits 
 of the Jewish Church had been on the day of 
 Pentecost". In all other cases the Spirit came to 
 new converts when they were added to the body of 
 
 •^ Lc. xxiv. 33 interprets St John's o! iiaSrjrat as 01 hSexa koI ol 
 <niv avToii. They were closely packed in the upper room, though 
 it was large: evpov -iiBpouTiiAvov^. 
 
 ^ Acts i. 15. 
 
 * Acts ii. I r](Tav TrdvTti 6fu>v im to auTo. The reference 
 appears to be to the assembly of i. 15. 
 
 * ii. 3 eKaOurty e^ eva eicaoTov airoiv. 
 
 * Acts X. 41 if., xi. 15 ff., XV. 7 f. 
 
3o8 The Holy Spirit in the New Testament 
 
 Part HI. the Church by baptism and its complementary rite, 
 — the laying on of hands on the baptized^ The Spirit 
 was the corporate possession of the Body of Christ, 
 and it became the property of the individual convert 
 when he was made a member of the Ecclesia. No 
 man could be Christ's who had not Christ's Spirit, 
 and ordinarily no man could have Christ's Spirit but 
 by being "added" to the brotherhood of Christ's 
 disciples. When St Peter says that God gave the 
 
 Actsv. 32. Holy Spirit "to them that obey Him," the notes of 
 obedience which were in his mind were doubtless 
 the same that he required on the Day of Pentecost, 
 namely repentance, faith, and baptism. The Apostle 
 of the Uncircumcision did not differ herein from the 
 
 Actsxix. Apostle of the Circumcision, as his conversation 
 
 ^^' with the disciples of the Baptist at Ephesus plainly 
 
 shews. No gift of the Spirit could be expected, he 
 taught them, until they had been baptized into Christ 
 and made members of His Church". 
 
 2. It was given to St Paul beyond the other 
 Apostles to develop the conception of the Christian 
 Ecclesia, and together with it the doctrine of the 
 Spirit's relation to the Church. This is done chiefly 
 in two of his Epistles, i Corinthians and Ephesians. 
 In I Corinthians it is his aim to check " the excess of 
 individuality" and "the diminished sense of corporate 
 responsibilities'" which were due to the temperament 
 
 ^ Acts viii. 15 f., xix. 5 f. 
 
 ' In Heb. vi. i f. the foundation stones of the Christian life 
 are given in the order /ucravoia, Trto-Tis, )8a7mcr/ioi, eiri^eo-is X(.ipwi, 
 ' Hort, Ecclesia, p. 129. 
 
The Spirit in the Church 309 
 
 of Greek thought and life. He meets these tendencies ran.iii. 
 by setting forth the relation of the Spirit to the — '- 
 Ecclesia. The local congregation of baptized be- 
 lievers is a sanctuary (I'aos), in which God dwells by i Cor. iii. 
 His Spirit; it is a Body of Christ, into which all its i cor. xU. 
 members have been admitted by being baptized in '^" 
 one Spirit. Such a community as the Corinthian 
 Church might well create upon the mind of an 
 observer the impression of diversity and not of unity; 
 its social differences, its class distinctions, its variety 
 of spiritual gifts would suggest the presence of in- 
 compatible or hostile elements which made corporate 
 life impossible. But no diversities could shake the 
 fundamental unity which comes from the indwelling 
 Spirit ; and the multiplicity of the members and the 
 manifoldness of their functions and gifts can no more 
 prevent a Christian Church from being one than the 
 unity of the human body is destroyed by the com- 
 plexity of its structure. 
 
 The Epistle to the Ephesians carries this argument 
 into a larger field. Here it is not the disparity of 
 gifts or temperaments in a local society that threatens 
 unity, but the strife between Jew and Gentile which 
 affected all Christian societies in the first century. 
 Again the danger of disunion is met by unfolding 
 the work of the Spirit in the Ecclesia. Through 
 him (Christ) we both have our access in one Spirit unto Eph. ii. 
 the Father... in whom (Christ) each several building'^ 
 
 ^ I.e. "each local community" (Hort, Ecclesia, p. 164, and so 
 apparently Westcott, Comm. on Eph., ad loc). Dean Armitage 
 Robinson, while reading irSo-a olxoSoixij, supports the rendering of 
 the A. V. (Ephesians, pp. 70 f., 164 f.). 
 
3IO The Holy Spirit in the New Testament 
 
 Parf III. grows into a holy temple in the Lord... in whom you 
 — also are builded together for a habitation of God in 
 the Spirit. Here as in i Corinthians (iii. i6) each 
 separate congregation is regarded as a local sanctuary, 
 and the various churches are so many spiritual build- 
 ings springing up everywhere throughout the pro- 
 vinces of the Empire, and designed as so many 
 dwelling-places of the Living God. But as the 
 Epistle proceeds, the Apostle sees before him the 
 vision of an Ecclesia which is not limited to a single 
 city or a single province but includes all the baptized in 
 all the provinces of the Roman world. Perhaps this 
 greater Ecclesia was suggested, as Dr Hort inclines 
 to think^ by the sense of the vastness of the Roman 
 Empire which grew upon the Apostle during his 
 residence in Rome, However this may be, it is 
 only in this Epistle and in the kindred Epistle to 
 the Colossians, written about the same time'', that 
 we hear of a Church of all believers, an universitas 
 fratrum Christianorum. As Dr Hort acutely re- 
 marks, this universal Church is not regarded by 
 St Paul as the sum of all the local churches, but as 
 the sum of all the baptized ; " the members which 
 make up the One Ecclesia are not communities but 
 individual men'." As the Holy Spirit, dwelling in 
 the heart of each member of the local community, 
 binds all together in a corporate unity; so, by 
 dwelling in all the faithful everywhere, it creates 
 
 ^ Ecclesia, p. 143 f. 
 
 ^ Eph. i. 22 f., iii. 10, 21, V. 23 ff., Col. i. 18, 24. 
 
 ' Op. cit., p. 168. 
 
The Spirit in the Church 311 
 
 the worldwide unity of a Catholic Church. There Paft.m- 
 
 ill. 
 
 is one Body and one Spirit, even as there is one — — 
 Lord, one faith, one baptism, one God and Father of ^,' '^" 
 all. The unity of the Church in a particular city or 
 province, the unity of the whole congregation of 
 Christ's flock, alike come from the one Spirit which 
 gives to both their corporate life. 
 
 3. The Holy Spirit, then, is the bond of unity 
 in the Christian Society, whether the unit is the 
 congregation or the universal Church. But the 
 Church, local or catholic, is not regarded in the 
 New Testament as a mere aggregate of atoms or an 
 inanimate organization composed, like an instrument, 
 of many separate parts. The individuals who com- 
 pose the Church are the members of a living body ; 
 it is the common life of the body which makes them 
 one; and this life is inspired by the Spirit of Christ. 
 The Church is the body of Christ ; the glorified 
 Lord is its head ; Christ is incomplete without His 
 Church as the Church is incomplete without Christ\ 
 From the exalted Head the life of the Spirit flows 
 down into all the members ; there is vitality and 
 there is growth in every part which is in real union 
 with the Lord, and in the body as a whole ^ : from. Eph. iv. 
 whom, all the body, constructed and drawn together by 
 every ligament of the supply, according to the working 
 in the m.easure of each single part, causes the growth 
 of the body. The Spirit is not named here, yet the 
 word ' supply ' (r'^s hri.yppy\yia.<i) points not obscurely 
 to its gifts. The " supply of the Spirit of Jesus 
 
 ^ Eph. i. 22f. = Eph. iv. 16. 
 
312 The Holy Spirit in the New Testament 
 
 Part III. Christ'" is represented as descending from Christ 
 — into the Church through certain channels of com- 
 munication, among which it is not overbold to reckon 
 the usual means of grace, and as operating in Christ's 
 members individually to the advantage of the whole 
 body, which thus grows, as the Epistle to the 
 
 Col. ii. 19. Colossians adds, the growth of God- — with a more 
 than human, a Divine increase. 
 
 4. And as this Divine life and growth of the Body 
 of Christ is of the Spirit, so it is by the Spirit in her 
 that the Church fulfils her proper work. Life and 
 growth imply work, and a work proper to a particular 
 organization. What does the New Testament repre- 
 sent as the special work of the Body of Christ under 
 its present conditions ? The answer is, in a word, 
 To witness to the invisible Christ. According to the 
 Acts the very last words spoken by our Lord before 
 He withdrew into the unseen assigned this work to 
 the Church, and connected her discharge of it with 
 
 Acts i. 8, the coming of the Paraclete : ye shall receive power 
 
 I jo. V. 6,' when the Holy Spirit has come upon you, and ye 
 shall be my witnesses .. .unto the end of the earth. 
 The Spirit is the primary witness of the Christ : 
 the Paraclete... the Spirit of the truth... he shall 
 bear witness of m^ : the Spirit is that tvhich bears 
 witness, because the Spirit is the truth. But the 
 witness of this Spirit is borne in and through the 
 Body of Christ. 
 
 The first generation bore witness of what they had 
 
 Jo. XV. 27; seen and heard in the days of Christ's flesh : ye also 
 
 ltsi!l. ^ Cf. Gal. iii. s, Phil. i. 19. 
 
The Spirit in the Church 313 
 
 bearwitness, because ye are with mefroTn the beginning. Paf'.m- 
 Their testimony, i.e. the witness of the Apostolic — '- 
 Church, remains in the four Gospels. But even in 
 the Apostolic age it was realized that what met the 
 eye and the ear in the Lord's brief Ministry was but 
 a small part of that which He is and came to do and 
 teach. In reviewing His own teaching, even that 
 which had been given to the innermost circle of the 
 disciples, the Lord could say. These things T have Jo- xvi. i^. 
 spoken unto you in proverbs : the hour comes when I 
 shall no more speak unto you in proverbs but shall tell 
 you plainly (Trapfytja-Ca) of the Father. That hour came 
 when the Spirit came. The Spirit not only recalled 
 our Lord's words, but revealed heights and depths in 
 Him hitherto unsounded, declaring that which is His, 
 and thereby (since whatsoever the Father has is 
 His) declaring also that which is the Father's. It 
 was in some sense a new Christ that the Church 
 came to know after the Pentecost : even though we 2 Cor. 
 have known Christ after the flesh, yet now we know 
 him thus no m,ore^, i.e. we know Him after the 
 Spirit, by a process different from that of bodily 
 intercourse, and by which He is placed in a new 
 light. Of this deeper and fuller revelation of Jesus 
 Christ the Apostolic Church taught by the Spirit of 
 Christ also bore witness, and in the Fourth Gospel 
 and the Epistles of St Paul and St Peter and St John 
 we have a record of this interpretation of our Lord's 
 
 ^ Dr Rutherford paraphrases : " if indeed there was a time 
 when we knew Christ in the world's way, we do not so know Him 
 now." 
 
 16. 
 
314 The Holy Spirit in the New Testament 
 
 Part III. teaching and person which corresponds with the 
 — glorification of Him by the Spirit that had been 
 foretold. Nor is there any reason to limit the 
 Spirit's witness in the Church to the lifetime of those 
 who were eyewitnesses and ministers of the word. 
 The life of the Church is continuous, and the Para- 
 clete came to abide with her for ever. The inter- 
 pretation of Christ has, as a matter of fact, been 
 carried forward by the Catholic Church in the 
 formulation of Creeds, and the evolution of Christian 
 thought and of the manifold types of Christian life. 
 This is not the place to enter on that great subject, 
 but we may note the light which it receives from the 
 New Testament doctrine of the Spirit. Our Lord's 
 words about the Paraclete justify us in attributing to 
 His presence in the Church the progressive witness 
 of Christendom to Christ during the centuries which 
 have passed since the end of the Apostolic age. 
 
 5. The continued witness of the Spirit in the 
 Church implies a continual teaching of the Church 
 by the Spirit. This also has a place in the Lord's 
 
 jo.xiv. 26, great promise of the Paraclete: He shall teach you 
 all things^... He shall lead the way for you to enter 
 into all the truth. When St John wrote his first 
 Epistle the experience of half a century had proved 
 
 I Jo. ii. 20, the truth of these words : You have an anointings 
 from the Holy One ; all of you know^. As for you, 
 the anointing which you received from, him abides in 
 
 ^ In this He carried on Christ's work, taking His place; cf. 
 Mt. xxiii. 8 els yap Icniv StSdo-KaXos, where o xp'o'tos is a true gloss. 
 ^ Or, reading iravTa, '■'■you hiow all things." 
 
HI. 
 
 The Spirit in the Church 315 
 
 you, and you have no need that any teach you. ..his Part iii. 
 anointing teaches you concerning all things, and it is 
 true. This appeal is not addressed to Apostles or 
 Prophets, but to the members of the Church in 
 general. It recognizes that the promise of Christ 
 was not for the Eleven only or for their successors, 
 but for the whole Christian society. 
 
 Yet in what sense was it true that the congrega- 
 tions of the province of Asia to which St John wrote 
 knew all things, or even that they all knew the truth 
 and needed not to be taught ? It is clear that com- 
 plete knowledge of the contents of their faith could 
 not have been theirs in actual possession. But it 
 was potentially and implicitly conveyed to them in 
 the gift of the Spirit, and would be progressively 
 realized in their experience if they for their part were 
 loyal to their Teacher. What happens in the case 
 of individuals happens on a great scale in the history 
 of the Church. The Divine Teacher is always with 
 her, and the teaching in itself is complete, although 
 its assimilation by human thought and in human 
 life is progressive, and at times, even for long periods 
 of time, may seem to recede. In the abiding presence 
 of the Paraclete the Body of Christ possesses the 
 fulness of the truth, even in an age when it is least 
 able to understand or to interpret His teaching. 
 But advance in spiritual knowledge depends upon 
 the Church herself; it is as she follows her Guide 
 and learns His lessons of truth that she attains to 
 fuller measures of Divine illumination. Thus the 
 promise of Divine teaching is not a promise that the 
 
3i6 TJie Holy Spirit in the New Testament 
 
 Part III. judgements of the Church shall be infallible or irre- 
 — '- formable ; on the contrary, it holds out the hope of 
 a progress in knowledge proportionate to the faithful 
 use of light already given. 
 
 6. The perfecting of the Body of Christ is the 
 final purpose of the coming of the Paraclete. 
 Churches and the members of churches are being 
 builded together in the fabric of the Universal 
 
 Eph.ii. 22, Church, that they may become a habitation of God 
 in the Spirit. The process is to continue until we 
 arrive, all of us, at the unity of the faith and know- 
 ledge of the Son of God : until we attain to a perfect 
 man, to the m,easure of the stature of the fulness of 
 the Christ. When this end has been reached the 
 work of the Paraclete will have been accomplished, 
 and the long history of the Church's immature years 
 will find its consummation in perfect unity, perfect 
 knowledge, and the perfect life. Much that now 
 seems to be final in creed and in life, much that is 
 and ought to be final under present conditions, will 
 
 I Cor. xiii. then be lost in the full light -of day. When that 
 which is perfect is come, then that which is in part 
 shall be done away. What is limited, defective, 
 belonging to human imperfection, shall disappear ; 
 what is of the Spirit shall remain, the imperishable 
 possession of the perfected Church. 
 
IV. 
 
 THE SPIRIT AND THE MINISTRY. 
 
 I. The Church of Christ is, as St Peter teaches, Part iii. 
 a spiritual house built of living stones and designed _llL 
 to be not a Sanctuary only but a Priesthood : a ' ^^'' "' ^' 
 holy priestly function^, to offer up spiritual sacrifices 
 acceptable to God through Jesus Christ. Its members 
 constitute a royal priesthood, a holy nation, a people 
 destined for a Divine possession ; a new Israel 
 succeeding to the high privileges of the ancient 
 people of God''. St John has the same conception, 
 and amplifies it after his manner. He (Jesus Apoc. i. 6, 
 Christ) made us a kingdom, priests to his God and ^■^°'^^- 
 Father; they (the saints and martyrs) shall be 
 priests of God and of Christ. Some glimpse of the 
 priestly character of the Church is caught also by St 
 Paul and in Hebrews : present your bodies a living Rom. xa. 
 sacrifice, holy, acceptable to God, your reasonable '' 
 service : let us offer up A sacrifice of praise to God Heb. xiii. 
 continually. In these passages the New Testament '*' 
 teaches the priesthood of the Church without 
 
 ' On UpoTtu/ta here see Dr Hort's commentary ad he. 
 " Cf. Exod. xix. 5 f. 
 
3i8 The Holy Spirit in the New Testament 
 
 Part III. recognizing any distinction in this matter between 
 
 — her official and non-official members. All who in 
 
 baptism and the laying on of hands have received 
 
 the Spirit of Christ have been thereby consecrated 
 
 to the Christian priesthood ^ 
 
 2. On the other hand the New Testament speaks 
 with equal clearness of the existence within the 
 Church of special ministries which are not common 
 to the whole Christian society, but possess a priestly 
 character and are in some measure analogous to the 
 special priesthood that distinguished the tribe of 
 Levi from the other tribes of the priestly nation of 
 Israel. Though no emphasis is laid on the fact, it 
 comes into view incidentally more than once in the 
 
 Actsxiii..:. Acts and Epistles. The ministry of the prophets 
 and teachers in the Church of Antioch is represented 
 as a XeuTovpyCa rendered to the Lord^ a word which 
 with its cognates is repeatedly used in the LXX. 
 in reference to the official ministrations of the 
 
 Rom. XT. Priests and Levites. In a famous context St Paul 
 
 '* " describes his labours among the Gentiles as sacer- 
 
 dotal, borrowing term after term' from the Greek 
 vocabulary of Levitical worship. It may be said 
 that such a passage is metaphorical, and therefore 
 must not be pressed, but it is neither more nor less 
 metaphorical than the passages which speak of the 
 
 ^ This is not a 'priesthood of the laity,' as it is sometimes 
 called, but a priesthood of the Church, without distinction of 
 orders. 
 
 * \€iToiipyowTmv Sk airaiv T<3 KvpiM, 
 
 ^ XtLTovpyoi, Upovpyelv, irpoatjiopa. 
 
The Spirit and the Ministry 319 
 
 priesthood and sacrifices which are common to all Part iii. 
 Christians. In both cases the priesthood and the -^ 
 sacrifices are spiritual, arid in both they present 
 nevertheless a real analogy to the hierarchy and the 
 sacrificial offerings of the Old Testament. This 
 analogy is so close that it is made by St Paul the 
 basis of an argument for the support of the preachers 
 of the Gospel ; those who preach the Gospel have 
 as much right to live of the Gospel as the ministers 
 of the Jewish altar had to share with the altar. 
 Thus in a true sense the Christian ministry suc- 
 ceeded to the Levitical priesthood^ although the 
 whole Levitical system has become obsolete and 
 the only sacrifices which remain are spiritual and 
 personal. 
 
 All Christian service, and in particular the 
 special form of service which falls to the share of 
 the Christian ministry, is rendered by the Spirit v\a\. iu. 3. 
 of God. The ministry of ' the New Covenant is 
 a ministry of the Spirit as contrasted with the 2 Cor. iii. 
 mechanical performance of the prescribed functions 
 which constituted the bulk of the Levitical worship. 
 And being such, it demands the special assistance of 
 the Holy Spirit. As the whole Church is con- 
 secrated for its spiritual priesthood by the gift of 
 the Spirit, so the ministry of the Church, which is 
 
 ^ The Christian ministry is sacerdotal in so far as it discharges 
 the functions of a sacerdotal body, the Church. But, as Light- 
 foot rightly urges {Philippians, p. 182 ff.), its sacerdotium. is not 
 exclusive or personal; "as individuals all Christians are priests 
 alike." 
 
320 The Holy Spirit in the New Testament 
 
 Part in. directly concerned with spiritual things, needs in 
 — a high degree the anointing of the Spirit of Christ. 
 We turn to the New Testament to see what pro- 
 vision is made for the supply of this need. 
 
 3. The New Testament mentions ministries 
 of many kinds, some which exhausted themselves in 
 the apostolic or sub-apostolic age ; others, which 
 took root in the Churches and grew into permanent 
 orders of men. The distinction cannot always be 
 very clearly made out ; in the lists which are given 
 in I Cor. xii. and Eph. iv. apostles, prophets and 
 evangelists evidently belong to the former class, but 
 it is less certain to which we ought to refer pastors 
 and teachers, helps and governments. Probably in 
 many instances the charismatic gifts were possessed 
 by persons who at the same time held office in the 
 local Christian societies as 'presbyters' or 'bishops.' 
 But however this may have been, the New Testa- 
 ment associates both types of ministerial life with 
 special gifts of the Holy Spirit. 
 
 In the case of the charismatic ministries this 
 needs no demonstration. Apostles and prophets 
 possessed powers which marked them out as under 
 the direct teaching of the Holy Spirit ; they were 
 gifts of the ascended Christ, who works by the 
 Spirit^ ; the mystery of Christ^ was revealed to them 
 I Pet. i. in the Spirit ; they brought the gospel to the world 
 by a Holy Spirit sent from heaven. The Christian 
 
 ^ Eph. iv. 8, II (di'aj8as...2S(UKc>' 8dju,aTa...Kal avros ISojkcv 
 Tous ^\v diroCTToXous ktX.). 
 = Eph. iii. 4 f. 
 
The Spirit and the Ministry 321 
 
 Prophets were the mouthpiece of the Spirit\ inso- Part iii. 
 much that when they spoke under His influence the — - 
 Spirit is said to have spoken. Their words were 
 coloured, it is true, by individual character or by 
 circumstances, and they were responsible for the 
 manner in which they exercised the prophetic gift ; 
 in matter of fact it was not always used wisely or 
 welP. But so far as they were effective instruments 
 for the building up of the Church or the conversion 
 of unbelievers ^ this was due to the Spirit of 
 prophecy — a gift entrusted to the prophetic order 
 and not common to the whole body of believers*. 
 Of the reality of this gift and of its generally bene- 
 ficial results the New Testament writers entertain 
 no doubt^ 
 
 In comparison with these directly spiritual 
 ministries the local office-bearers of the several 
 Churches occupied an inferior place : thirdly teachers, i Cor. xi.. 
 then...helps, governments. They were appointed, it Eph.lv.n. 
 appears, by the Apostle or his deputy', who selected 
 grave and trustworthy persons, capable of serving 
 their brethren and presiding over the local congrega- 
 tion, but not necessarily possessing any special gift of 
 the Spirit such as the power of prophesying or speak- 
 ing with tongues. The elder or overseer did not 
 
 ■^ Cf. Acts xiii. 2, xvi. 6f., xx. 23, xxi. 11, 2 Th. ii. 2, i Tim. 
 iv. I, Apoc. ii. 7, etc.; xxii. 17. 
 ^ I Cor. xiv. 29ff. 
 ^ I Cor. xiv. 3, 24 f. 
 ■* I Cor. xiL 29. 
 
 " I Cor. xii. 10, xiv. i if., i Th. v. 20, i Jo. iv. 2, Apoc' xix. 10. 
 * Acts xiv. 23, Tit. i. 5. 
 
 s. H. s. 21 
 
322 The Holy Spirit in the New Testament 
 
 Part III. always possess even the gift of teaching ; it was de- 
 -^ sirable that he should be apt to teach', but this was 
 not indispensable. Systematic teaching in the first 
 age was probably left almost entirely in the hands 
 of the Apostle, the Prophet, and the Evangelist; 
 the college of elders was rather concerned with 
 the business and the discipline of the society 
 which it ruled ^ Yet even under these conditions 
 St Paul held that the presbyters or bishops of 
 the local communities derived their authority from 
 
 Acts XX. the Holy Spirit : take heed to yourselves, and to all 
 the flock in which the Holy Spirit (to wevfjia to 
 ayiov) appointed you overseers (inLo-Koirov?). The 
 words may refer to the solemn ceremony of 
 ordination described in the Epistles to Timothy ^ and 
 the prophesyings by which it seems to have been 
 preceded. The prophets, speaking in the Spirit, 
 appear to have taken an important part in the 
 choice of fit persons for certain ministries^ and the 
 appointment of overseers may have been controlled 
 by their judgement ; in that case it would be 
 attributed to the Holy Spirit itself°. But besides 
 this it cannot be doubted that a special charisma 
 
 ^ I Tim. iii. 2, v. 17. 
 
 ^ The elder was a Trpoto-Ta/tevos (Rom. xii. 8, i Thess. v. 12, 
 I Tim. V. 17) or i^oiJ/tei/os (Heb. xiii. 17, 24) rather than a teacher. 
 Even in irot/iijV the leading idea is discipline rather than instruc- 
 tion. 
 
 * I Tim. iv. 14, 2 Tim. i. 6f. On i Tim. v. 22 see Hort, 
 Ecclesia, p. 214 f. 
 
 * Acts xiii. I f., I Tim. i. 18. 
 " Cf. 2 Tim. I. 6. 
 
The Spirit and the Ministry 323 
 
 accompanied the laying on of hands by which the I'art iii. 
 presbyters were set apart for their ministry — not — '- 
 necessarily the gift of prophecy, but one which was 
 more needful for their ofifice, a spirit of power and 1 Tim. i. 7. 
 love and discipline, such as fitted them for the 
 difficult duties of ruling and guiding the primitive 
 Churches in the midst of the heathen society from 
 which they had but recently escaped. 
 
 4. But the reason for the association of the 
 Christian Ministry with the Holy Spirit lies deeper 
 than this. If we allow ourselves to think of the 
 early Church merely as a human society, a collegium 
 among the many collegia or guilds of the Empire — 
 an aspect which it doubtless wore in the eyes of its 
 pagan contemporaries — its rulers may well seem to 
 have needed no more than a good natural capacity 
 for business and for leadership. But the Christian 
 society as . it is seen in the New Testament has 
 another character which belongs only to itself. It 
 is the house of God, the congregation of the living i Tim- "i- 
 God, pillar and basement of the truth. Such a 
 view of the Church naturally affects our estimate 
 of the ministry of the Church. The officers of a 
 spiritual body are charged with spiritual work, and 
 need spiritual power to do it. To remit and 
 retain sins is the mission of the Church, and the 
 Lord, who knew the extreme difficulty of this most 
 exacting of tasks, endowed her for it with a special 
 gift of 'Holy Spirit\' But the Church's duty in this 
 respect is chiefly fulfilled, at least since the end of 
 
 1 Jo. XX. 23. 
 
324 The Holy Spirit in the New Testament 
 
 Part III. the Apostolic age, by the three orders of the regular 
 — ministry, and the Easter gift of the Spirit goes with 
 this exercise of responsibility. On these grounds the 
 'Western Church was justified when it ordered the use 
 of Accipe Spiritum sanctum at all ordinations to the 
 diaconateS the presbyterate, and the episcopate; 
 and the Anglican Church when it followed the 
 Latin Church so far as to retain the words at the 
 Ordering of Priests and the Consecration of Bishops, 
 adding on both occasions the solemn invocation of 
 the Holy Spirit in the hymn Veni Creator Spirits. 
 5, The few and simple rites of primitive Chris- 
 tianity are represented in the New Testament as 
 spiritual acts, effectual signs of the life of the Spirit 
 of Christ, and therefore instinct with the powers of 
 the world to come. When the Lord spoke to Ni- 
 codemus of a birth from above ^ by which men were 
 born of water and spirit. He struck a keynote 
 which Christian experience took up and worked into 
 a doctrine of baptismal grace. The event shewed 
 that in Christian Baptism the outward visible sign 
 was indeed accompanied by an inward spiritual 
 power. Men who as heathens had been defiled by 
 the worst vices of Greek life, in baptism washed 
 themselves clean, were sanctified and justified* in the 
 name of the Lord Jesus and in the Spirit of our 
 God. The Bridegroom of the Church sanctified 
 
 1 Accipe Spiritum Sanctum was said in the Sarum rite to the 
 Deacon, though the following words, quorum remiseris peccata, etc., 
 were reserved for the Priest 
 
 " Jo. iii. 5. » I Cor. vi. 1 1. 
 
The Spirit and the Ministry 325 
 
 and cleansed His Bride with the washing^ of the I'art ni- 
 baptismal water accompanied by a form of solemn — '- 
 words. God of His mercy saved men by the wash- 
 ing of a second birth and a renewal" of their nature 
 wrought by the Holy Spirit. Baptism saved them, 
 not the external use of water, but that reawak- 
 ing of the conscience to the call of God' which the 
 Resurrection of the Lord had brought through the 
 gift of the Spirit in the sacramental act. The 
 completion of the ceremony of baptism by the 
 laying on of hands shed a yet clearer light upon the 
 working of the Holy Spirit through the ministries 
 of the Church. Even Simon of Samaria could see 
 that through laying on of the apostles hands the Actsviii. 
 Holy Spirit was given, for external effects followed 
 this act in the first age*. Lastly, the Eucharist, if 
 not expressly associated in the New Testament 
 with the Holy Spirit, is represented as a series of 
 spiritual acts which are inconceivable apart from 
 the Spirit's presence and operation. A cup of 
 mingled wine and water, blessed by the ministers 
 of the Church, becomes to those who drink of it a 
 participation in the Blood of Christ^ A cake of 
 bread, similarly blessed and broken, becomes to 
 those who eat of it a participation in the Body of 
 Christ. This identification of the Cup and the 
 Bread with the sacrificed humanity of the Lord is 
 so complete, so truly a fact in the spiritual world, 
 
 1 Eph. V. 26. = Tit. iii. 6. 
 
 ° I Pet. iii. 21. *, Acts xix. 6. 
 
 = I Cor. X. 16 f. i 
 
IV. 
 
 326 The Holy Spirit in the New Testament 
 
 Part III. that to eat and drink unworthily is to incur the 
 guilt of profaning the Lord's Body and to attract 
 such Divine chastisements as sickness and death\ 
 But these accounts of the spiritual significance of 
 the Eucharist seem to involve the intervention of 
 the Spirit of God, who alone can make material 
 substances or human acts spiritually efficacious. 
 In the words of a great Church writer of the second 
 century, a diligent student of the New Testament, 
 the Eucharist 'consists of two things, an earthly 
 and a heavenly".' If so, the heavenly thing in 
 it must be due to the Divine Spirit ; and it was 
 doubtless the recognition of this truth that led the 
 early composers of liturgies to invoke the Holy 
 Spirit on the elements as well as on the com- 
 municants. The Epiclesis is an acknowledgement 
 of the Spirit's work in the highest act of Christian 
 worship. 
 
 The teaching of the New Testament on the 
 relation of the Holy Spirit to the ministry of the 
 Church is admirably summarized in the Ecclesiastical 
 Polity^. "We have (writes Richard Hooker) for 
 the least and meanest duties performed by virtue of 
 ministerial power that to dignify, grace, and authorize 
 them which no other offices on earth can challenge. 
 Whether we preach, pray, baptize, communicate, 
 condemn, give absolution, or whatsoever, as dis- 
 
 ^ I Cor. xi. 27, 29. 
 
 ^ Irenaeus iv. 18 ovkc'ti koivos apros ktrAv aXX' fi^apurrla ix 
 hvo irpayixaTiav <ruv€(TTr]Kvia, iiriyeiov re Koi ovpaviov. 
 ' V. Ixxvii. 8. 
 
The Spirit and the Ministry 327 
 
 posers of God's mysteries, our words, judgements. Part iii. 
 acts, and deeds are not our own but the Holy — 
 Ghost's." The words are cast in a mould shaped by 
 the exigencies of an age far removed from Apostolic 
 times, but the main thought which breathes in them 
 is one which underlies all that the New Testament 
 teaches about the Christian ministry. It is a 
 ministry of the Spirit, and whatever spiritual power 
 it exerts is from the Spirit who, dwelling in the 
 Body of Christ, makes His presence felt in the acts 
 and words of those who fulfil its work'. 
 
 ^ It was a fine saying of Bp George Ridding {Life, p. 241): 
 " God's magnet is a man of God electrified by the Spirit of God." 
 This is true in the highest degree of the priest whose heart is in 
 his work. But "the effect of Christ's ordinance" is not taken 
 away by the wickedness or insincerity of the minister; as the 
 Anglican article (xxvi) rightly insists, the Sacraments are "ef- 
 fectual because of Christ's institution and promise." The Spirit 
 of Christ works in such cases through the acts of evil men, since 
 they are done in Christ's name and by His authority. 
 
V. 
 
 THE SPIRIT AND THE WRITTEN WORD. 
 
 Part III. V. I. ' Spirit ' suggests 'inspiration,' and it would 
 not have been surprising if the idea of inspiration 
 and the word itself had been common in the New 
 Testament, which speaks so constantly of the Spirit. 
 But the word does not occur, and the idea occurs 
 but seldom. In John iii, 8 there is a play upon 
 the two senses of weviia, wind or breath and spirit, 
 which might have been maintained and widely used ; 
 but it is dropped at once and is rarely found again 
 either in the Gospels or in the Epistles. There is a 
 reference to it in the act of breathing which accom- 
 panied the Easter gift of the Spirit, and in the wind 
 that filled the house where the Church was assembled 
 at the Pentecost. But when a metaphor is wanted, 
 it is usually borrowed not from wind but from water; 
 partly because the latter figure had been employed 
 by the prophets of the Old Testament, partly from 
 the association of the Spirit with the baptismal rite. 
 The New Testament speaks of an effusion (I/coverts) 
 of the Spirit rather than of an inspiration («'7n'ei»cris) 
 of men or their works by it ; the latter word, although 
 
The Spirit and the written word 329 
 
 used by the LXX/, is not once found in the Apostolic Paftiii.v. 
 writings. When the Spirit is regarded as a power 
 which works in the human mind or heart, it is not 
 said to 'inspire,' but to 'fill' men as with new wine; 
 or to ' dwell in ' them as in a sanctuary. Such phrases 
 as ' the inspiration of good thoughts,' and ' the 
 cleansing of the thoughts through the inspiration of 
 the Holy Spirit,' familiar as they are to us through 
 the English Prayerbook and the Latin sacramentaries 
 which lie behind the collects of the Prayerbook, are 
 unknown to the New Testament. On two occasions, 
 however, it appears to speak of the inspiration of the 
 prophets and their writings in the sense which the 
 term bears in popular theology. Of one of these pas- 
 sages little need be said here ; in 2 Peter i. 21, where 
 the Prophets are said to have spoken as they were 
 borne along {<j)ep6fievoL, Vulg. inspiratt) by the Holy 
 Spirit, the idea conveyed is not so much inspiration 
 as rapture ; the Wind of God carries men before 
 it so that they go where they are driven. But in 
 2 Tim. iii. 16 the divinitus inspirata of the Latin 
 versions is justified by the Greek (^ediJicevo-Tos). On 
 the other hand the rendering of our Authorized 
 version "all scripture is given by inspiration of 
 God," a phrase which is largely responsible for the 
 use of the word inspiration among English-speaking 
 Christians, is too dogmatic in form: "every scripture 
 inspired of God," as the Revised version translates, 
 is doubtless right, and the difference is material. 
 The writer does not assert the inspiration of all 
 ' In Ps. xvii. (xviii.) 16. 
 
330 The Holy Spirit in the New Testament 
 
 Part III. V. scripture, but that every scripture which is inspired 
 is also profitable. His purpose is to teach not the 
 inspiration of the Old Testament scriptures but 
 their use. In what sense they are inspired, and 
 whether their inspiration is such as to protect them 
 from error, we are not taught, but only for what ends 
 they were given. It is interesting to note that the 
 first two of those ends correspond with two of the 
 functions fulfilled by the Paraclete ; He came in per- 
 son, as He had come through the Hebrew prophets, 
 to teach and to convince (irpos SiSatr/caXiai', Tr/ao? 
 e\eyju,ov)\ The field of the Spirit's work under the 
 Old Testament was limited, but it bore fruit which 
 is in part at least identical with that which we are 
 taught to connect with the mission of the Spirit of 
 Christ. 
 
 2. Though it is only in 2 Timothy that inspiration 
 is directly ascribed to the Old Testament scriptures, 
 there can be no doubt that belief in this inspiration was 
 shared by all the leaders of the Apostolic Church, who 
 quote the Old Testament as a final authority or as 
 the word of God. The same attitude seems to be 
 attributed to our Lord in more than one of His argu- 
 ments with the Jews", and in the direct teaching of the 
 Sermon on the Mount'. It is not indeed easy to 
 determine how far the use of the argumentum ad 
 hominem should be held to account for the former 
 class of passages ; and what is said in the Sermon 
 
 ^ Cf. Jo. xiv. 26, xvi. 8. 
 
 » E.g. Mc. xii. 35 ff., Jo. x. 34 ff. 
 
 » Mt. V. 17. 
 
The Spirit and the written word 331 
 
 as to the permanence of the Law must certainly be Part in. v. 
 interpreted in the light of other sayings in the same 
 context which modify or set aside things that were 
 said to them of old time. However, it is certain Mt.v.2iff. 
 that our Lord did not protest against the prevalent 
 belief in the inspiration of the Old Testament^ as He 
 did against other Pharisaic doctrines, but rather 
 on the whole lent His sanction to some form of it. 
 The Old Testament is the court of appeal before 
 which He summons the false traditions of the 
 Scribes^ ; the touchstone by which He tries the 
 suggestions of the Tempter" ; the treasury of devo- 
 tion upon which He draws even in the hour of 
 deaths It is written is His final justification of Mc. ix. 
 courses of action, the ground on which He bases i7,xiv.2[, 
 principles'. All the things that have been written '=•'"'•''• 
 
 *■ '■ ^ Lc. XXIV. 
 
 about Himself in the Law of Moses and the Prophets 44- 
 and the Psalms must needs be fulfilled. Utterances 
 of this kind shew that our Lord did not disallow the 
 popular estimate of the Old Testament, but on the 
 contrary to some extent endorsed it, handing it on 
 to His Church as one of the elementary credenda of 
 Christianity. And such it continued to be. There 
 was some danger, it appears, of Christian prophecy 
 being despised, but none of its superseding the 
 
 ■^ Jo. V. 39 is directed not against a belief in the inspiration of 
 the Law and the Prophets, but against a superstitious trust in the 
 letter. See Westcott ad loc. 
 
 " Mc. vii. 8 if. 
 
 ' Mt. iv. 4, 6, 7, 10. 
 
 ^ Mc. XV. 34, Lc. xxiii. 46. 
 
 " Mc. ix. 12 f., xi. 17, xiv. 21, Lc. xx. 17. 
 
332 The Holy Spirit in the New Testament 
 
 Part III. V. prophecy of the Old Covenant. The older prophecy 
 was regarded as written for the instruction and 
 consolation of the Christian Church^ ; the Hebrew 
 prophets were moved by the Spirit of Christ which 
 was in them^ and thus were able to predict the 
 sufferings and the glory destined for the Christ. 
 The ancient Catholic Church rightly voiced the 
 mind of the Apostolic age when she taught her 
 children to confess their faith in " the Holy Spirit 
 ...who spake by the prophets^" The omission of 
 any reference to the work of the Holy Spirit as 
 Paraclete in the liturgical creed of Christendom may 
 be regretted, but it makes the mention of the Old 
 Testament prophets the more significant. No words 
 in the Catholic Creed are more certainly primitive 
 than these. 
 
 3. When the Apostolic writers refer to '.inspired 
 Scripture' or to 'the sacred writings,' they mean 
 the books of the Hebrew Canon. There is an 
 apparent exception in 2 Peter iii. 16, where the 
 
 2 1'et. iii. Petrine author writes : Our beloved brother Paul 
 according to the wisdom given to him, wrote to you 
 ...in all his epistles... in which there are some things 
 hard to understand, which the untaught and unstable 
 torture, as they do the rest of the scriptures (toLs 
 
 ^ Rom. XV. 4. 
 
 = I Pet. i. II. 
 
 ' TO XaXi^crav iv rois ■Kpo^'tfTaA.% was preceded in the Creed of 
 Jerusalem by to TrapaKkrjTov, but the latter does not appear in the 
 Constantinopolitan Creed; see Hort, livo Dissertations, p. 142 f. 
 To irapaKXijToi/ was perhaps removed to make room for to Ik tov 
 woTpos kt\. (ibid. p. 78). 
 
The Spirit and the written word 333 
 
 XoiTTcts ypa(f>d<s), 7into their own destruction. Even Part in. v. 
 assuming that the rest of the scriptures are the 
 scriptures of the Old Testament\ it is evident that , 
 
 this writer places the Epistles of St Paul as a body 
 of writings on a level with the Canon. But there is 
 no other trace in Christian literature of such a view 
 before the end of the first quarter of the second 
 century, and its appearance in 2 Peter excites a 
 suspicion of the genuineness of this Epistle which 
 is strengthened by other considerations. The case 
 against the Epistle is indeed so strong that not- 
 withstanding its inclusion in the New Testament 
 by the judgement of the fourth and fifth centuries 
 it cannot be with any confidence assigned to the 
 Apostolic age^ 
 
 Putting 2 Peter on one side, what claim to 
 inspiration is made in the New Testament on behalf 
 of the Apostolic writings ? 
 
 There is no indication that any of the writers of 
 the New Testament was conscious of contributing 
 to a second canon of inspired scriptures. No ul- 
 terior purpose of creating a Christian literature or 
 of ministering to the spiritual needs of posterity 
 appears on the surface of the books". It is a 
 
 ^ So Spitta and Zahn. But see J. B. Mayor, St Jude and 
 St Peter, p. 168; Bp Chase, in Hastings' D. B. in., p. 810. 
 
 * Bp Chase (pp. cit.) suggests as a provisional date "a few 
 years before or a few years after the middle of the and century"; 
 Dr Mayor (p. cxxvii) says, "I think 125 a.d. is about the earliest 
 possible date." 
 
 ' On this see Deissmann, I^ew Light on the N. T., pp. 54 ff. 
 (esp. pp. 62 — 4). 
 
'5 
 
 334 "^^^ Holy Spirit in the New Testament 
 
 Part III. V. somewhat different question how far, while writing 
 letters and books which were designed to meet the 
 immediate wants of individuals or churches, they 
 were conscious of being assisted by the Holy Spirit. 
 The prophets of the Old Testament knew them- 
 selves to be the subjects of a Divine afflatus. In 
 the New Testament only one book — the Apocalypse 
 — is directly prophetic, and there the claim to inspira- 
 tion is made as distinctly as in the prophecies of 
 Ezekiel and Zechariah\ The Epistles of St Paul 
 are not formal prophecies, but they contain the 
 substance of Divine revelations^ : the writer has ex- 
 perienced ecstatic visions and has heard unspeakable 
 
 I Th. iv. words : some of his teachings are based upon a word 
 of the Lord, perhaps a personal revelation ; now and 
 again he has a mystery, a Divine secret, to com- 
 municate". St Paul thinks that he, as well as 
 certain others, has the Spirit of God^ : he knows 
 that he has the mind of Christ ; he is an Apostle of 
 Jesus Christ and speaks with the authority of his 
 office. His letters are to be read in the Churches 
 and obeyed ; the prophet or spiritual person who 
 seeks recognition must first acknowledge that the 
 things which Paul writes to the Church are the 
 commandment of the Lord". Yet he is conscious 
 that some of the counsels he gives do not fall 
 under that category, and when he would establish a 
 
 ^ Cf. Sanday, Inspiration, p. 375 f. 
 
 ^ I Cor. ii. 10, Gal. i. 12, 16, Eph. iii. 3fif., 2 Cor. xii. i fF. 
 ' I Cor. XV. 51. * I Cor. vii. 40. 
 
 " I Cor. xiv. 3 7 f. 
 
The Spirit and the written word 335 
 
 doctrine he does' not support it by authority but by Partiii. 
 argument. Certainly he does not claim that all he 
 writes is protected from error, or that all is equally 
 or uniformly inspired. 
 
 The historical books of the New Testament from 
 the nature of their contents shew fewer signs of 
 spiritual influence exerted upon their writers. They 
 deal not with revelations but with facts, which could 
 be collected and verified by the ordinary processes 
 of memory or research. If inspiration was needed 
 by the writers of the Synoptic Gospels and the Acts, 
 it was needed to guide them in selecting their 
 materials wisely with a view to the edification of the 
 Church ; and of such guidance they may well have 
 been unconscious. The promise that the Paraclete 
 would recall to memory the words of Christ found 
 its fulfilment in the Apostolic preaching and in 
 the oral tradition of the first age rather than in 
 the written Gospels which are based upon them. 
 St Luke writes as if he had depended entirely upon 
 his own researches ; and if St Luke and the writer 
 of the first Gospel had St Mark before them, as 
 is now commonly supposed, they certainly treated 
 the second Gospel with a freedom which suggests 
 that they did not recognize it as inspired scripture. 
 But while this is freely admitted, it must not be 
 forgotten that the Gospels and the Acts are, even 
 more than the ' Former Prophets' of the Old Testa- 
 ment, didactic histories, and in purpose didactic 
 rather than historical ; books, therefore, in which 
 the voice of the Spirit may be heard, teaching by 
 
336 The Holy Spirit in the New Testament 
 
 i>aitiii.v. their words the whole Church to the end of time. 
 In this sense a prophetic character and a prophetic 
 inspiration may be claimed for writings such as 
 St Mark's Gospel and the Acts ; if spiritual profit 
 marks the presence of inspiration', it is to be found 
 everywhere in the New Testament, and not least In 
 the histories which tell us all that we know of the 
 life of our Lord and of the beginnings of the 
 Church. As for the Gospel of St John, it is perhaps 
 an interpretation of the life and teaching of Jesus 
 rather than a formal history ; but it is an interpre- 
 tation which exhibits the Lord's person and work 
 in the light of the Spirit, and thus it possesses a 
 claim to inspiration of a high order, although the 
 claim is not made by the writer, and he may have 
 been unconscious of his gift. 
 
 4. Of the nature and effects of Inspiration the 
 writers of the New Testament say but little. In 
 quoting the prophecies of the Old Testament they 
 use the customary formulas of citation. The words 
 Mt. i. 22, were spoken through the prophet, or more precisely 
 "■ ''■ by the Lord through the prophet. In the Psalms 
 Mc.xii.36, David spoke in the Holy Spirit, or God spoke by the 
 ^ctsiv.25. jjgiy ^pi^ii through the mouth of David. The 
 inspiration of the Prophet is transferred to his 
 writings, and the writing is sometimes personified. 
 Gal. iii.8 The Scripture, we r&zA, foreseeing that God would 
 iff!"'""" justify the Gentiles through faith, preached the 
 Gospel beforehand unto Abraham, where the mean- 
 ing clearly is that the Holy Spirit foresaw the issue 
 
The Spirit and the written word 337 
 
 when He spoke to Abraham as the Scripture relates; Part in. v. 
 the Scripture shut up all things under sin, i.e. God Gai. iii.22. 
 did this through the Scripture. The Scripture says, Rom. iv. 3, 
 or What says the Scripture? is St Paul's familiar iXxili', 
 form of appeal to the Old Testament. In all such fTim.'v°' 
 modes of speech the written word is regarded as '^■ 
 a standing witness to the mind and will of God, 
 who speaks through it in virtue of the inspiration 
 of the writers. Much the same inference may be 
 drawn from the constant occurrence in the New 
 Testament of the formula It is written^. All this 
 seems to shew that the Apostolic age turned to the 
 Old Testament as a written record of God's dealings 
 with Israel, when it wished to obtain indications of 
 the principle upon which He governs His people. 
 It evidently realized that every part of this record 
 had its warnings, its consolations, or its teachings 
 for the new Israel, and that this abiding voice of 
 the Spirit was not to be neglected even by a gene- 
 ration which was conscious of having received a far 
 larger outpouring of life and light ; that on the con- 
 trary, the coming of the Paraclete had reinterpreted 
 the ancient Scriptures and made them valuable allies 
 of the Church in her work of evangelizing the world. 
 5. As the Apostolic age appealed to the Old Tes- 
 tament, so the next age or the next but one, while 
 maintaining the primitive estimate of the Hebrew 
 Canon, naturally looked with growing reverence to 
 the writings of the Apostles and Apostolic men, and 
 
 ^ The Synoptists, the Acts, and St Paul use yiypa-mai; 
 St John for the most part has •yeypa/x./teVov kajw. 
 
 S. H. S. 2 2 
 
338 The Holy Spirit in the New Testament 
 
 rartiii.v. began to see in them a new collection of inspired 
 Scriptures. For this the New Testament, as we 
 have seen, is not directly responsible. Nevertheless 
 there was solid ground for the attitude of the 
 Church towards these writings. The anointing 
 which teaches all things and is true, the Spirit 
 which came to guide believers into all the truth, 
 could not have failed to guide and teach in an 
 especial degree those leaders of the Church to 
 whom it was given to shape the first beginnings 
 of Christian life and thought. The Spirit which 
 moved a David or an Isaiah could not have failed 
 to move a Paul or a John. Their writings and 
 others such as theirs are permanent records of the 
 highest teaching which the Paraclete gave to the 
 first generation. Men who lived at so critical an 
 era, under such direct and constant guidance, were, 
 we cannot doubt, as fully inspired as the prophets 
 and teachers of the older Israel. A long experience 
 has confirmed the judgement of the second and 
 third centuries which ascribed to the New Testa- 
 ment the same inspiration that its writers attribute 
 to the Old. 
 
 But if the Apostolic writers were inspired men, 
 we may safely apply to their writings what St Paul 
 
 Rom. XV. has said of the ancient scriptures. They, too, were 
 written for our learning, that we through patience 
 and comfort of these Apostolic scriptures might 
 
 1 Tim. iii. have hope. They are pi^ofitable for teaching, for 
 conviction, for correction, for instruction which is in 
 righteousness, that the man of God may be complete. 
 
 4- 
 
 i6ff. 
 
The Spirit and the written word 339 
 
 furnished completely unto every good work. It is in Partiii.v. 
 the practical use of the Old and New Testaments 
 that their inspiration appears. Inspiration is not 
 defined in Scripture, and the Church has shewn a 
 wise self-restraint in refusing to enter upon this 
 ground. But no Christian who makes the prophetic 
 and Apostolic writings the guide of his religious 
 thinking and daily living will doubt that there is a 
 true sense in which these books stand alone as a 
 Divine library. Full as they are of the personal 
 characteristics and infirmities of their human authors, 
 they are also full, according to their several measures, 
 of the wisdom and power of the Spirit of God and of 
 Christ. The human element in the written word 
 coexists with the Divine after a manner inscrutable 
 to our comprehension. It is so in the mystery of 
 the Christian life ; it is so, to take the highest 
 instance, in the mystery of the Word made flesh. 
 We believe, we experience the truth of the union, 
 and it is enough. 
 
 22- 
 
VI. 
 
 THE SPIRIT AND THE PERSONAL LIFE. 
 
 Part III. With one or two possible exceptions the Old 
 _2!l Testament makes no reference to the ethical action 
 of the Spirit of God upon the individual man^ ; the 
 Hebrew writers view the Spirit in relation to Israel, 
 the Messiah, and the prophetic order. Nor do 
 the Synoptic Gospels carry us much further^ for 
 the baptism of the personal life by the Spirit of 
 Christ did not begin till the Ministry was ended ; 
 
 Jo. vii. 39. the Spirit was not yet. Even Acts scarcely enters 
 upon this field ; by its scope the book is nearly 
 limited to the effects of the Spirit's coming upon 
 the Church and the world. It is St Paul to whom 
 the honour belongs of having called attention to the 
 change which the Pentecost made in the possibilities 
 of the individual human life ; the Pauline Epistles 
 which exhibit the relation of the Spirit to the Body 
 of Christ are not less full of its workings in the 
 members of the Body. St Paul was followed herein 
 
 ' Even in Ps. li. it is doubtful whether the writer speaks of 
 his own experience, or in the name of Israel. 
 ° Lc. xi. 13 is scarcely an exception : see p. 120. 
 
The Spirit and the personal life 341 
 
 by other teachers of the Apostolic age, and especially Part in. 
 by St John, who late in the first century, in the light — '- 
 of a long experience, recalled and reinterpreted 
 sayings in which the Lord had foreshadowed the 
 work of the Spirit in the hearts of men. 
 
 I, {a) In the earliest of St Paul's Epistles an in- iTh.v.23. 
 sight is given into his psychology which supplies a 
 starting-point for the doctrine of the Spirit's relation 
 to human nature. Man in his completeness consists 
 of body, soul, and spirit. It is doubtless true that 
 no actual trichotomy is contemplated here^ but there 
 is at least a mental distinction made between three 
 elements in our nature which are regarded as 
 necessary to its perfection. Of the 'soul' in con- 
 nexion with our present subject the Apostle says 
 little, except that he applies the epithet ' psychic ' 
 to men who are not under the control of the Spirit i Cor. ii. 
 of God, and to the body in its present condition, 44'ftr 
 'psychic' being in both instances contrasted with 
 ' pneumatic ' or spiritual. Of the human spirit, on 
 the other hand, frequent mention is made in the 
 Epistles ; it is evidently the sphere in which the 
 ethical work of the Holy Spirit is carried forward". 
 Elsewhere that work is connected with the ' inward 
 man',' i.e. the true self; or with the 'spirit of the 
 mind^' i.e. the spiritual nature on the side of the in- 
 tellectual powers ; or again with the ' conscience °,' 
 
 ^ See Milligan on i Thess. v. 23. 
 
 ° Rom. viii. 16, Gal. vi. 18, Phil. iv. 23, 2 Tim. iv. 22, 
 Philem. 25. 
 
 ' Eph. iii. 16. * Eph. iv. 23. 
 
 ° Rom. ix. I, Gal. iv. 6, Rom. viii. 27. 
 
342 The Holy Spirit in the New Testament 
 
 Part 111. i.e. the self-conscious life which is the note of per- 
 — sonality, or with the heart, which is its seat. 
 
 (b) The Holy Spirit does not create the ' spirit' 
 in man ; it is potentially present in every man, even if 
 rudimentary and undeveloped. Every human being 
 has affinities with the spiritual and eternal. In each 
 
 I Cor. ii. individual of the race the spirit of the man which is 
 in him answers to the Spirit of God, in so far as 
 the finite can correspond with the infinite ; though 
 there are men who are psychic and not spiritual, 
 who may even be said not to 'have spirit',' human 
 nature is incomplete without it, and vainly seeks 
 satisfaction in sensual or even in intellectual enjoy- 
 ment". But though the Spirit of God finds in man 
 a spiritual nature on which it can work, the human 
 spirit is in so imperfect or depraved a condition 
 that a complete renovation, even a re-creation, is 
 
 1 Cor. V. necessary. If any is in Christ, there has been in 
 his case a new creation ; the old things passed away; 
 behold, they have become new. St Paul describes 
 in his letters the process of renovation as he had 
 himself witnessed it in the lives of thousands of 
 Gentile converts. 
 
 {c) If a moment is named at which the change 
 began or an act in which it was potentially included, 
 that moment and that act are identified with the ad- 
 mission of the convert into the Church by baptism' 
 
 1 Jude 19. 2 Eph. iv. lyff. 
 
 ' In Acts xix. 2 the first gift of the Spirit is connected with 
 the first act of Christian faith (irtoTc^Vovrts). But the first overt 
 act of faith in the Apostolic age was baptism; cf. e.g. Gal. iii. 25 ff. 
 
 17 
 
The Spirit and the personal life 343 
 
 i 
 
 into the death and Resurrection of the Lord Jesus. Part iii. 
 
 vi. 
 
 In the act of Baptism the 'old man,' i.e. the former — 
 
 self, was crucified together with the Lord, that a 
 
 new self, a risen Christ, might take its place within 
 
 him. It was his palingenesia, his second birth, tu. iii. 5. 
 
 his renovation by the Spirit of Christ', giving the 
 
 promise of a new life. The baptized man might 
 
 by his subsequent conduct grieve the Holy Spirit^, 
 
 outrage Him^ and even extinguish the Divine fire 
 
 in his heart ^ ; but from that moment he could never 
 
 again be in the position of one to whom the Spirit 
 
 had not come ; he had been made partaker of Holy Heb. vi. 
 
 Spirit, and had tasted the good word of God and the ^ 
 
 powers of the coming age. From that moment, with 
 
 that great sacramental act, the life of the Spirit* 
 
 began. 
 
 {d) The life of the Spirit, as it proceeds, en- 
 counters a hostile force which St Paul calls the Flesh, 
 and the history of the Christian life is the history 
 of a lifelong war : the flesh lusts against the Spirit Gai. v. 7. 
 and the Spirit against the flesh, for these powers are 
 opposed to one another. The flesh in this antithesis 
 is neither human nature as such, nor the corporeal 
 and external as contrasted with the spiritual and 
 invisible, nor even the seat of the passions which 
 make for sin, but human nature regarded as fallen 
 and sinful, corrupt and morally decaying ; the precise 
 
 ^ Tit iii. 6. ° Eph. iv. 30. 
 
 ^ Heb. X. 29. " I Th. v. 19. 
 
 On this life see Gore, Lux Mundt\ p. 316 ff. ; Denney in 
 Hastings, D. C. G., i. p. 738 b. 
 
5,8f. 
 
 344 The Holy Spirit in the New Testament 
 
 Part III. opposite in man of the principle of life which is 
 
 — communicated by the Spirit of God. In view of 
 
 this antinomy men fall into two categories, those 
 
 Rom. viii. who are 'in flesh,' and those who are ' in Spirit ' ; or, 
 having regard to the practical working of the two 
 conditions, those who live or walk ' after flesh,' and 
 those who live or walk 'after Spirit.' Neither 
 class pursues its course without resistance from the 
 opposite force, but St Paul takes cognizance only of 
 the struggle which the Spirit makes in baptized 
 men against the principle of spiritual death. As 
 the Spirit gains upon the flesh, there grows up 
 within a man the 'mind of the Spirit,' an attitude 
 of thought and will which changes the direction of 
 the inner life, inclining it to the Divine and the 
 eternal. There follows a corresponding change of 
 the standards and habits of outward conduct ; those 
 who live by the Spirit are bound to live after its rule. 
 From this high ground St Paul is able to attack 
 with absolute confidence the sensuality, the flippant 
 levity, the gross vices of heathendom which still 
 threatened the Gentile churches ; such things were 
 impossible for men who had put away the old man 
 and were being renewed in the power of the Holy 
 Spirit, which had now become the very 'spirit of 
 their minds'.' To live by the Spirit, to walk by the 
 Spirit, this was the one safeguard against relapsing 
 into the lusts of the flesh^ 
 
 {e) But the Spirit is not merely in St Paul's view 
 an aggressive force leading the human spirit against 
 
 1 Eph. iv. lyff s Gal. v. i6ff. 
 
VI. 
 
 The Spirit and the personal life 345 
 
 the flesh, or a defensive power shielding it from Part 111. 
 attack. Stoicism, as interpreted by Seneca and Epic- 
 tetus^, was able to go some way in this direction. 
 St Paul opens another door of hope ; his indwelling 
 Spirit is also a constructive power which builds up a 
 new life within, cooperating with the spirit of man 
 in the work of restoring human life to the image of 
 God. The Holy Spirit " sanctifieth me and all the 
 elect people of God." Perhaps the familiar words 
 have led English Christians to think of the Holy 
 Spirit too exclusively as the Sanctifier, a character 
 which in the New Testament is not uniformly 
 ascribed to the Third Person in God^ Yet when- 
 ever the Apostolic writers speak of the members of 
 the Church as ' saints ' or ' sanctified,' the Spirit's 
 work is implicitly in view. No one term, indeed, so 
 fully covers the effects upon human nature of the 
 presence in it of the Holy Spirit of God as the word 
 * sanctification.' It expresses at once the hallowing 
 or consecration to the service of God which is the 
 first result of the coming of the Spirit, and the 
 actual equipment for service of each of the faculties 
 of men. In the former sense the change is merely 
 one of relation and non-moral ; thus even the body 
 receives consecration from the Divine indwelling', 
 
 ^ See St Patil and Seneca (Lightfoot, Philippians; cf. pp. 278, 
 311 ff.). Seneca knew of a sacer spiritus (ib. p. 294). 
 
 ^ The chief passages are Rom. xv. 16, i Cor. vi. 11, 2 Thess. ii. 
 13, 1 Pet. i. 2. In other places, perhaps more numerous, sanctifica- 
 tion is connected with our relation to Jesus Christ ; see i Cor. i. i, 
 30; Eph. V. 26, Heb. ii. 11, x. 10, 29, xiii. 12. 
 
 ' I Cor. vi. 19. 
 
346 The Holy Spirit in the New Testament 
 Part III. and a heathen who has married a Christian woman 
 
 vi. ■ 
 
 — IS sanctified by the union \ But the progressive 
 sanctification which follows the act of Baptism is 
 of another kind; and though St Paul does not often 
 use the term, the steps of this great spiritual process 
 are described by him at length. 
 
 (y) The Holy Spirit enables the members of 
 Christ to realize their consecration by creating in 
 them a sense of their filial relation to God, and open- 
 ing and maintaining communication between God 
 and the individual life. The Spirit in the human 
 heart is 'the spirit of the adoption' which corresponds 
 with the spirit of sonship in the Christ, and cries in 
 Rom. viii. us as in Him Abba, Father, It is through the 
 iv* 6.' ^ ' Christ that we have our access to the Father^, but 
 we have it in the Spirit. If we worship the Father 
 in spirit and in truth, we do so by the Spirit of 
 God^ If we pray, it is the Spirit who supports our 
 weaknesses, and inspires those unuttered and un- 
 utterable longings after the Divine which God 
 recognizes as the voice of His Spirit and in accord- 
 ance with His wilP. 
 
 Having thus reopened fellowship between God 
 and the human spirit, the Holy Spirit builds up the 
 ruins of our spiritual nature, restoring the Divine 
 life in man. The love of God is poured into the 
 heart, awakening a response of love on man's part 
 to God%- hope, peace, and joy follow in the region 
 
 1 I Cor. vii. 14. 2 Epij_ jj jg 
 
 » Phil. iii. 3. 4 Rojn_ ^jij ^6 f. 
 
 " Rom. V. 5. 
 
The Spirit and the personal life 347 
 
 of the spirit^ Another powerful instrument of sane- Part iii. 
 tification is the knowledge of Divine truth as it is _!L 
 learnt in the experience of the Christian life ; and 
 this also is in the hands of the Holy Spirit, 
 who is the teacher of all Christians^ and without 
 whose instruction the things of God have no reality 
 or convincing power ^ In order to utter with 
 sincerity and conviction the shortest of Christian 
 creeds a man must have been taught by the Spirit 
 of Christ'. Truth thus imparted to the mind is a 
 power in life which makes for righteousness and 
 holiness of truth, and is not a mere part of its in- 
 tellectual furniture^ Words of God thus put by 
 the Spirit Into the hands of men are swords by 
 which home-thrusts may be dealt at His enemy 
 and ours". 
 
 (^) If the apostle is asked to specify the results Gai. v. 22. 
 of this work of sanctification, his answer is ready; 
 the fruit of the Spirit" is the Christian character 
 in its manifoldness, and in its unity. He names 
 nine great products of life in the Spirit. When this 
 list is scrutinized it is found to include the most 
 characteristic features of practical Christianity, as it 
 was exhibited in the first age. The list begins with 
 those which indicate the attitude of the inner self to 
 God, for the Spirit first creates right relations be- 
 tween the soul and God, and from these it proceeds 
 
 ^ Rom. xiv. 17, XV. 13, Gal. v. 5, i Th. i. 6. 
 " I Cor. ii. loff., Eph. i. 17 ff., i Jo. ii. 20, 27. 
 ' r Cor. xii. 3. * Eph. iv. 23. 
 
 * Eph. vi. 17. " Gal. v. 22. 
 
348 The Holy Spirit in the- New Testament 
 
 Part III. to remodel personal and social life. As St Paul 
 — saw the religion of the Spirit, it not only filled men 
 with love, joy, and peace, but it surrounded them 
 with an atmosphere of forbearance, kindness, good- 
 ness, honesty of purpose, ability to endure affront, 
 and self-control. That such a character should 
 have been realized even in part within a generation 
 after the coming of the Spirit, in the midst of 
 heathen surroundings, and in the lives of men who 
 had recently escaped from heathenism, went far to 
 establish the Divine authority of the Gospel — further 
 indeed than the greatest of physical miracles. God, 
 it was evident, had set His seal on men who mani- 
 fested such signs of a supernatural life, some of 
 which could be seen by all observers. To use 
 
 2 Cor. iii. another Pauline metaphor, they were an open letter 
 of Christ, which all the world could read, written 
 with the Spirit of the living God. 
 
 {h) For the life of the Spirit of Christ in the 
 individual believer is the very life of Christ in him, 
 reproducing the character of Christ by 'forming 
 Cor. vi. Christ^ ' within his heart. He that is joined to the 
 Lord is one spirit ; there is a spiritual unity between 
 Christ and. himself, of which the human spirit is the 
 .sphere, and the Spirit of Christ the author. The 
 indwelling of the Spirit is the indwelling of Christ; 
 and Christ, dwelling in the heart by the Spirit, be- 
 
 Gai. ii. 20. comes the life of our lives. / live, and yet no longer 
 
 Rom. viii. /^ J}ut Christ liveth in me. If Christ is in you... the 
 spirit is life because of righteousness. It is thus that 
 
 ' Gal. iv. 19. 
 
 3 
 
 17. 
 
The Spirit and the personal life 349 
 
 the inner life of men is strengthened and enriched, Part iii. 
 until at last it infilled unto all the fulness of God. _!!l 
 
 2. Our other great New Testament authority ^^' '"' 
 on the life of the Holy Spirit in the individual is 
 St John. His interpretation of the teaching of 
 Christ may be coloured more or less deeply by the 
 experience of the sixty years or more which had 
 intervened between the coming of the Spirit and 
 the date of the fourth Gospel. But the theology of 
 St John is at least not a mere replica of the Pauline 
 theology, in regard either to the Son or to the Holy 
 Spirit. While there are points of resemblance between 
 them which imply a common basis of belief, minor 
 differences both of presentation and of detail suggest 
 that the writers lived at different stages in the 
 growth of the Christian consciousness, and differed 
 in their outlook upon the field of Christian thought^ 
 
 {a) Like St Paul, St John recognizes that the 
 work of the Spirit in the personal life begins with 
 a spiritual birth which is connected with the water 
 of Baptism. But the conception is worked out 
 independently. It is true that we have in St John 
 as in St Paul the antithesis of flesh and Spirit : that Jo. iii. 6; 
 which has been born of the flesh is flesh, and that 
 which has been born of the Spirit is spirit ; but the 
 flesh is here the symbol not of moral corruption, but 
 of the external and animal side of human nature. 
 The lower animal life can only propagate itself by 
 natural birth ; the higher life must be derived from 
 
 ^ On this point see Sanday, Criticism of t}ie Fourth Gospel, 
 pp. 208 ff., 226 ff. 
 
35° The Holy Spirit in the New Testament 
 
 Part III. the Spirit by a birth from above. The fundamental 
 
 L thought connected with the Spirit's action in the 
 
 first half of the fourth Gospel is not, as with St Paul, 
 burial with Christ, or cleansing from sin, but rather 
 the origination, the satisfaction, the preservation of 
 Jo. iii. 5, life. It is the Spirit which regenerates : which as 
 y^j/^^f living water, issuing from the Christ', allays the 
 thirst of men and becomes in them a perennial 
 fountain of life which overflows for the quickening 
 or the refreshment of all that it can reach! So the 
 Lord foreshadowed, or the Evangelist interpreting 
 His words by the event expressed, the effect of the 
 Pentecostal outpouring of the Spirit : the new life 
 which sprang up in the hearts of believers, its fresh- 
 ness, its brightness and joy, its unfailing supply, 
 the law of self-extension which it invariably follows. 
 The Acts are full of the workings of this law ; each 
 believer in the first days became a centre of spiritual 
 life. St Paul's whole life was shaped by his re- 
 cognition of the fact, but it is to St John that we 
 owe the sayings of our Lord which explain it. The 
 energies of the indwelling Spirit of Christ can no 
 more be limited to the individual life than a perennial 
 fountain can be held in by narrow barriers. Spiritual 
 life communicates itself from person to person as 
 torch is lit from torch. 
 
 {b) It is, however, only in a secondary sense that 
 either the individual believer or the Church com- 
 
 ^ St Paul approaches this point of view in his allegory of the 
 spiritual Rock (i Cor. x. 4), but does not stop to draw out the 
 teaching. 
 
The Spirit and the personal life 351 
 
 municates the Spirit. The water of life, through Part iii. 
 its vital energy, springs up within the personal life _I!l 
 and overflows in acts and words which minister 
 spiritual life to other men ; a whole household, a 
 whole region may owe its conversion to God to the 
 personal influence which is itself due to the power 
 of the indwelling Spirit of Christ. But in the last 
 resort it is from Christ and not from the individual 
 members of Christ that the water of life proceeds ; 
 both the original gift and the perennial supply are 
 from Him who baptizes with the Holy Spirit. Thus 
 the personal life of all believers depends upon the 
 incarnate Lord. Each human being that receives 
 the Holy Spirit receives it by the gift of Christ. 
 The mystery of the Incarnation, the Sacrifice, the 
 Resurrection and Ascension, the glorification of the 
 Word made flesh, lies behind every manifestation 
 of the Spirit in the words and actions of men. The 
 anointing which teaches the most ignorant as man 
 cannot teach is from the Holy One who Himself 
 was anointed by the Father. The life which springs 
 up in the depths of the most degraded personality, 
 and makes the desert to rejoice and blossom as the 
 rose, issues out of the throne of God and of the 
 Lamb. The Spirit of Christ is on earth and in the 
 hearts of men because Christ is at the Father's right 
 hand in heaven'. 
 
 1 Jo. i. 33, iv. 10, vii. 37, xiv. 16, 26, xv. 26, xvi. 7, xx. 22, 
 Acts ii. 33, I Jo. ii. 20, Apoc. xxii. i. 
 
VII, 
 
 VII. 
 
 THE SPIRIT AND THE LIFE TO COME. 
 
 Part III. I. It is unnecessary to enter here upon the 
 
 large and thorny field of New Testament Eschato- 
 logy. For our purpose it is enough to know that the 
 Apostolic writings recognize everywhere that there 
 is a state beyond death in which the spiritual life is 
 continued under new and more favourable conditions. 
 In the Synoptic teaching of our Lord to 'enter into' 
 or ' inherit ' this life (t) Iftnj, tfar] attuvtos) is set forth 
 as the highest aim of man\ In the Johannine dis- 
 courses 'eternal life' is a constantly recurring phrase', 
 and although the believer is said to ' have ' this life 
 by having Christ Himself, and thus to have already 
 made the great transition from death to life", it 
 belongs in its fulness to another stage of existence 
 which begins with what is called the ' resurrection of 
 life' (dvao-Tacris ^a)^7s)^ The Epistles of the New 
 Testament distinguish yet more clearly between the 
 
 1 Mc. ix. 43, 45 ; x. 17, 30. 
 
 ^ Jo. iii. 36, vi. 54, X. 28 ; cf. i Jo. v. 11 f. 
 
 ' Jo. V. 24 ; cf. I Jo. iii. 14. 
 
 ' Jo. V. 29, vi. 40, 54, 57 f. : cf. Jo. iv. 14, xii. 25. 
 
The Spirit and the life to come 353 
 
 initial spiritual life of the present state and its per- Pait in. 
 fection in the future. The end is eternal life ; he "^ 
 who sows to the Spirit shall of the Spirit reap ^"'Gal'vi 
 eternal life. There is a ' life to come ' ihay) v ?> ' ■^™; 
 
 \ r 1 • 1 • ^^ ' ' IV. 8, Col. 
 
 ju,eA.Xoucra) of which godliness has promise ; it is j"- 3. Jas. 
 hidden now but will be manifested at the Parousia ; 
 it is the crown of life which the Lord promised to 
 them, that love him-. Even the state of the dead 
 members of Christ holds something far better than 
 their present life in Him\ But it is the fuller life to 
 be disclosed at the coming of the Lord which is the 
 heritage" of Christians, their land of promise, their 
 birthright as the sons of Godl This is the glory Rom. viii. 
 which is to be revealed, the eternal weight of glory iv.'iy. 
 which must be placed in the scale against present 
 loss; the wealth of glory belonging to God's inheri- Eph. i. 18. 
 tance in the saints ; the unfading crown of glory 
 which is to be placed upon their heads. 
 
 What place does the New Testament assign to 
 the Holy Spirit in this mature and perfected life ? 
 Is the work of the Spirit preparatory only, ceasing 
 with death or the Parousia, or is it permanent, 
 extending to the world to come.? 
 
 2. All that has been said makes for the real 
 continuity of the spiritual life in the future order. 
 Physical death has no power over the life of the Spirit ; 
 
 1 Phil. i. 21 ff. 
 
 ^ On KXi/povojLteiv, KKi\povoft.la, KKi\pov6^a<i in the N.T. see 
 y^GsXcotX., Hebrews,-^. iCjff.; cf. Dalman, Words of the Lord Jesus, 
 E. tr., p. 125. 
 
 * Rom. viii. 17, Gal. iv. 7. 
 
 s. H. s. 23 
 
 1 Pet. V. 
 14. 
 
354 T^^^ Holy Spirit in the New Testament 
 
 Part III. the Lord's return will manifest the sons of God, but it 
 _!!!l cannot change their relation to Him. "^Mt \{ neither 
 
 Rom. viii. death nor life... nor things present nor things to come 
 
 ^ ' .. .can separate us from the love of God which is in 
 
 Christ Jesus our Lord, it is inconceivable that they 
 can separate us from the Spirit of God and of Christ, 
 
 Rom. ^ . 5. by which the love of God has been shed abroad in our 
 hearts, and which is the very bond of our union with 
 God through Christ. Nor are we left to a mere 
 inference. The present indwelling of the Spirit is 
 the firstfruits of the harvest, the first instalment of 
 the inheritance. But the harvest is homogeneous 
 with the firstfruits, and the inheritance with the 
 instalment. Both metaphors clearly teach that the 
 life of the world to come will be, as our present life 
 in Christ is, a life in the Spirit, although immeasur- 
 ably larger, fuller, and more abiding. The gift of 
 the Spirit which is ours now is ' in part ' ; the great 
 promise of the Father awaits its complete fulfilment 
 in a future state. 
 
 3. It is possible to examine more closely the 
 contents of this hope so far as it affects the future of 
 the body. In the present state, while the spirit is 
 
 Rom. viii. life becttuse of righteousness, the body is dead because 
 of sin. It fails to respond to the already emanci- 
 pated spirit, and indeed chains and drags it down. 
 
 Rom. vii. Quis liberabit ? is the constant cry of the spirit as it 
 groans under the body of this death. The Gospel 
 recognized the burdens of life and did not profess to 
 set men free from them. It discouraged the pagan 
 practice of suicide, counselling brave endurance of 
 
 10 
 
 24, 
 
The Spirit and the life to come 355 
 
 suffering, and dwelling on its disciplinary purpose. Tart in. 
 Nor did it offer a prospect of release from the body J^ 
 in a future life. Not the destruction of the body 
 but its liberation was the hope which it held forth 
 to the world. Human nature is to be perfected not 
 by the abandonment of one of its factors, but by 
 the emancipation of the whole man ; humanity is to 
 be preserved in its entirety for the coming Christ^ 
 And the emancipation of the body is attributed to 
 the same Spirit which has regenerated the spiritual 
 nature of men. If the Spirit of him that raised up Rom. viii. 
 fesus from the dead dwells in you, he that raised up 
 Christ Jesus from the dead shall quicken also your 
 mortal bodies through his Spirit that dwells in you. 
 But a quickening of the body by the Spirit of the 
 risen Christ cannot be a mere resuscitation of the 
 ilesh. There can be no return to the unspiritual 
 ■conditions of mortality: ^(ji'^ and blood cannot inherit i Cor. xv. 
 the Kingdom of God. The Spirit which quickens 
 will change ; the body shall be raised not ' psychic ' 
 but 'pneumatic,' an organ of the highest life, a sacra- 
 ment of the Spirit's presence, an instrument to carry 
 ■out His inspirations. 
 
 4. Thus the resurrection of the body is so far 
 frohi being the last work of the indwelling Spirit that 
 it will be the starting point of a new activity of 
 spiritual life. It was in order to bring human nature 
 to this point that the Spirit regenerated and renewed 
 it, bearing with the limitations and the sins which 
 Tjeset the process of its recovery ; and it is not to 
 
 ' Rom. vii. 24, viii. 10 f., 23, i Thess. v. 23. 
 
 23—2 
 
356 The Holy Spirit in the New Testament 
 
 Part III. be believed that when the end has been reached 
 H'.- and the emancipated spirit and body are capable of 
 answering fully to His touch, He will forsake the 
 work of His own hand. The New Testament does 
 not indeed enter in detail into the life of the world 
 to come ; it is sufficiently occupied with the work of 
 claiming for God the life that now is. But such 
 indications as it gives confirm us in the belief that 
 the Spirit's presence in human nature is not to be 
 
 I Cor. xiii. withdrawn when that which is perfect has come. 
 
 Jo! iv. 14. The water of life springs up into eternal life, not 
 that it may cease when the life has come, but that it 
 may find in the great future its ultimate issue and 
 its fullest scope. The Paraclete was sent that He 
 
 jo.xiv. 16. might abide with the Church for ever (ets tov 
 aiaJvay, not to the end of this dispensation only, but 
 to all the generations of the age of the ages, as St Paul 
 paraphrases ^ The movements of the Spirit of 
 which the first century was conscious are recognized 
 
 Heb. vi. 5. as powers of a coming age, of which the full expe- 
 rience belongs to the future though in the present 
 they are 'tasted' by believers. These are but hints, 
 yet they all point one way, connecting the present 
 life of the Spirit in men with the next order which 
 lies beyond the return of the Lord. 
 
 5. One book breaks the usual silence of the 
 New Testament about the life to come. The 
 
 ^ Cf. Mc. iii. 29 (Mt. xii. 31), Jo. vi. 51, 58, viii. 51 f., x. 28, 
 xi. 26, 2 Jo. 2. Ets Toiis aiuvas, which is used regularly in the 
 Apoc, does not occur in the Gospel and Epistles of St John. 
 £ph. Ul. 2 1 €is irao-as Tcts •yeveas tou aiwos tw aiiovwv. 
 
The Spirit and the life to come 357 
 
 Apocalypse places its reader side by side -with the Part in. 
 seer before the open door of heaven, and permits _!^ 
 him to see things which must come to pass here- Apociv.i. 
 after. Two of its great outlooks into the future 
 refer" to the Spirit under St John's usual symbol, 
 as the Water of Life. In the vision of ch. vii. we 
 read : They shall hunger no more, neither thirst Apoc. vii. 
 any more, neither shall the sun strike upon them,, 
 nor any heat ; for the Lamb ' which is in the midst 
 of the throne shall be their shepherd, and shall 
 guide them unto fountains of waters of life. The 
 double plural (Triyyas uSaTcov) suggests the inde- 
 finite multiplication of the reservoirs of spiritual life 
 which are opened to refresh and finally to satisfy the 
 thirst after God and righteousness. The glorified 
 Christ is represented as Himself guiding the saints, 
 as if He had taken into His own hands again the 
 work which had been committed to the Paraclete- 
 Spirit\ Yet though the mission of the Paraclete as 
 the Vicar of Jesus Christ has come to an end, He 
 is seen to be still the giver of spiritual life ; if the 
 Lamb now leads in person. He leads to ever fresh 
 supplies of the Spirit, fountains of waters of life, 
 means of grace hitherto unknown or inaccessible, 
 but open to those who are accounted worthy to 
 attain to that world. The same view of the Spirit's 
 place in the life to come is given, with slight. dif- 
 ferences, in the vision of the New Jerusalem. He 
 
 shewed m,e a river of water of life, bright as crystal, Apocxxii. 
 
 I f. 
 
 ^ oSijyiJtret, said here of the Lamb, is used of the Spirit of 
 
 Christ in Jo. xvi. 13. 
 
358 The Holy Spirit in the New Testament 
 
 Part III. proceeding out of the throne of God and of the 
 . — 1 Lamb... on this side of the river and on that was 
 the tree of life bearing twelve manner of fruits, 
 yielding its fruit every m-onth, and the leaves of the 
 tree were for the healing of the nations. It may be 
 said that this is a picture of the Christian Society 
 in the world, the Catholic Church in which the 
 Spirit already dwells ; for have we not already come 
 Heb. xii. uuto Mount Zion, and unto the city of the living God, 
 "' the heavenly Jerusalem. ? are not the River of Life 
 
 and the Tree of Life already in our midst ? Yet 
 St John's vision is certainly not exhausted by present 
 experience. It is the ideal City which he sees, and 
 though the Church strives to realize the vision, she 
 fails age after age, for in its fulness it belongs to the 
 perfect life. Meanwhile the vision witnesses to the 
 continuity of the life of perfectness with the life of 
 grace, and to the permanence of the great facts of 
 the spiritual order. Nothing can be clearer than 
 that the River of the Water of Life is one of these 
 permanent features ; whatever fulfilments it may 
 find in the present mission of the Spirit, we are 
 encouraged by the vision to believe that it will 
 continue to fulfil itself in ages to come. Without 
 its broad stream of crystal water flowing through 
 its central street, and its great avenue of ever green, 
 ever fruitbearing trees on either side of the river, 
 the New Jerusalem would lack its most character- 
 istic glory. The Church without the Spirit would 
 cease to be the true City of God. 
 
 The River of Life is seen by St John pro- 
 
Vll. 
 
 The Spirit and the life to come 359 
 
 ceeding out of the throne of God and of the Lamb. Part iii. 
 So he traces to its ultimate source both the present 
 temporal mission of the Holy Spirit and His future 
 work upon the spirits of the just made perfect. 
 The whole flood of life which will, world without 
 end, make glad the City of God, issues forth from 
 the glorified humanity of the Incarnate Son. The 
 throne on which He reigns with the Eternal Father 
 is the exhaustless fountain-head from which the 
 Spirit will be for ever poured into the hearts of the 
 redeemed. 
 
 Here our view of New Testament teaching upon 
 the Being and work of the Holy Spirit must end. 
 The result of the whole enquiry has been to place 
 before the mind not a doctrine but an experience. 
 The Spirit has revealed itself to us in the history 
 and life of the first age : in the ministry of the Fore- 
 runner and of the Lord, in the work of the primitive 
 Church, in the witness of Apostolic teachers, espe- 
 cially of St Paul and St John. We have seen the 
 Divine Energy, of which the Old Testament spoke 
 as the Spirit of God, manifesting itself in new re- 
 lations, and by new processes of spiritual life. It 
 has been revealed as the Spirit of Christ, and the 
 Spirit of the Body of Christ ; it has made for itself 
 a sanctuary in the heart of man, consecrating his 
 whole being to the service of God, in whose image 
 it has created him anew. The whole amazing picture 
 is drawn for us by men who speak of what they 
 knew and had seen in the life of the age which im- 
 
vu. 
 
 360 The Holy Spirit in the New Testament 
 
 Part III. mediately followed the great day of Pentecost. If 
 at any time they go beyond their personal know- 
 ledge, It is only to give expression to hopes which 
 were justified by events which had occurred in their 
 own day. 
 
 No age of the Church can depart fundamentally 
 from this experience. The same Spirit inspires the 
 whole Body to the end of time. But each age re- 
 ceives its own manifestation of the Spirit's presence. 
 Loyalty to the Apostles' teaching and fellowship does 
 not exclude readiness to follow the guidance of the 
 Spirit of truth when it leads into paths which the 
 first generation were not called to tread. The New 
 Testament marks out the great lines of Christian 
 truth which can never be changed ; but it leaves 
 to successive generations the task and the joy of 
 pursuing them into new regions of thought and life, 
 as the Divine Guide points the way. 
 
APPENDIX 
 
 OF 
 
 ADDITIONAL NOTES 
 
O REX GLORIAE, DOMINE UIRTUTUM, QUI TRIUM- 
 PHATOR SUPER OMNES CAELOS ASCENDISTI : NE DERE- 
 LINQUAS NOS ORPHANOS, SED MITTE PROMISSUM PATRIS 
 IN NOS SPIRITUM UERITATIS. 
 
 ALLELUIA. 
 
APPENDIX 
 
 Additional Note A. The Dove as a Symbol of the Holy 
 Spirit. 
 
 „ „ B. The Baptism in the early heretical 
 
 SYSTEMS. 
 
 „ „ C. The Sai[wvLa of the Gospels. 
 
 ., „ D. The ' Other Paraclete.' 
 
 „ ., E. The relation of the Ascension to the 
 
 Pentecostal effusion of the Spirit. 
 
 , ,, F. The relation of the Pentecostal ef- 
 
 fusion to earlier comings of the 
 Spirit. 
 
 „ „ G. The Gift of Prophecy. 
 
 „ „ H. The Gift of Tongues. 
 
 „ ,, I. The Laying on of Hands. 
 
 „ „ J. Unction. 
 
 , , K. Rapture and Ecstasy. 
 
 „ ,, L. The Inspiration of sacred books. 
 
 „ „ M. Regeneration. 
 
 „ „ N. Sanctification. 
 
 „ „ O. Flesh and Spirit. 
 
 „ „ P. 'Spirit' and 'the Spirit.' 
 
 „ „ Q. The Holy Spirit in Jewish apocalyptic 
 
 writings. 
 
 , „ R. The Holy Spirit in some early Chris- 
 
 tian uncanonical Gospels, Acts, and 
 Apocalypses. 
 
 „ „ S: Readings of Cod. Bezae which bear 
 
 upon the subject of this book. 
 
A. 
 THE DOVE AS A SYMBOL OF THE HOLY SPIRIT. 
 
 All the Gospels relate that the descent of the Spirit 
 on the newly baptized Christ was symbolized by the 
 appearance of a bodily form (Lc. iii. 22) which resembled 
 a dove (Mc. i. 10, Mt. iii. 16, Lc. lc, Jo. i. 32). Whether 
 the dove was real or spectacular, it was clearly symbolical 
 of the Spirit which henceforth rested on the humanity of 
 the Lord. 
 
 What was the exact meaning of the symbol ? Why 
 was the dove chosen rather than some other symbol of the 
 Spirit, such as water, fire, or wind .' 
 
 In the O.T. the dove meets us in the story of the 
 Flood (Gen. viii. 8ff.), and in connexion with sacrificial 
 rites (Gen. xv. 9, Lev. i. 14, &c. ; cf. Lc. ii. 24, Mc. xi. 15). 
 Its flight is the type of swiftness and. beauty (Ps. Iv. 6, 
 Ixviii. 13); its gentleness and grace supplied the Eastern 
 lover with an image for the person or the eyes of his 
 beloved (Cant. i. 15, ii. 14, iv. i, v. 2, 12, vi. 9). In other 
 passages it seems to be used as a symbol of Israel, in- 
 offensive and defenceless among the nations of the earth 
 (Ps. Ixxiv. 19, Hos. vii. 11, xi. 11). More than one ancient 
 writer remarks upon the sacredness of the dove in Syria 
 (Lucian, dea Syra 54 ireptaTepi] XPVf''^ IporaTov koI ovSe 
 ijraveiv avTwv SiKaievcn : Tibullus i. 7 alba Palestino sancta 
 
366 Appendix 
 
 Add. Note columba Syro), but whether this feeling prevailed in Israel 
 there is not sufficient evidence to shew. 
 
 Our Lord (Mt. x. 16) speaks of the dove as the embodi- 
 ment of the harmlessness which was characteristic of His 
 own human life (Heb. vii. 26; cf. Clem. Al. paed. i. 14), 
 and ought to characterize His disciples. 
 
 Mr F. C. Conybeare {Expositor ix. ix. p. 454) has 
 pointed out that Philo regards the dove as the symbol of 
 the Divine Wisdom ; the Tpw^mv is ^iX,epr]fio<;, r-qv /Movcoaiv 
 dyairwcra, the irepiaTepd is rjfiepo^, SiaiTTj ry fiera BvqTwv 
 da-fievL^ova-a, and Wisdom has both qualities. It is more 
 than precarious to suppose that Philo influenced the 
 Christian tradition of the Baptism. But it is possible that 
 the association of the dove with Wisdom or the Holy 
 Spirit was familiar to his generation, and if so, the choice 
 of the symbol may be in some measure due to that 
 circumstance. 
 
 But behind this or any other symbolism there probably 
 lay the reference in Gen. i. 2 to the birdlike hovering of the 
 Spirit of God over the waters of the chaos. At the Baptism 
 the New Creation took its rise out of the waters of the 
 Jordan ; the Spirit of God again moved upon the face of 
 the waters, bringing forth an ordered life. The form of the 
 descending bird represented this great mystery ; that the 
 bird was a dove may be explained by the associations 
 already mentioned. 
 
 For the use of the dove in early Christian art see Cabrol, 
 Dictionnaire d'archhlogie chr^tienne fasc. XIII., col. 346 ff., 
 where many illustrations are given. 
 
Note B 367 
 
 B. 
 
 THE BAPTISM OF CHRIST IN THE EARLY 
 HERETICAL SYSTEMS. 
 
 The following passages will serve to illustrate the views 
 of the chief early heretical teachers on the subject of the 
 Baptism, 
 
 Cerinthus according to Irenaeus (i. 26. i) taught "post 
 baptismum descendisse in eum [lesum] ab ea principalitate 
 quae est super omnia Christum figura columbae, at tunc 
 annuntiasse incognitum Patrem et uirtutes perfecisse ; in 
 fine autem reuolasse iterum Christum de lesu et lesum 
 passum esse et resurrexisse ; Christum autem impassibilem 
 perseuerasse, exsistentem spiritalem " (cf. Hippolytus, phil. 
 vii. 33). Similarly Epiphanius (i. 28. 1) : Cerinthus held 
 ^6Ta TO dSpvvdrjvai top 'Irjaovv rov eic o-'TrepfiaTO's 'Ia)cr7)<j) 
 Kal Ma/jta? ryeyevvrj/ievov, KaTeX7f\.v6evai rov Hpia-rov et? 
 avrov, TovreoTtv rb 7rvev/j,a to ar/iov ev e'ihei irepiOTepa^ iv 
 tS> JopSdvT]. 
 
 The Ebionites, who like the Cerinthians regarded 
 Jesus as the son of Mary and Joseph by natural generation 
 (Iren.), agreed with them also in attaching the greatest 
 significance to the Baptism. It was the moment when He 
 became the Christ and the Son of God by the Father's 
 choice : cf Justin, dia/. 49 ql XeyovTe'i avOpcoirov jeyovevai 
 avTov Kal KaT ixXoyr/v Ke'Xpio'Oai, xal "KpuTTov yeyovevai. 
 When Epiphanius (i. 30. 14) adds ^ov\ovTai...X.piaT6v iv 
 avTm (sc. To3 'Ii^cou) yeyevfjaOai tov iv irepi<TTepa<: eiBei 
 KUTa^e^rjKOTa, he attributes to the Ebionites a Gnostic view 
 which was probably not known to primitive Ebionism. 
 
 The Basilidians shewed their sense of the importance 
 of the Baptism by observing the day as a festival and 
 spending the previous night in a vigil-service: Clem. Al. 
 
368 Appendix 
 
 Add. Note strom. i. 21 (146) ol Se OTTO ^acriKeiSov Kal rov ^airTier- 
 /laroi avTov rrjv r)fi,€pav eoprd^ova-t irpohiavvKTepevovref 
 dvayv(oa-ea-i\ Clement adds that they regarded the dove 
 as the 'Minister' or 'Ministering Spirit' : /rag-m. i6 koI r) 
 -irepioTepa Be awfia cS<j)di], rjv ot fiev to iiytov -Trvev/jLa, <j)aa-iv, 
 ol 8e OTTO Bao"tA,ei8ou rov Bcd/covov (cf. strom. li. 8. 449, and 
 see Hort in D. C. B. I. p. 276). The effect of the descent 
 of the Aeon on Jesus was to reveal to him the Gospel 
 which he thenceforth preached : Hippol. vii. 26 KaTrfKdev 
 diTO TTj? e^BopidSot TO ^c3?...67rl tov 'Irjcrovv tov vlov t^? 
 Ma/3to?, KaX iipcoTicrdrj crvve^aipdel^ Tm ^cotI tm Xdfii^avTi, 
 el<i avTov. 
 
 The Valentinians were agreed in regarding the 
 Power which descended on Jesus as an Aeon, but differed 
 widely in details. See Iren. j. 7. 2 elal Be ol \670vT6?... 
 el<! TOVTOV eirl tov ^WTTTiafiaTo^ KaTe'kdelv eKelvov top d-rro 
 TOV 'ir\ijpd)fiaTo<s (k TrdvTwv 'ZoyTrjpa hi e'lBei irepiaTepaM : 
 iii. 16. I sunt qui dicunt lesum quidem receptaculum 
 Christi fuisse, in quem desuper quasi columbam descen- 
 disse Christum. Hippolytus (vi. 35) thus distinguishes 
 the views of the Italic and Anatolic schools : ol fiev diro 
 TTJ^ ^lTakLa'}...yfrv'^iK6v <f>a(n to awfia tov 'lr}<rov yeyo- 
 vevai, Kol Bih tovto eirl tov fiairTlafuiTO'i to irvevfia to? 
 
 TTepKTTepd KUTeXljXvde, TOVTeffTCV 6 \0709 O T^9 fl7]Tp6<} 
 
 dvwOev Tfj<; <7o<pla<;...ol S' av diro tt^ dvaToXrj^ Xeyovaiv... 
 OTi 7rvevp,aTiK0v rjv to awfia tov <7u>Trjpo'S' irvevfjua yap ayiov 
 rjXBev 67ri Trjv Mapiav, TovTea-Tiv ^ aro^ia. What place 
 the latter school assigned to the baptismal descent does 
 not appear. Clement, however, in the excerpt already 
 cited {fragm. 16) says: ol Be diro OvaXevnvov (the 
 Anatolic school) to irvevfia t^? iv6v/j,ij<reo)^ tov iraTpot 
 TVjV KaTeXevaiv "jreTroitjfjiivov iirl Tqv tov Xoyov adpKa. 
 
 The significance which the early Catholic Church 
 attached to the Baptism is well shewn by Irenaeus, iii. 18. 3: 
 1 See Cabrol, Diet, d'arch. chrdt., fasc. xiii., coL 350. 
 
Note B 369 
 
 in Christ! enim nomine subauditur qui unxit, et ipse qui Add. Note 
 
 unctus est, et ipsa unctio in qua unctus est. Et unxit '_ 
 
 quidem Pater, unctus est uero Filius, in Spiritu qui est 
 unctio. 
 
 C. 
 THE AMMONIA OF THE GOSPELS. 
 
 The word Saifioviov is widely distributed through the 
 N.T., appearing in each of its sections, though most 
 frequent in the Gospels, especially the Synoptists (Mt.°, 
 Mc.'^ Lc.=», Jo.«, ActsS Paul=, Jas.\ Apoc.^). Aai/xcov occurs 
 once (Mt. viii. 31) with no perceptible difference of meaning. 
 
 The haifiovia are irvevfiaTa, but Trvevfia where so used 
 is commonly qualified by aKadaprov (Mt. x. i, xii. 43, 
 Mc. i. 23 ff., iii. II, 30, V. 2, 8, 12, vi. 7, vii. 25, ix. 25, 
 Lc. iv. 36, vi. 18, viii. 29, ix. 42, xi. 24, Acts v. 16, viii. 7, 
 Apoc. xvi. 13, xviii. 2) or irovqpov (Mt. xii. 4, Lc. vii. 21, 
 viii. 2, xi. 26, Acts xix. 1 2 ff.). livevfLa Sai/ioviov {aKaOdprov) 
 is found in Lc. iv. 33, Apoc. xvi. 14 ; cf. irvevp.a irvQmv in 
 Acts xvi. 16, 
 
 In the Acts and Epistles the word bears the sense 
 which it usually has in the O.T. ; the Baifiovia are the evil 
 forces which lie behind the immoral worships of the heathen 
 world (i Cor. x. 20, 21, Apoc. ix. 20; cf. Deut. xxxii. 16 f., 
 Ps. xc. (xci.) 6, xcv. (xcvi.) 5, cv. (cvi.) 37, Isa. Ixv. 3, 1 1, 
 Baruch iv. 7), or they are the powers of evil generally 
 (Jas. ii. 19, I Tim. iv. i). The wisdom of the world on its 
 worst side is said to be SaifJLovtmSrj^ of the sort which is 
 akin to the character of the Sai/Mvia (Jas. iii. 15). 
 
 In the Gospels the Baifiovia appear as unclean spirits 
 which enter into men (Lc. viii. 30), who are thereupon said 
 s. H. s. 24 
 
370 Appendix 
 
 Add. Note e'xeLV haifioviov (Mt. xi. i8, Lc. vii. 33, Jo. vii. 20, viii. 48 ff., 
 
 '_ X. 20), or to be 'demonized' (Saifiovi^ea-Oao Mt iv. 24, 
 
 viii. 16, 28, 33, ix. 33, xii. 22, xv. 22, Mc, i. 32, v. 15 ff., 
 Lc. viii. 36, Jo. X. 21). In some cases more than one 
 demon takes up his abode in the same human victim {eirTo, 
 'Mc' xvi. 9, Lc. viii. 2 ; iroWoi ia-fnev, Mc. v. 9), The 
 effects of their indwelling are madness (Jo. x. 20), epilepsy 
 (Mc. ix. 20 ff.), and other diseases — chiefly, as far as can be 
 seen, such as are mental or connected with the nervous 
 system. The person who is under the influence of a demon 
 is not master of himself ; the evil spirit speaks through his 
 lips or makes him dumb at pleasure (Mc. i. 34, iii. 1 1, ix. 25), 
 drives him whither it wills (Lc. viii. 29) and generally uses 
 him as its tool, sometimes imparting for this end a super- 
 human strength (Mc. v. 3 f ). 
 
 Exorcism seems to have been freely used by the Jews 
 of our Lord's time to overcome the power of the demons 
 (Mt. xii. 27, Acts xix. 13). Jesus used no formula or 
 incantation, but relied on the power of His own word ; at 
 His bidding or at the bidding of men authorized by Him 
 the demons were constrained to leave their victims, and go 
 elsewhere (Mc. v. 10 efm ttji ^copa<;, Lc. viii. 31 ets rrjv 
 a^va<Tov). 
 
 It is not clear in what relation these evil spirits stand 
 to the personal or quasi-personal ' Satan.' 
 
 In some passages the action of the Baifiovia is identified 
 with that of Satan; e.g. in Acts x. 38 where our Lord is 
 said to have gone from place to place imfievo^ •n-avTa'i tov<; 
 KUTaBwacTTevofievovii inro rov BtajSoXov, i.e. tous Bai/iovir' 
 ^ofievov^ ; and Mc. iii. 23 f where His casting out of the 
 demons is treated as synonymous with the casting out of 
 Beelzebul, i.e. Satan, who is apxo>v rwv BatfxovitDv. 
 Similarly in Lc. xiii. 11 the woman who had a irvevfia 
 daOeveiai for eighteen years which prevented her from 
 lifting herself up is said to have been bound by Satan. 
 
Note C 371 
 
 The Baifiovia are thus regarded -as Satan's subalterns, doing Add. Note 
 his work. It would appear that they are to be identified ^' 
 with the ' angels ' who are classed with the Devil in 
 Mt. XXV. 41, Apoc. xii. 8 f., and perhaps also with the 
 ■TTvev/iart/cA t^? •jrovrjpia'; of Eph. vi. 12, which are at once 
 iv Tol'i eirovpavtoi'i (belonging to the unseen world) and yet 
 are Koa-fioKpdTope<; rov <tk6tov<; tovtov. 
 
 However this may be, it seems that the teaching of the 
 New Testament, both in the Gospels and the Epistles, 
 supports the doctrine that .there is a spiritual order of 
 beings or forces which is directly antagonistic to Christ and 
 to His Spirit in the Church. In the days of His flesh our 
 Lord, full of the Holy Spirit, cast these unclean spirits out 
 of the bodies of the possessed, even as He Himself in the 
 Spirit had driven away their Ruler. When after the 
 Ascension He came again in the Spirit the same antagonism 
 appeared, but the battle was, fought thenceforth in the 
 inner life of man. The Ruler of this world (Jo. xii. 3 1 f., 
 xvi. 11), the Ruler of the power of the air (Eph. ii. 2), 
 already potentially condemned and cast out by the victory 
 of the Cross, still retains his precarious hold on the world 
 of heathendom, and wages war upon the Body of Christ 
 {Eph. vi. 12 ea-Tiv i^fiip rj 7raX,ij...7rj005 ras a/3%a?), working 
 through his agents, the countless forces of spiritual evil 
 "which only the Parousia will finally disperse. Such a view 
 of the mystery of life may be inconsistent with present 
 modes of thought, but that it was held by the generation 
 to whom we owe the New Testament, and that they re- 
 present our Lord as having held it, there is no reason to 
 ■doubt. 
 
 24 — 2 
 
372 Appendix 
 
 D. 
 THE 'OTHER PARACLETE.' 
 
 " KKKov irapaicXriTov Bcoa-ei iifilv seems to imply that when 
 the Fourth Gospel was written the term •jrapaKXrjTo'; was 
 already applied in Christian circles to Jesus Christ, and 
 this is confirmed by its direct use in reference to our Lord 
 in I Jo. ii. I. It is even possible that the Lord had so 
 described Himself in conversations with the Twelve, using 
 the Aramaic xtS'S'is (= Neo-Hebrew D'^piEJ, Ado^A iv. 1 5 ; cf. 
 C. Taylor ad loc), and that dWov irapaKXriTov is a direct 
 reminiscence of His last discourse. 
 
 That in i Jo. ii. i the word is rightly translated Advo- 
 cate is not questioned, and the same meaning is claimed 
 for it in Jo. xiv. 16, 26, xv. 26, xvi. 7 by Bp Lightfoot {On 
 a fresh revision of the N. T., p. 50) and Bp Westcott 
 {Stfohn, ed. 1908, 11. p. 188 ff.). "The form is undoubtedly 
 passive, and advocatus is the natural interpretation of a 
 passive verbal formed from ■jrapaKoXeiv. Against this it is 
 urged (e.g. by Jiilicher, in Enc. Bibl. 3569) that usage seems 
 to have favoured an active sense ; in Job xvi. 2 Aquila and 
 Theodotion substitute •napa.KK'qToi for LXX. irapaK\r)rope^, 
 and in Philo •n-apaKkfjTo^ occurs in the sense of 'counsel- 
 lor' (De mund. opif. 6 oi/Sevl Be wrapaKX^^TO). . ./Movm Se eavrm 
 Xpvo'oi^evoi! 6 0€6<;), or ' intercessor ' (vit. Mos. iii. 14, where 
 the Logos is so described); see Hatch, Essays, p. 82 f The 
 Advocate passes naturally into the Intercessor or the 
 Counsellor or the Comforter, as the needs of the case 
 may require. 
 
 The question is complicated by the use of irapaKXTjcri^ 
 m the Acts and Epistles. When in Acts ix. 3 1 we read of 
 the 7rapaKXT)<n^ tov drytov 7rvev/jbaTo<s, we are tempted to 
 connect this word, whether in the sense of ' exhortation ' 
 
Note D 2)1 Z 
 
 or of ' comfort/ with St John's title for the Holy Spirit. Add. Note 
 But there is no evidence that irapa.KXrjro'} was used beyond ^" 
 the Johannine circle, or that it suggested the Christian 
 use of irapa.K'Krjcri';, which would naturally arise from the 
 constant need of a name to express one of the commonest 
 of Christian duties. The TrapaKXTjcm of the Holy Spirit is 
 that deepest encouragement or appeal which is addressed 
 to the hearts of men by the voice of God. 
 
 On the whole it seems best to translate Tra/ja/cXi/ros 
 ' Advocate ' in the Gospel -as well as in the Epistle. The 
 oWo? irapaKX'qTO'i must be such as His predecessor was 
 and is. But the Advocate who pleads our cause in the 
 heart does not merely defend and protect ; He intercedes, 
 He counsels. He instructs, He comforts. Thus the name of 
 'Comforter,' which has held its place in English versions of 
 St John's Gospel from the time of Wyclif, is not wholly 
 misleading, although it might have been better if the 
 English reader had been from the first accustomed to the 
 more comprehensive ' Paraclete.' 
 
 E. 
 
 THE RELATION OF THE ASCENSION TO THE 
 PENTECOSTAL EFFUSION OF THE SPIRIT. 
 
 That the departure of the Incarnate Son to the Father 
 was a necessary condition of the coming of the Spirit from 
 the Father is taught explicitly in Jo. xvi. J eav fji-rj direXdco, 
 6 irapdKX7)To<; oil fir/ eXdrj -n-pix; v/A,d<}. And as a matter of 
 fact, as the Evangelist writing after the event remarks, there 
 was ' no Spirit,' no coming or effusion of the Spirit, until 
 Jesus had been glorified (Jo. vii. 39). The sending of the 
 
374 Appendix 
 
 Add. Note Spirit was the direct and almost immediate consequence 
 ^' of His glorification, i.e. His return to the Father (Lc. xxiv. 
 49, Acts ii. 33). There was an interval of "not many days," 
 which was necessary in order that the Church might be 
 prepared by a period of waiting and prayer, and that the 
 Coming might coincide with the Pentecost when Jerusalem 
 would be full of pilgrims from all parts. On Christ's part 
 all was ready from the moment of the Ascension. 
 
 The two phrases which St John uses for the Ascension 
 explain the relation in which it stands to the Descent of 
 the Spirit. 
 
 1. The Ascension was a departure, to be followed by 
 an arrival {aTr6X,0a)...6\6rj). It was the withdrawal of a 
 visible Presence, the terminus ad quetn of the earthly life 
 and the terminus a quo of a Presence purely spiritual. The 
 two modes of Christ's presence could not be conterminous 
 or coexist ; the second could not begin till the first had 
 reached its end. The Ascension completed the days of the 
 Son of Man, the life which He lived in the flesh. The 
 Resurrection had begun the great change ; from Easter 
 morning He was already ascending (Jo. xx. 17 ava^aaxo); 
 the final rapture on the Mount of Olives ended the ascent 
 (dva^e^i)Kd) and ushered in that life in the Spirit in which 
 He could come to His own again, and abide with them 
 for ever. 
 
 2. The Ascension was the glorification of the Son of 
 Man (Jo. xii. 16 iBo^da-dr} ^Iija-ovi, xvii. 5 vvv So^atrov fie 
 (TV, TTOLTep, irapa a-eavrm) : the humanity, perfected by suf- 
 fering (Heb. ii. 10, v. 9) and victorious over death, entered 
 the Divine Presence to take its place in union with the 
 Person of the Eternal Son at the right hand of the Father. 
 But the glorification of humanity in Christ has for its end 
 the endowment of humanity in the rest of the race. He 
 ascended up that He might fill all things (Eph. iv. 10) 
 As the righteous, victorious Head of the Church He 
 
Note E 375 
 
 claimed and received for her the promised gift of the Add. Note 
 Spirit (Acts ii. 33) by which members of the Christ are to ^' 
 be in due course brought to the glory of their Head. 
 
 F. 
 
 THE RELATION OF THE PENTECOSTAL EFFUSION 
 TO EARLIER COMINGS OF THE SPIRIT. 
 
 The Pentecostal coming of the Spirit is represented in 
 the N.T. as a mission parallel to the mission of the Son, 
 and consequent upon it. Cf. Jo. xiv. 24, 26 tov irkyirifavrb^ 
 fie iraTpo';,..To irvevfia to ayiop o Trefj/^jrei o irarrfp iv to5 
 ovo/JMTi fjjov ; Gal. iv. 4, 6 i^aireareiXev 6 ded<; tov vlov avTov 
 ...e^aireo'TeCKev o deb's to irvevjjta tov vlov avTov. As the 
 Son " came into the world " at the Advent (Jo. xvi. 28), so 
 the Spirit came at the Pentecost ; before the Pentecost 
 there was "no Spirit" in this sense. 
 
 Yet the O.T. prophets claim that the Spirit was at 
 work in Israel even in the days of the Exodus (Isa. Ixiii. 
 1 1 ff.), while the broader thought of Alexandrian Judaism 
 held that the Spirit ' filled the world ' and was to be found 
 in the lives of all wise and good men. Is this belief 
 consistent with the Christian doctrine of the Pentecostal 
 Coming ? 
 
 The same difficulty arises in connexion with the 
 Incarnation of the Word. If the Son was not sent into the 
 world until the fulness of the times had been reached, yet 
 He was in the world from the first (Jo. i. 9 ■^v...ipxofiepov, 
 10 iv Tm KoapLcp rjv ; compare the doctrine of the Divine 
 Wisdom in Prov. viii. 27-31). Similarly the Spirit of God 
 has ever been in the world from the moment when it 
 
3 76 Appendix 
 
 Add. Note moved on the face of the waters, calling forth vitality and 
 a cosmic order. As man emerged from the mere animal 
 into a conscious intellectual life, the Spirit wrought upon 
 him ; and the history of Israel in particular is one long 
 manifestation of His presence and working in the Chosen 
 People. Yet there was no indwelling of the Spirit in men, 
 no effusion of His life and power upon the race in general, 
 till He received the special mission which sent Him to 
 carry forward the work of the Incarnate Son. The new 
 order involved in that mission is characterized as having 
 its sphere in believers (Jo. xiv. 17 ev v/uv ea-rai,). The 
 entrance of the Spirit into the Body of the Church, and 
 into the hearts of its members individually, corresponds 
 with the entrance of the Word into the womb of Mary; 
 though not like that an incarnation, it is a permanent 
 inhabitation of humanity (Jo. xiv. 16 tva ■§ fied^ vfimv et? 
 Tov alwva). 
 
 Thus the Pentecostal effusion of the Spirit in no way 
 conflicts with the doctrine of the Spirit's world-long 
 activity in nature and in man, while on the other hand 
 it is seen to inaugurate a new association of the Spirit 
 with humanity far more intimate and enduring than any 
 which had previously existed. 
 
 G. 
 THE GIFT OF PROPHECY. 
 
 This note will deal only with prophecy as a ;^apt<r/ia, 
 i.e. as one of the gifts bestowed upon the Church by the 
 Spirit of Christ. 
 
 I. The gift was not universal (i Cor. xii. 10 aXXp he 
 •jrpoijiTjTeia, 29 firj irdvre'i '!rpo<j)rJTai ;), but it was widely 
 
Note G 2,77 
 
 diffused in the churches, at least in those founded by Add. Note 
 St Paul (Acts XX. 23 TO irvev^a to ayiov Kard ttoKiv 
 ZiafiapTvperaC). In the congregation at Corinth it was 
 evidently usual to hear several prophetic utterances at 
 every assembly, and the Apostle even contemplates the 
 possibility of every member of the Church prophesying in 
 turn (i Cor. xiv. 28 ff.). Probably, however, only a 
 relatively small number of believers were 'established to 
 be prophets,' forming a charismatic order to which a 
 recognized position was given in the Church. Such 
 persons were said e%6tz/ 'irpo<f)7jTelav (i Cor. xiii. 2), and 
 known as oi •jrpo(j}rJTai (Eph. ii. 20, iii. 5, Apoc. xviii. 20, 
 xxii. 6), being thus distinguished from those who occasion- 
 ally 'prophesied' (Acts xix. 6, i Cor. xi. 4f, xiv. 31). 
 
 2. At first there was a disposition in the Gentile 
 churches to undervalue the gift of prophecy, and even to 
 make light of the utterances of the prophets (i Thess. 
 v. 19 f TO irvevfia fL-q a-^ivvvre, Trpo<f)7]Teia<; firj e^ovffeveire) ; 
 probably because the gift of tongues was more novel and 
 attractive. In i Corinthians St Paul sets himself to 
 correct this error of judgement, placing the prophetic order 
 next after the Apostolate (xii. 28 Bevrepov irpoi^i^Tai;), and 
 pointing out the value of prophecy as a means of edification 
 and conversion (xiv. 3 ff., 24 ff.). The prophets seem to 
 have been in fact to a great extent the teaching ministry 
 of the primitive Church, and to have acquired before the 
 end of the century an influence which overshadowed that 
 of the bishops and deacons (see the writer's Apocalypse, 
 p. XX f.). Their gift was sometimes exercised in the 
 selection of other ministers (Acts xiii. i ff., xx. 28, 
 I Tim. i. 18, iv. 14); together with the Apostles they 
 might be regarded as the foundation stones of the Church 
 (Eph. ii. 20), sharing with the highest order the task of 
 initiating and consolidating all Christian work. It is eeisy 
 to understand the great importance of a body of men 
 
^yS Appendix 
 
 Add. Note under the immediate guidance of the Spirit at a time 
 
 '_ when the local ministry was drawn from new converts who 
 
 possessed a very imperfect knowledge of their faith, and 
 had undergone little preparation in the way of moral or 
 spiritual training. 
 
 3. Nevertheless, while placing a high value on the 
 order of prophets, St Paul was conscious of its limitations. 
 He realized that the imperfection of the instrument might 
 seriously distort the impression which the Holy Spirit had 
 purposed to convey. In his own experience he had found 
 it to be his duty to neglect a command given to him 
 through the Spirit( Acts xxi. 4); contrast his ready obedience 
 when he was convinced that the Spirit itself prohibited 
 progress (Acts xvi. 6 f ). Spirits of prophets, he taught, 
 are subject to prophets (i Cor. xiv. 32), i.e. the prophets 
 were responsible for their use of their gift. The utterances 
 of the prophets might be subjected to tests, which could 
 be applied by other members of the congregation who 
 possessed gifts of discrimination (i Thess. v. 21, i Cor. 
 xii. 10, xiv. 29). Prophets must prophesy according to the 
 proportion of their faith (Rom. xii. 6), i.e. their power to 
 use the gift aright varied with the measure of their own 
 spiritual attainments. Christian prophecy was no mantic 
 art, but a spiritual power which needed a spiritual man to 
 turn it to good account. 
 
 4. The great purpose of Christian prophecy was to 
 bear witness to Jesus Christ (Apoc. xix. 10). The Spirit 
 of prophecy was the Spirit of witness which belonged to 
 the Church as a whole (Jo. xv. 26, Acts i. 8), but was 
 specially manifested in the mission of the prophetic order. 
 As the Church grew in knowledge and faith, it became 
 increasingly able to bear its witness through the regular 
 ministry and in the lives of its members generally. 
 Prophecies therefore, in the sense of specially inspired 
 utterances, gradually ceased in the Church, the place of the 
 
Note G 379 
 
 prophet being taken partly by the teaching bishop or pres- Add. Note 
 
 byter, partly by the testimony which every well-instructed L 
 
 believer bears by word or act to the name of the Lord 
 Jesus. There is in the history of the Church an increasing 
 advance towards the ideal state when ' all the Lord's 
 people' shall be 'prophets' in this sense. But when that 
 has been reached, prophecy, as St Paul knew it, will be 
 at an end. For prophecy as a special gift of the Spirit 
 was in part, but when that which is perfect is come, that 
 which is in part shall be done away (i Cor. xiii. 8fif.). Even 
 the greatest and best of the ■x^apla-fiaTa implied imperfec- 
 tion, and was therefore temporary ; there was a still more 
 excellent way in which the Spirit came to abide with men, 
 the way of faith and hope and, above all, of love. 
 
 H. 
 
 THE GIFT OF TONGUES. 
 
 We begin by placing before us the. whole of the N.T. 
 evidence. With the exception of a passing reference to 
 the Tongues in the appendix to St Mark, they are 
 mentioned only in Acts and i Corinthians. 
 
 The passages are as follows : 
 
 ' Mc' xvi. 17 "yXwtro-ats Xaktjo'ovcnp Kaival<; (om. Kaivai<; 
 C*L and some other authorities). 
 
 Acts ii. 4 rjp^avTO \aXelv erepat<; yXaycra-ai^ Kadw to 
 irvevfia ihiZov d'irocj)de'yy6crdat avToc<;. 
 
 Acts ii. II aKovofiev XaXovvToov avratv Toi^ rjfieTepaL'i 
 <y\(oera-ai<; to, /ieyaXela tov deov. 
 
 Acts X. 46 tJkovov jap avTwv XaXovvrcov yXwcrcrai? Kac 
 fieyaXvvovTtov tov deov. 
 
380 Appendix 
 
 Add. Note Acts xix. 6 iXdXovv re 'yXcoa-aai': Kal iirpo^rirevov. 
 
 ^' I Cor. xii. 10 eripti) [sc. hia tov irvev/j.aro'i SLBoTai] yevr] 
 
 ryXcocrawv, aXXa Be epfirjvia <y\(ocrcrajv. 
 
 I Cor. xii. 28 [edeTO 6 6eo<; ev rj} eKKXr^crla] 'yevT] yXcocra-mv. 
 
 I Cor. xii 30 /jLTj TcavTe's <yXcea-a-ai'; XaXovcnv ; 
 
 I Cor. xiii. I eav rat? ryXcfoaa-ai^ twv dvdpcoirwv XaXw 
 Kol Twv dryyiXcov, dyaTrriv Be fitj e%&), ryeyova ;)(;aX/cos rjx&v 7] 
 Kvfi^aXov dXaXd^ov. 
 
 1 Cor. xiv. 2 — 5 o yap XaXcov yXcoaarj ovk av6payiroi<i 
 XaXelaKKa dew, ovBel<s yap d/covet, Trvev/Mart Be XaXe2 fji,vcrTr]pta 
 . ..oXaXSiv yXcoa-a-rj eavTOV olicoBop,el. . .fj,ei^cov Be o 7rpo<jiTjreva)V 
 fj 6 XaX&v yXdxTcraK, eKTO^ el fifj Bi,epp,7jvevri ktX. 
 
 I Cor. xiv. 13 Blo 6 XaXwv yXdxra-rj 7rpo<revy(ea-6co Iva 
 Biep/jLrjvevrj. eav yap •jrpoerev'X^cofiat yXaxrar), to nrvevfjua fiov 
 Trpocrev'X^eTai, o Be vov<s p>ov dKapTTOi eaTiv. 
 
 I Cor. xiv. 18 irdvTcov vfimv paXXov yXmctraK XaXw 
 dXXd ev eKKXrjeria deXco irevre X6yov<; tq) vot fiov XaXfjaai, 
 "va Kal dXXovt; /caTTj'XTjcru), fj /jiVpLovi Xoyovi ev yXaxra-ij. 
 
 I Cor. xiv. 22 f. at yXaxra-ai eh a'qp.elov elcrtv ov rot? 
 •Kiarevovcriv oKxd Toh dirio'TOi';. . .idv otiv aTJveXOji rj eKKXrjaia 
 oXr] eirl to avTo Kal Trarre? XaX&aiv yXwa-a-at^, elcreXdcacriv 
 Be IBianai, rj aTTicrTot, ovk ipovaov oTi fiaivea-Qe ; 
 
 I Cor. xiv. 26 ff. oTav avvepyrjarOe eKaa-TO<i...yXwa(Tav 
 6^6t, epfi7}viav ej^6t...etTe yXcoacrr) ti<s TuiXel, Kwrd Bvo rj to 
 •jrXelaTov Tpeli;, Kal dvd p,epo^, Kal eZ? SiepfJLijveveTO)' idv Be 
 fir) y BiepfirivevTri<;, aiydTca ev eKKXrjaLa, eavTw Bk XaXetVo) Kai 
 TO) deio. 
 
 I Cor. xiv. 39 TO XaXelv fir/ KcoXvere yXwcrcraK. 
 
 The following points may be noted : 
 
 (i) The yXwaa-ai are attributed to the action of the 
 Holy Spirit (Acts ii. 4, x. 45, xix. 6, i Cor. xii. 8 — 10); 
 they belonged to Ta irvevfiaTiKa (i Cor. xiv. l). 
 
 (2) They were erepai, not the native tongues of the 
 speakers (Acts ii. 4), and Katvai, a fresh experience, one of 
 the series of Kaivd brought in by the Incarnation. 
 
Note H 381 
 
 (3) They were of various kinds, r^kv-q 'yXmaawv (l Cor. Add. Note 
 xii. 10, 28) just as there are various languages spoken ^' 
 among men (761/7? ^aivmv iv Koa-fiw, i Cor. xiv. 10). 
 
 (4) At Corinth and in St Paul's experience the sounds 
 uttered were not intelligible to a congregation, unless they 
 were interpreted (i Cor. xiv. 2 ff.) ; nor did they convey 
 any meaning to the intelligence of the speaker, although 
 they seem to have served as a means of stimulating spiritual 
 activity and enabling him to hold fellowship with God 
 and thus to gain personal edification (i Cor. xiv. 2, 4, 14). 
 
 (5) On the first occasion when the gift was exercised, 
 it appears that the utterances, which were ' strange ' to the 
 Apostles and their company, sounded in the ears of the 
 excited crowd as the words of their mother tongues (Acts ii. 
 6ff.). It will be observed, however, that the historian of 
 the Acts does not affirm that the speakers spoke in the 
 tongues of the several nationalities that made up the crowd, 
 but only that the hearers so interpreted their utterances 
 rjKovaev el? eKacrTO<;...a,Kovofiev). It is a subjective effect 
 which is described, and not an objective fact. 
 
 (6) Tongues, besides being a means of edification to 
 the speaker, were in heathen lands a warning to non- 
 Christians that the Church possessed an unexplained power 
 which might be Divine (i Cor. xiv. 22). On the other 
 hand an unwise use of the power might lead to a suspicion 
 that those who possessed it were either drunken or mad 
 (Acts ii. 13, I Cor. xiv. 23). 
 
 (7) The ' interpretation of tongues ' was a distinct gift 
 of the Spirit, not necessarily possessed by the glossolalete 
 (i Cor. xii. 10); the man who spoke with tongues might 
 pray for the power to interpret his own utterances, but it 
 does not appear that he could acquire it by personal effort. 
 From this it seems to follow that, in St Paul's experience 
 at least, the 'tongues' did not answer to any language 
 which was in actual use. 
 
382 Appendix 
 
 Add. Note (8) Notwithstanding its liability to abuse St Paul did 
 ^' not forbid the exercise of this gift, which he recognized as 
 an operation of the Spirit (i Cor. xiv. 39). But he restricted 
 its public use (ib. 27 f.), placed it last in his list of spiritual 
 powers (i Cor. xii. 10), and realized its temporary character 
 (l Cor. xiii. 8). 
 
 (9) On the whole it may be gathered that the gift of 
 tongues was a manifestation of the Spirit conditioned by 
 the circumstances of the first age, and experienced chiefly 
 on occasions of strong excitement such as those described 
 in the Acts, or by communities such as the Church at 
 Corinth, which had been recently brought out of heathenism 
 and lived in an environment unfavourable to the normal 
 development of the Christian life. The spiritual element 
 in the primitive yKtoaaoTuiXia lay not in the strange utter- 
 ances themselves, but in the elevation of heart and mind 
 by which men were enabled to ' magnify God,' to ' speak 
 mysteries,' to ' pray in the Spirit ' and ' sing in the Spirit,' 
 even at moments when the understanding was unfruitful, 
 and the tongue refused to utter intelligible sounds. 
 
 THE LAYING ON OF HANDS. 
 
 For the history of this ceremony in general the reader 
 is referred to an article in Hastings' D. B. (ill. 84 f.). The 
 present note must be limited to its N.T. use in connexion 
 with the imparting of the gifts of the Spirit 
 
 There is a remarkable anticipation of this use in Deut. 
 xxxiv. 9, a passage which refers to Num. xxvii. 18, 23 (see 
 Driver adloc). By P, Joshua is represented "as a man in 
 whom is (the) spirit " 63 pn IB*!? B''!*), on whom Moses is 
 
Note I 383 
 
 to lay his hands ; D inverts the thought ; " Joshua was full Add. Note 
 of the spirit of wisdom, for Moses had laid his hands upon ^' 
 him" (V^y V^'"? r\m •^00 *3). The laying on of hands, it 
 seems to be implied, brought an increase of spiritual power 
 to one who already possessed it. 
 
 In Acts the ceremony is twice used by Apostles on 
 persons recently baptized, with the result that they 'received 
 Holy Spirit' (Acts viii. 17) or that 'the Holy Spirit came 
 upon them' (Acts xix. 6). Spiritual gifts followed ; in the 
 latter case the men eXoKovv 'yKmacrai'; koX e-jrpo^ijrevov, in 
 the former the sorcerer Simon was so impressed by what 
 he saw that he offered the Apostles money for the magical 
 power which he supposed them to possess. 
 
 There is an apparent reference to this post-baptismal 
 ceremony in Heb. vi. 2 ySaTTTtcr/icoi/ Siha^xfi'} (WH., with Bd, 
 SiSax^v) eTTiOicrew re "X^eip&v. But the vagueness of the 
 plural ^aiTTia-fimv suggests a wider meaning of eirldecri^ 
 Xeip&v in this place. If ^aTrna-fi&v StSap^j; is ' instruction 
 in the rites of lustration ' (Heb. ix. 10), i.e. those which 
 culminated in John's baptism and the spiritual baptism 
 ordained by Christ, I'mOeaea'i x^ip&v BiBa'xi] will in like 
 manner cover the various uses of the laying on of hands 
 under the old covenant and in the Church, including no 
 doubt its use after baptism. 
 
 The Apostolic age used imposition of hands also in 
 the setting apart of her members to any special ministry. 
 Cf Acts vi. 6 (the Seven) ; xiii. 3 (Barnabas and Saul) ; 
 I Tim. iv. 14, 2 Tim. i. 6 (Timothy) ; i Tim. v. 22 (bishops 
 and deacons ordained by Timothy). This eirLdea-K; %6f/oci)z/ 
 also was accompanied by a special ■x^dpiafia (i Tim. iv. 16 
 rov Iv aoX ')(apia(iaTo<i o eBodr] a-ot. Sia irpo^T6la<i fiera 
 evi6ea-e(o<s t&v ')(eip&v rov irpea-^vTepiov ; 2 Tim. i. 6 ro 
 ')(apia-fLa rov 6eov 6 itrriv ev aol Sta t^? e'mdeaem'i r&v 
 X^i-pSiv fiov). The gift is defined as irvevfia Bvvafieeo<} koI 
 aydTrrj<s Kal a-m<f>popia-fiov. (For the interpretation of these 
 
384 Appendix 
 
 Add. Note passages see the foregoing pages, especially pp. 244 fF., 
 }i_ 322 ff.). 
 
 In none of these instances of the laying on of hands is 
 there any trace of a belief in the magical virtue of the act. 
 It is simply the familiar and expressive sign of benediction 
 inherited by the Apostles from the Synagogue and adapted 
 to the service of the Church. As employed by the Spirit- 
 bearing Body of Christ it was attended by the gifts of the 
 Spirit for which prayer had been made in each case. The 
 Church to-day follows the example of the Apostles in the 
 rites of Confirmation and Ordination, expecting that in 
 answer to her prayers the Apostolic sign will be accom- 
 panied in each case by such gifts as the needs of our own 
 age and the duties to which men are severally called may 
 seem to demand. 
 
 J- 
 UNCTION. 
 
 The N.T. uses the verb %jOiW metaphorically with 
 reference to the Christ in Lc. iv. 18 (Isa. Ixi. i), Acts iv. 27, 
 X. 38, Heb. i. 9 (Ps. xlv. 7) ; and with reference to Christians 
 in 2 Cor. i. 21. The gift of the Holy Spirit is called 
 yjplciia in I Jo. ii. 20, 27. 
 
 Both the verb and the noun were adopted from the 
 LXX. 'Kpieiv in the LXX. with few exceptions answers 
 to riB'ip, which usually represents the religious use of oil 
 or unguents, especially in the consecration of persons to 
 high offices (cf. Enc. Bibl. I. col. 172 f. ; Brown-Driver- 
 Briggs, I. p. 602 f.). In Isa. Ixi. i (quoted in Lc. /.t.) the 
 office in view is. that of the prophet ; in Ps. xlv. 7 and in 
 the majority of the O.T. references, it is that of king. 
 In P there is frequent reference to the anointing of the 
 
Note J 385 
 
 high priest and the other priests, for which purpose a Add. Note 
 special ■^piaiJuaL was prepared (Exod. xxix. 7 to eXacov rov J" 
 '^ia-fiaro'i, xxx. 25 eXmov %/3t<7/Lia aytov, xl. 13= 15 ■^p[afj,a 
 tepaTias:). This rite seems to have been limited at first 
 to the high priest, who is therefore designated lepeix; 6 
 •X^pia-Toq (Lev. iv. 5) ; but afterwards it was extended to 
 Aaron's sons (see McNeile on Exodus, p. 188). 
 
 The 'Xfiia-fia in virtue of which Jesus is 6 'x,picrT6i; 
 is explained in Acts x. 38 as Holy Spirit and power — 
 words which connect themselves with Lc. iv. i, 14 and 
 point to the descent of the Spirit at the Baptism. 
 
 With reference to believers, the verb and the noun are 
 each used only in a single context. In 2 Cor. i. 2 1 we read 
 that it is God /Se/SattSy rip,a<s...eh Xptcrrov xal ^(^pia-a? 
 ^fjLa<;, where xpiffa? is evidently suggested by Xpta-rov, and 
 it is implied that the Apostle and his colleague shared the 
 unction with which Christ was anointed, i.e. the power of 
 the Spirit. In i Jo. ii. 20, 27 this is extended to all 
 believers (v/ieis ^pttr/ia e-)(eTe dirb rov a'Y[ov...v/jbei'; to 
 ■)(pi<Tfta b eXtt/Sere air avTov kt\.). 'Atto rov dy[ov and d'jr 
 avrov are ambiguous, but Christ is probably intended, as 
 in Apoc. iii. 7. The train of thought will then be much 
 the same as in Jo. i. 33, as if St John had written : o 
 Ke')(^piafjLevo<s, avr6<; eariv 6 xpiojv h> irvevfian dp/Lcc^. The 
 'Xpiff/jLa came on the whole Church at Pentecost, and upon 
 individual members of Christ at their baptism (v. 27 
 iXd^ere). But it is not merely a historical fact or a fact 
 realized once in life; the Unction abides (exere, fievei) 
 and continues to inspire as it inspired at the first {SiSdaKei, 
 iSlSa^ev). 
 
 It has been customary to deny that the N.T. in these 
 passages alludes to any post-baptismal ceremony of unction. 
 At Carthage in the early years of the third century a 
 
 1 Cf. Clem. Alex. paed. ii. 8 § 65 tovto o-Kcuaftt Xpurros dvdpairois 
 yvatpLjioLs, evaSias aX«/x/ia, eK tS>v ovpaviav crvvTideis apatjiartav to p,vpov. 
 
 S. H. S. 25 
 
386 Appendix 
 
 Acid. Note post-baptismal unction preceded the laying on of hands ; 
 •'' of. Tertullian de bapt. j egressi de lauacro perungimur 
 benedicta unctione de pristina disciplina...dehinc manus 
 imponitur. But it is precarious to infer from this passage 
 that the custom descended from the Apostolic age. The 
 writer to the Hebrews, it may be argued, would in this 
 case have written in vi. 2 ^WTTTiu^i.Siv BtBax^i koX 'XpLaeto<i 
 i'Kideaew'i re 'x^eipmv. Nevertheless, since anointing was 
 with the Jews (of Ruth iii. 3, Ezek. xvi. 9) as well as with 
 the Greeks and Romans a normal accompaniment of the 
 bath, it is not impossible that the "KovTpov iraXivyevea-ia'; 
 was followed almost from the first by the use of oil or 
 unguent, which came to be regarded as symbolical of the 
 descent of the anointing Spirit on the Christ and His 
 members. If so, a reference to the custom may be latent 
 in 2 Cor. i. 21 and r Jo. ii. 20, 27. 
 
 The unction of the sick (Mc. vi. 13, Jas. v. 14) lies 
 beyond the scope of this note, but it may be observed that 
 aXei^eiv and not xpieiv is used in this connexion. Of the 
 use of unction at ordinations there is no trace in the N.T. 
 
 K. 
 
 RAPTURE AND ECSTASY. 
 
 I. Of Rapture, i.e. a physical removal from one place 
 to another under the impulse of the Spirit, there is but one 
 instance in the N.T. After the baptism of the Eunuch, 
 " the Spirit of the Lord seized (^piraa-ev) Philip, and the 
 Eunuch saw him no more... but Philip was found at Azotus" 
 (Acts viii. 39). There is no reason to doubt that he made 
 his way from the Gaza road to Azotus (Ashdod) on foot or 
 by some other ordinary means of transit. But he did so 
 
Note K 387 
 
 ■under an impulse which is ascribed to the Holy Spirit, and Add. Note 
 
 possibly in a frame of mind in which he lost count of '_ 
 
 time and of outward surroundings. It may be imagined 
 that it was not till he reached Azotus that he returned 
 to the normal life of self-consciousness; how he came there 
 he could not tell ; all that lay between his sudden departure 
 from the Eunuch and his arrival on the coast was a blank, 
 or filled only by memories of a quickened life in the Spirit. 
 Such an interpretation of the facts is merely conjectural, 
 but it does not seem to be psychologically impossible in 
 the circumstances of Philip's ministry. 
 
 2. Ecstasy (ewo-Tao-ts), properly a surprise which 
 staggers and overwhelms (Mc. v. 42, xvi. 8, Lc. v; 26, 
 Acts iii. 10), is used thrice in the Acts for the mental 
 condition in which men under the influence of the Holy 
 Spirit become conscious only of things that belong to the 
 heavenly order (Acts x. 10 f., xi. 5, xxii. 17). The state is 
 described by St Paul from his own experience in 2 Cor. xii. 
 2 ff. olha avBpmirov h> ^piffTm...eiTe ev aco/juaTi, ovk olBa etVe 
 iKTO'i Tov a-a)fiaTo^...dpTra'Y€VTa eto? rpiTov qvpavov...'^pirtiyrj 
 €is TOP nrapaZeiaov Koi fiKov<rev apptjTa pij/j-ara. Similar 
 experiences are related by St John in the Apocalypse 
 (i. 10, iv. 2, xviii. 3, xxi. 10), with the assurance that on 
 each occasion he was iv irvevfiaTi, i.e. in the sphere of 
 spiritual realities, the Spirit of God working upon the 
 human spirit and lifting it above the earthly and transient 
 into the heart of the heavenly and eternal. 
 
 Such ' ecstasies ' belong to the rS/e of the apocalyptic 
 prophet, and are not to be looked for among the ordinary 
 operations of the Spirit. Something of the kind, however, 
 seems to have been occasionally granted to the primitive 
 believer who was not a 'prophet' (i Cor. xiv, 26 e/caaro';... 
 airoKaXvyjriv e^ei) ; the first age thus literally fulfilled the 
 prophecy ol veavL<TKOL vjjl&v opda-eK oi^ovTai (Acts ii. 17 ; 
 cf. I Cor. xii. i). Nor need we doubt that at times of great 
 
 25 — 2 
 
388 Appendix 
 
 Add. Note spiritual stress or in individual cases such experiences may 
 ^' occur in any age. But they must always be exceptional ; 
 the normal workings of the Spirit of God are not ecstatic, 
 but are conducted through the ordinary processes of human 
 thought and feeling, gradually bringing heaven down to 
 earth rather than by any sudden elevation lifting earth up 
 to heaven. 
 
 THE INSPIRATION OF SACRED BOOKS. 
 
 The locus classicus on this subject is 2 Tim. iii. 1 5 f., 
 where, after mention of leph, r^pafiihaTa (evidently those 
 of the O.T. Canon), the writer proceeds, Haaa ypa<f)rf 
 6e6irvev<TTo<i xal m<j>eXi/ioii, " every scripture inspired of God 
 is also profitable." ©eoTn/eutrro? is av. Xey. in N.T. 
 Greek, and does not occur in the LXX.^, but its meaning 
 is practically certain (see EUicott ad loc.) and is well given 
 by the Vulg. divinitus inspirata. The best comment upon 
 <ypa^ 6e6'irvev<TTo<s is to be found in 2 Pet. i. 21 vtro 
 irvevfiaroi} dyiov <f>epofievot, ekaKTfaav airo 6eov avdpairoi. 
 Strictly speaking, the inspiration belonged to the prophets 
 and other writers of Scripture, and their words and their 
 writings were diro deov only in a secondary sense. Speech 
 and writing gave expression to the personal inspiration of 
 the authors ; and so far as they expressed it they might be 
 said to be inspired. 
 
 This ' inspiration ' of the Old Testament is assumed 
 throughout the Apostolic writings, and by our Lord, as 
 His words are reported in the Gospels. The following 
 passages will suffice to establish this point : 
 
 Mt. xxii. 63 AauetS iv Trvevfiari KoXel ktK = Mc. xii. 46 
 
 1 It is not unknown in the later literary Greek, cf. Plutarch, mor, 
 904 F Touff 6veif)ovs Tiws ^in7TV(va^ovs, 
 
Note L 389 
 
 avTO'i A. elvev iv t^j irvevfian r^ ayi^. Lc. has simply Add. Note 
 avr6<: A. Xeyei. J^ 
 
 Acts i. 26 T7;i' rfpa^rfv fjv irpoehrev rh irvev/J-a to ayiov 
 SkJ o-TOfMaTO'; AaveiS (similarly iv. 25) ; xxviii. 25 KuXai'; to 
 irvevfia to aytov eKoiK/qaev hia 'Haaiov tov irpof^rjTov. 
 
 I Pet. i. 1 1 ehrfKov to iv aurot? (sc. rot? •n-pocjirjTais:) 
 irvevfia X/atcrTou. 
 
 Heb. iii. 7 KaOo)^ \67et to irvevfia to arfuov (in Ps. 
 xcv.) ; ix. 8 towto XaXowTo? tow TrvevfiaTov tov- ayiov (in 
 Leviticus): x, 15 fiaprvpel ■^p.tv xal to TTj/eu/ta to ayiov (in 
 Jar. xxxi. 33). 
 
 That the 'former prophets,' i.e. the historical books, 
 and the Hagiographa, are not quoted with a like claim to 
 inspiration, may be accidental; but the Law, the Psalms, 
 and the Prophets were probably felt to be in a special 
 manner inspired by ' the Spirit of Christ' 
 
 Except in the Apocalypse, which is a prophecy, and in 
 2 Peter, a book of doubtful genuineness, there is no reference 
 in the N.T. to the inspiration of the Apostolic writings; the 
 Church had as yet no Upa ypafi/iaTa. But the traditional 
 belief in the inspiration of the N.T. finds its justification in 
 the promises of Divine assistance made by our Lord to the 
 Apostles and their company, and the special gifts of the 
 Spirit possessed by the Apostolic age. If the first age was 
 specially guided by the Spirit into a knowledge of, all 
 essential truth, its writings have rightly been gathered by 
 the Church into a sacred canon. The Apostolic writings 
 are inspired inasmuch as they are the work of inspired 
 men. It is impossible to believe that the first generation 
 of the Christian Church, fresh from the Pentecostal effusion 
 of the Spirit, and richly endowed with spiritual gifts, spoke 
 and wrote of the things of the Spirit with less Oeoirvevana 
 than the lawgivers, historians, prophets and psalmists of 
 Israel, or that their writings are a less precious heritage 
 than the works of men who wrote before the Spirit came. 
 
29Q Appendix 
 
 M. 
 REGENERATION. 
 
 The word is used but twice in the N.T. In Mt. xix. 28, 
 ev Trj ■jraXwyevecrla orav KaOia-r] 6 vto? tov dvOpaiirov ein 
 dpovov B6^7)i avrov (on which see Dalman, Words of Jesus, 
 E.' tr., p. 177 ff., and W. C. Allen, comm. ad loc), the 
 meaning appears to be 'the order which will follow the 
 Parousia, the new heaven and the new earth of the prophets 
 and apocalyptists.' In Tit. iii. 5 f., eatoaev r)iJLa<; ht,a Xovrpov 
 ifdKivyeveaia'i koI avaKaivmaeai'; 'jrvevfiaTO'; dytov, the refer- 
 ence is clearly to the new birth of the Spirit in Baptism. 
 
 JlaXtryyeveala was used by Stoic writers for the periodical 
 restorations {diroKaTacrrda-ei.s:) of the world after successive 
 destructions by fire {etcirvpaxrei,^): thus M. Antoninus (xi. l) 
 speaks oi TrjvirepiotiKrfv iraXLjyevea-iav twv SiXmv; cf. Philo, 
 de ihcorr. mundi 14 o'i re ra? e/CTri'/acoo-ets Kai ra? TraXuyyeve- 
 <TLa<! elcriyovfj-evoi T-au Kocrfiov. But the term had a wider 
 connotation; thus Philo elsewhere applies it to the recovery 
 of the world from the Flood (de vit. Mays. ii. 12) and to 
 life after death {de leg. ad Cai. 41 ; de cherub. 32); Josephus 
 (antt. xi. 3. 9) speaks of the iraXvyyeveaia rfjt; TrarpiSo? 
 which followed the return from Babylon; Cicero {ad Attic. 
 vi. 6), of his own TraXiyyevecria. In Tit. /. c. the word is 
 taken by St Paul into the service of the Holy Spirit, to 
 represent the initial step in the great spiritual process by 
 which the old things passed away or rather have been made 
 new (2 Cor. v. 17 to, dp'^ala irapfjXdev, ISov ryiyovev Kaivd) 
 for those who in the baptismal bath have died with Christ 
 and risen again ; the birth of the new creation which rises 
 out of the water over which the Spirit of Christ is pleased 
 to brood. It is not impossible that the Apostle, who had 
 met with Stoic philosophers at Athens, and probably also 
 
Note M 391 
 
 at Rome and in early life at Tarsus, intended to suggest a Add. Note 
 
 contrast between the Stoic ■n-aXi'^'^evea-La and the Christian: ;_ 
 
 the one by fire, the other by water ; the one physical, the 
 other spiritual ; the one subject to periodical relapses and 
 renewals, the other occurring once for all and issuing in an 
 endless life. 
 
 N. 
 SANCTIFICATION. 
 
 'Ayid^eiv is used in the N.T. with reference to (i) the 
 recognition on man's part of the holiness of God or of 
 Christ (Mt. vi. 9, Lc. xi. 2, i Pet. iii. 15); (2) our Lord's 
 consecration to His incarnate life by the Father's mission 
 (Jo. X. 36) and by the offering of His own will (Jo. xvii. 
 19); (3) the consecration of material things to the service 
 of God (Mt. xxiii. 17, 19, 2 Tim. ii. 21); (4) the consecra- 
 tion of the Church and each of its members to a life of 
 progressive holiness (Jo. xvii. 17, Acts xx. 32, xxvi. 18, 
 Rom. XV. 16, I Cor. i. 2, vi. 11, Eph. v. 26, i Th. v. 25, 
 I Tim. iv. 5, Heb. ii. 11, ix. 12, x. 10, 14, 29, xiii. 12, Apoc. 
 xxii. 11). 'Aytatr/no? is used only in the last sense (i Pet. 
 i. 2, Rom. vi. 19, 22, i Cor. i. 30, i Th. iv. 3 f., 2 Th. ii. 13, 
 Heb. xii. 14). 
 
 An examination of the last-named group of passages 
 gives the following results, (a) God, the Father of Christ 
 and of Christians, is the ultimate source of the spirit of 
 consecration in man. He sanctifies men by means of the 
 truth, i.e. the revelation of Himself which He has given in 
 His Son, in which as in a congenial atmosphere the con- 
 secrated life springs up and thrives (Jo. xvii. 17 ayboa-ov 
 avrov<; iv rf) akifdeia' 6 X070S o cro? aXijdeid ia-TLv. {b) The 
 
392 Appendix 
 
 Add. Note Father sanctifies through the mediation of the Son (i Cor. 
 ^' i. 2 fiyiaaiihoK! iv Xpiarai ^Irjaov, vi. 1 1 ^yido-d-r)Te ev rm 
 ovofjMTi TOW Kvp'iov TjfiSiv 'Itjctov XpicTTov). (c) The In- 
 carnate and glorified Son is thus mediately our Sanctifier 
 (Eph. V. 26 ■)(^piaTo<:...kavTOV wapehaKev inrep avTTJi (sc. 
 T^S eKKXtjO-iai) 'iva avrrjv ayida-ri, Heb. ii. 1 1 o re a/yid^av 
 KoX oi ayia^ofievoi e^ hcxi Travre^). {d) The sanctifying 
 work of Christ is based on His Sacrifice (Heb. x. 29 to 
 alfia...iv tB rir^idixOri ; xiii. 12 "va a/yid(Trj Bict, rov IBiov 
 a"pMTo<i rov Xaov), and it is realized in those who are united 
 to Him by faith and baptism (Acts xxvi. 18 iv rot? 97740- 
 (Tfievoii; •jritrret rfi eh efie, cf. I Cor. vi. II '^id(rd7)r6...iv rat 
 bvofjMTi rov Kvplov rjiiSyv 'I. X.). Thus our Lord becomes 
 to us Sanctification (i Cor. i. 30 o? i'^evri6ri...arfi,a<rii6<i) 
 (e) But when this sanctification, which is Christ in us, is 
 translated into the experience of the Christian life, it is 
 seen to belong to the sphere of the Spirit's activities (Rom. 
 XV. 16 T^yiaafievi} iv irvev/juiri dyLm; I Cor. vi. 11 "fiyLcurdrjre 
 ...iv rm •jTvevfj.ari rov 0eov ■^fiwv ; 2 Th. ii. 25, I Pet i. 2 
 iv dyiaa-fim ■jrvev/iaroi;). Lastly {/), since the Spirit works 
 through the Word and Sacraments, these are regarded as 
 the means of our sanctification (Eph. v. 26 iva avrrjv dyidoT). 
 KaOapiaa^ r<S Xovrpw rov {JSaro? iy pijfiari). Hence the 
 baptized are described as ■^yiaa-fievoi or arfioi, or more 
 strictly as dyiai^ofievoi, consecrated persons who have at 
 least entered on a life of holiness (i Cor. i. 2, Heb. ii. 11); 
 and in one place this consecration is extended to the near 
 relatives of the baptized (i Cor. vii. 14). 
 
 Thus in the words of the Anglican Catechism it is "the 
 Holy Ghost who sanctifieth me and all the elect people 
 of God." But the N.T. invites us to trace the work of our 
 sanctification to its sources in God. Behind the work of 
 the Spirit in our lives, there are the sacrificial death and 
 the ascended life of Jesus Christ, who is our Sanctification 
 in that He sends the Spirit and the Spirit is His own 
 
Note N 393 
 
 presence in the Church ; and beyond this again we see the Add. Note 
 ultimate Source of all holiness, the love of the Father J^ 
 which gave the Son, and through the Son has given the 
 Spirit of grace. 
 
 O. 
 
 FLESH AND SPIRIT. 
 
 The contrast of flesh and spirit is found already in the 
 O.T. (Isa. xxxi. 3 nn ^\ 1b>3, LXX. o-^jOKa? KciX ohn lo-riv 
 ^o'^Oeia, A.2.0. a-dpKe^ koI ov irvevfia). In the N.T. it first 
 appears in Mc. xiv. 38, Mt. xxvi. 21 (to fiev irvevfia irpodviiov, 
 ■q Sk aap^ aa-6evri<s) ; see also Jo. iii. 6, vi. 63, i Pet. iii. 18, 
 iv. 6, Heb. ix. 31 f., xii. 9. But it is St Paul who uses 
 this antithesis most freely, and carries it into new fields of 
 thought. It will be well to classify his uses of it. He 
 employs it : 
 
 1. In reference to the incarnate life of our Lord. 
 Rom. i. 3 Tov yevojMevov Sk cnrepfiaTo<; AavelB Kara, 
 
 capKa, rov opicrOevroi; vlov Oeov iv Swd/juet /card irvevfia 
 dyiaxrvvr)'; e^ dvacrrdaeco'i veKpwv. I Tim. iii. 16 i^avepeodrj 
 ev (TapKb, ehticaitoOr) ev irvev/JLaTi,. 
 
 2. In reference to human nature in general. 
 
 Rom. ii. 28 f ^ ev rm ^avepm iv aapxl irepiTOfiij... 
 irepiTo/iri KaphLa<i ev irvevfiari ov jpafi/jban, (Here there 
 is a double contrast, irvevfia being set over against adp^ on 
 the one hand and ypdp^fMa on the other ; for the latter see 
 2 Cor. iii. 6.) 2 Cor. vii. i Kadapicreofiev eavTov<s aTro iravr6<i 
 fioXva-fMJv aapKO<; koX •jrvevfiaTO's. Gal. iii. 3 evap^ajMevoi 
 'jrvevp.aTi, vvv a-ap/cl eiriTeXeia-Oe ; (i.e. 'Is your life in 
 Christ to be an anticlimax, and your last state worse than 
 
394 A,ppendix 
 
 • KorroL 
 
 Add. Note the first ? '). Gal. iv. 24 o Kara aapica ryevvrjOeKs eSiooKe tov 
 irvevfia. 
 
 3. In reference to the Christian life viewed as a conflict 
 between opposite principles of action. 
 
 (a) Gal. V. 16 — 24, vi. 8. The flesh and the Spirit 
 here appear as irreconcilable enemies engaged in a warfare 
 which continues to the end of life. Subjection to the flesh 
 can be avoided only by following through life the leading 
 of the Spirit. The flesh proceeds by way of lust {einQvfjbia,) 
 to acts of sensuality and every kind of open (((>avepa) 
 sin ; the Spirit yields the fruit of every holy disposition. 
 The end to which each of these forces leads is as opposite 
 as their whole procedure ; from the flesh comes corruption, 
 from the Spirit life. This apparent dualism is tempered 
 however by the repeated reminder (v. 18, 25, vi. /f.) that 
 it rests with each individual to decide whether the one or 
 the other shall be his master. 
 
 (d) Rom. viii, 4 — 13. Here the general conception 
 ia the same, but we are permitted to see further into the 
 process by which the hostile principles work. Each acts 
 upon the human mind, affections, and will, and creates a 
 habit of thought and feeling, a fixed attitude of the inner 
 man {^povqfjia) which governs his life. If the man walks 
 after the flesh, his attitude is one of hostility towards God, 
 and he lives in a state of rebellion against His ruling, which 
 ends in spiritual death ; if he walks after theSpirit, he is at 
 peace with God, and the end is life. Here nothing is said 
 of the ep<ya, the outward activities of the flesh, which were 
 so ' manifest ' in the heathen world ; it is the bent and 
 normal position of the inner life on which attention is 
 concentrated. The distinction between the <pp6vrjp,a rrj^ 
 (rapKO'i and the (ppovrj/ia tov irvevfiaro^ is even more vital 
 than that which is drawn in Galatians between the epya 
 TTji aapKo<i and the Kapiro^; tov •irpevp,aTo<;. 
 
 In these two contexts (Gal. v. — vi., Rom. viii.) it is 
 
Note 395 
 
 evident that the flesh is not simply human nature, or the Add. Note 
 
 external, physical side of human nature. The word carries '_ 
 
 in St Paul's use of it here an ethical sense ; the flesh is 
 the lower self as it exists under present conditions, a source 
 of weakness at all times and of temptation often, but never 
 of strength or goodness ; see Rom. vii. i8 ovk oiicel iv efioL, 
 TOUT eartv iv t^ crapKL fiov, ar/adov, viii. 3 a-apKov afj,apTia<;. 
 But what is the spirit in antithesis to the flesh thus 
 understood ? Apparently not the Holy Spirit regarded as 
 a Divine Person, nor simply the activity of the Spirit in 
 men, but the higher side of human nature when by the 
 power of the Divine Spirit it is set free from the domination 
 of the flesh. See Rom. viii. 9 vfiel<; Be ovk ea-re ev aapul 
 dXX' ev •jTvevfiari, e'lirep "jrvevfia 6eov olicel ev vfuv^ The spirit 
 then as well as the flesh in St Paul's antinomy are both 
 human, but the human spirit lies dormant and powerless till 
 it has been awakened and enabled by the Spirit of God. 
 
 'SPIRIT' AND 'THE SPIRIT.' 
 
 li. The New Testament uses the anarthrous irvevfia in the 
 
 % jphrases irvevfia Kvpiov, Trvevfia deov, and irvevixa ceyiov, as 
 well as where the noun stands without a defining genitive 
 or adjective. 
 
 (i) Ilvev/jLa Kvpiov occurs only in Lc. iv. 18 (a quo- 
 tation from the O.T.), and Acts viii. 39 ; in Acts v. 9, 
 2 Cor. iii. 17 we find to -Trvevfia 'Kvpiov. 
 
 (2) Ti.veviJ,a deov (Mt. iii. 16 ^ xii. 28, Rom. viii. 9, 14, 
 
 ' Prepositional phrase. 
 
396 Appendix 
 
 Add. Note I Cor, vii. 40 \ xii. 3, 2 Cor. iii. 3, Phil. iii.). To ■jrvev^ui rov 
 ^' 6eov stands in nearly an equal number of passages. 
 
 (3) Tivevna ar/iov is far more frequent in the N.T. 
 than either to irvevfia to S/yiov or ro ayiov Trvevfia, the pro- 
 portion being 54 : 34. By tabulating all the instances of 
 irvevfia ayiov we get the following results. The anarthrous 
 form is used (a) after prepositions (e'«, Mt. i. 18, 20; Bid, 
 Acts i. 2, iv. 25, 2 Tim. i. 14; vvb, 2 Pet. i. 21 ; iv, Mt. iiL 11, 
 Lc. iii. 16, Jo. i. 33, Acts i. 5, xi. 16, Rom. ix. i, xiv. 17, 
 xvi. 16, I Cor. xii. 3, 2 Cor. vi. 6, i Th. i. 5, Jude 20); 
 (l>) in the instrumental dative, without preposition (Mc. i, 8, 
 Acts X. 38); (c) in the genitive, under government (Lc. i. 
 15, 41, 6^, Acts ii. 4, iv. 8, vi. 5, vii. 55, ix. 17, xi. 24, xiii. 
 9, 52, Rom. XV, 13, I Th. i. 6, Tit iii. 5, Heb. ii. 4, vi. 4); 
 {d) in the accusative after SiSovac or Xafi^dpeiv (Lc. xi. 13, 
 Jo. XV. 22, Acts viii. 15, 17, 19, xix. 2); (e) in the nomina- 
 tive (Lc. i. 35 TTvevfia &yiov iirekeva-erai, ii. 25 •jrvevfia ^v 
 ayiov iir avrov, Acts xix. 2 o:5S' el irvev/ia wyiov iariv 
 rjKovaaiMev). 
 
 In (a) the anarthrous irvevfia ar/tov may usually be 
 explained by "the strong tendency to drop the article after 
 a preposition V' and the case of (jb) is not very different 
 But in {d) and {e), possibly also in (c), Middleton's canon 
 seems to hold good ; while to irvevfia to &yiov or to aycov 
 TTvev/ia is the Holy Spirit considered as a Divine Person, 
 irvev/ia ayiov is a gift or manifestation of the Spirit in its 
 relation to -the life of man. Bp Ellicott indeed (on Gal. 
 v. 5) proposes to treat irvev/jui Hyiov as a proper name, like 
 the anarthrous Kt/pto? or 6e6<i. But observation shews 
 that the anarthrous form usually occurs just where a 
 proper name would be inappropriate, i.e. in places where 
 the Spirit is regarded in its operations rather than in its 
 essential life, e.g. in phrases such as •jrvevixaTo<; ayiov 
 
 ' Prepositional phrase. 
 
 - J. H. Moulton, Prolegg., p. 82. 
 
Note P 397 
 
 •!r\t\a-Br\vaL, •Kvevyi.a arjiov BiBovai or Xajx^dvetv ; whereas Add. Note 
 
 when any personal action or relation is ascribed to the _£l_ 
 
 Spirit the article at once reappears, e.g. when the Spirit 
 
 is said to speak (Mc. xiii. ii, Acts i. i6, x. lo, xiii. 2) or 
 
 be spoken against (Mc. iii. 29), resisted (Acts vii. 51) or 
 
 grieved, or when it is coordinated with the Father and the 
 
 Son (Mt xxviii. 19, 2 Cor. viii. 13), or described as fulfilling 
 
 a personal office (Jo. xiv. 26, xv. 26), or performing personal 
 
 work (Acts xiii. 4, xvi. 6, xv. 28, xx. 23). If there are 
 
 cases where to wevfia to ar^tov is used of a gift of the 
 
 Spirit (e.g. in Acts x. 44 f., xi. 15), the article will be found 
 
 to be due to the requirements of the construction, or to 
 
 refer to the preceding context, or (as Blass suggests, Gr. of 
 
 tlie N.T., E. tr., p. 149) "to the well-known fact of the 
 
 [Pentecostal] outpouring." 
 
 To convey these finer shades of meaning to the English 
 reader in a version of the N.T. is impossible without the 
 use of paraphrase. In this book irvtviia arfiov has been in 
 almost every case translated " Holy Spirit " in order to 
 draw the attention of the reader to the absence of the 
 article in the Greek ; what is the exact meaning of the 
 anarthrous title must be gathered from the context in 
 which it occurs. 
 
 4, Of •jTvev/ia used without adjective or article there 
 are 46 instances -in the N.T., of which 29 occur in the 
 Epistles of St Paul. Much that has been said about 
 •nvevfia &yi,op applies also to irvevfia. Thus, to deal first 
 with the Gospels only, whereas to irvevfia in Mt. iv. i, 
 xii. 31, Mc, i. 22, Lc. ii. 27, iv. i, 14, Jo. i, 32 f., iii. 6, 8, 34, 
 vii. 39a is the Spirit considered as a Divine Agent, irvev/Ma 
 in Jo. iii. 5 is the inward and spiritual grace of Baptism, a 
 particular operation of the Spirit, and in Jo. vii. 39^ the 
 particular effusion of the Spirit which took place on the 
 day of Pentecost. In the Pauline Epistles it is often a 
 point of great difficulty to determine whether the action of 
 
398 Appendix 
 
 Add. Note the Spirit of God upon the human spirit or the human 
 
 L spirit under the power of the Spirit of God is intended 
 
 when TTvevfia is anarthrous. This problem is repeatedly- 
 presented to the reader of St Paul in the use of the pre- 
 positional phrases ev irvevfiart, (or irveviiaTi simply), Kara 
 ■n-vevfia, and where wvevfia is followed by a defining noun 
 in the genitive (e.g. -jrvevfia vlo0eaia<i, irpavTrjTo^ uo^ia<;, 
 airoKoXv^^eco^, a-a>^pocrvvr](;, and the like). In all such cases 
 the Divine Spirit is at least in the background of the 
 thought, for the spiritual conditions described are not 
 attainable apart from Divine help; and yet it is the 
 condition which is in view rather than the Spirit by whom 
 it is realized. On the whole it is perhaps safe in almost 
 all cases to give the anarthrous •jrvevfia, at least in the 
 Pauline writings, a double reference, placing in the fore- 
 ground of the thought the human spirit awakened, guided, 
 and inhabited by the Spirit of Christ, but never losing 
 sight of the Power by which the spiritual element in man 
 is what it is and may become increasingly dominant until 
 mortality is swallowed up of life. 
 
 Q. 
 
 THE HOLY SPIRIT IN JEWISH APOCALYPTIC 
 WRITINGS. 
 
 It may be worth while to collect references to the Holy 
 Spirit in this group of writings, in order to shew how far 
 the O.T. conception of the Spirit held its ground in the 
 popular belief of the Jewish people between the cessation 
 of Prophecy and the end of the first century of our era. 
 
Note Q 399 
 
 1. Testaments of the XII. Patriarchs (written Add. Note 
 in its original form, according to Dr Charles, B.C. 109-106). ^' 
 
 Symeon iv. 4 'Ia>a-r](f> Be rjv aya6b<; dvijp, Koi exo>v irvev/j.a 
 6eov iv.avTw. Jud. xx. I, 5 Bvo 'rrveviurra (Tj^pKd^ovcn rS 
 av6p(oira), to t'^? aXi]6eia<; Koi to t^? 'irXdv7]<;...Kal to irvev/jua 
 T^9 aXr]deia<; KaTTjyopel iravTcov. lb. xxiv. 2 avoiyijcrovTaL 
 eTT avT^ 01 oipavoi, eic'^^eai, irveviMa evXoyiav iraTpo^ dyiov 
 Koi avT6<; ix'^^eet Trvev/xa ■)(a,piTo<; e^' ^/ia? [but this is pos- 
 sibly a Christian interpolation, though it is not bracketed 
 by Charles]. 
 
 2. The Book of Jubilees (according to Charles not 
 later than 96 B.C.). C. i. 3i, 23, "Create in them a clean 
 heart and a holy spirit..." " I shall create in thee a holy 
 spirit." C XXV. 14, " The spirit of righteousness descended 
 into his (Jacob's) mouth." C. xxxi. 12, "The spirit of 
 prophecy came down into his (Isaac's) mouth." 
 
 3. Psalms of Solomon xvii. 42 (written, according 
 to Ryle and James, B.C. 70-40. Ps. xvii. 42 o Beo's KUTeip- 
 ydcraTo avTov (the Messiah) Bwutov iv TrvevfiaTC djico. 
 Ps. xviii. 8 iv cro^ia •jrvev/u.aTO'i xal BiKaioa-vv7i<; koI la-j^vo';. 
 
 4. Apocalypse of Baruch (written, according to 
 Charles, A.D. 70 and after). C. vii. 2 f, " Lo, suddenly a 
 strong spirit raised me and bore me aloft... and the Spirit 
 restored me to the place where I had been standing before." 
 C. xxi. 4, "Thou... hast made firm the height of the heaven 
 by the Spirit." C. xxiii. 5, "Thy Spirit is the creator of 
 life." 
 
 5. Ascension of Isaiah. C. i. 7, " The Spirit which 
 speaketh in me " (Isaiah) ; cf. iii. 19^ iv. 21, v. 14, vi. 6, 8, 10. 
 C. iii. 26, "The Holy Spirit will withdraw from many." 
 C. iv. 21, "The Psalms which the angel of the Spirit 
 inspired"; the same phrase "angel of the (Holy) Spirit" 
 is used, apparently in reference to the Holy Spirit, in vii. 
 23, ix. 36, 39, x. 4, xi. 35 ; in iii. 16, xi. 4 the angel of the 
 Spirit seems to be identified with Gabriel. This angel of 
 
400 Appendix 
 
 Add. Note the Spirit is to be worshipped by men (ix. 36), yet he in 
 
 _Sl his turn worships God (ix. 40). C. xi. 40, " Watch ye in 
 
 the Holy Spirit, in order that ye may receive your garments 
 
 and thrones and crowns of glory which are laid up in the 
 
 seventh heaven." 
 
 The Ascension is a composite document of which the 
 Jewish source belongs according to Charles to the first 
 century A.D. But he places the editor as late as the third 
 century, and allows that the other two sources (iii. 13' — iv. 
 18, vi. — xi. 40) were Christian. Thus the book can be used 
 as a guide to contemporary Jewish thought only in part 
 and with great reserve. 
 
 R. 
 
 THE HOLY SPIRIT IN SOME EARLY CHRISTIAN 
 
 UNCANONICAL GOSPELS, ACTS, AND 
 
 APOCALYPSES. 
 
 A. Gospel according to the Hebrews. 
 
 1. Quoted above, p. 39. 
 
 2. apn eKa^e fie r) fi'^rrjp fiov to (iyiov irvev/ia iv 
 
 fua T&v rpixSiP fiov, Koi aT-^peyKe fie eh to 
 o/)09 TO fieya ®a^a>p, 
 
 3. Kal. yap iv Trpo^jjTats, fier^ to j(pi<r0rjvai avrov<; 
 
 iv nrvevfian ar^Lco, evpCa-Kero iv avTOK Xoyo^ 
 afiapriai;. 
 4' e^ aiiToi's Adhere, ^^Xa^ijaare fie, /cat iBere 
 oTi ovK eifil BaifMviov dawfiarov. Kal evOiii 
 avTOV ij'yjravTO koI iirloTevo-av, KpadevTe<! tj 
 aapKb avTov xal tq) irvevfuiTi. 
 
 Gospel according to the Egyptians. 
 
 The Lord is represented as teaching His dis- 
 
Note R 401 
 
 ciples Tov avTov elvai irarepa, rov avrov elvai Add. Note 
 vlov, rov avrov elvat dyiov irv€Vfj,a, 
 
 Gospel of the Ebionites. 
 
 Quoted above, p. 39. 
 Protevangelium. 
 
 14. TO yap iv aiirfj ov e'/c Trvevfiaro^ icrriv dyiov. 
 24. ovro<! [Symeon] yap rjv 6 ^jOij/tarto-^ei? inro rov 
 
 dyiov 7rvevfiaro<;. 
 
 Gospel of Thomas. 
 
 10. dXrjOai^ irvevfia 9eov ivoiKei iv ra> TraiSiw rovrm. 
 
 15. dvoi^ai TO arofUL avrov e\aKei irvev/uiri dylco. 
 
 Gospel of the Nativity of Mary. 
 
 3. Spiritu sancto replebitur [Maria] adhuc ex utero 
 
 matris. 
 8. cum enim [Joseph] uirgam suam attulisset et in 
 
 cacumine eius columba de caelo ueniens con- 
 
 sedisset, liquido omnibus patuit ei uirginem 
 
 desponsandam fore. 
 History of Joseph the carpenter. 
 
 I. induam uos uirtute de alto, ac implebo uos Spiritu 
 
 sancto. 
 
 5. dilexi...illam...consiIio Spiritus sancti. 
 
 6. concepit de Spiritu sancto. 
 Arabic Gospel of the Infancy. 
 
 54. Our Lord at the Baptism was acknowledged by 
 the Father's voice, "praesente Spiritu sancto 
 in forma columbae candidae." 
 Gospel of Nicodemus. 
 
 ii. 2. elBov atael irepurrepdv Kal ro irvevfia to S,yiov 
 eV avrhv ipxof'^vov. 
 
 Gospel of Pseudo-Matthew, 
 
 3. Spiritus sanctus requiescet in ea. 
 S. Anna [the mother of the Virgin] repleta Spiritu 
 sancto in conspectu omnium dixit &c. 
 
 11. quod enim in utero eius est, de Spiritu sancto est 
 s. H. s. 26 
 
402 Appendix 
 
 Add. Note 39. cum autem lesus introisset scholam, ductus Spiritu 
 
 ^' accepit librum de manu didascali. . .et. . .in Spiritu 
 
 Dei uiui loquebatur tanquam si de fonte uiuo 
 
 torrens aquae egrederetur et fons plenus semper 
 
 permaneret. 
 
 B. Acts of Barnabas. 
 
 2. ')(a.piv Xa^mv irvevfiaro'; dyiov Bia HavXov icai 
 ^apvd^a Kal 'SilXa...T&v km, ^airrKravrcav /ie iv 
 ^lKovi(p. 
 
 8. iropevov iv rrj ^(^dpiTi tow 'XpttTTov, km, •^p.eK iv t^ 
 
 Bvvdfiei Tov •irvevfiaro';. 
 13. KaTavv')(6e.vTe<; 8e virb tov dr/Cov irvevijunois eirea-ov 
 
 ei9 roi/'i TToSas avTov, 
 17. « Kal TTvevfia &yiov iBodr) ctti tov ^aTTTia-fiaTog. 
 
 Acts of Philip in Greece. 
 
 4. i^eXe^aTo ■^fm<i ovTa<! tov dptdfibv h(oheKa,ir\-qpma-a<s 
 ^p,a<s irvev/xaToii dyiov. 
 
 Acts of Thomas. 
 
 41. n "^fiiv Kal <Toi, trvfi^ovXe tov dr/iov Trvev/j.aTO's ; 
 
 49. TOV Be wSaro? irpoa-ev6')(devTO<; eVirev 'EX^ero) to, 
 vSaTa aTTo t&v vBdrcov t&v ^mvTcov,..'^ utto 
 dvairav<Teai<i diroa^dXela-a ■^/uv •irt]'y^..,i\6k Kal 
 a-Kr/vaaov iv Tots vBaffi TovToi,<i, "va Th •)(dpiap,a 
 TOV dylov TrvevfiaTO<; reXetw? iv avTol<i Tekeiady, 
 
 Martyrdom of Bartholomew. 
 
 4. irvevfia ayiov eVeXeuo-eTat iirl ere. 
 
 Acts of Thaddaeus. 
 
 4. i^diTTiaev dvToi)<; eh to ovofjui tov iraTp6^ Kal 
 viov Kal dyiov irvevfiaToi}, ■^iaa<i avTov<i to 
 dyiov fivpov. 
 
 Acts of John. 
 
 6. Tb Bk Hr/iov irvev/ia <j>acBp6Tepov avrov iBeiKvv 
 avToi<s, 
 
 9. TO ev avT^ ^dpfiaKov Tp dyi^ crov ■ irvevfiaTi 
 
Note R 403 
 
 av^Kkpaaov Koi, •jroirjtrov avro irofia ^cofji} ical Add. Note 
 a-(OTr}pia<;. > 
 
 Leucian Acts of John (ed. James). 
 II. oo^a (7oi, irvevfia Hyiov Bo^a crov ry So^rj. 
 13. iTTavpo<s ovTOs Tov (fxoTOi; TTOTC /i£V Xoyo^ 
 
 KaXelrai vir ifiov Bi u/ua?. . .Trore v[6<s, ttotc 
 
 vaTTjp, iroTe Trvevfia. 
 
 C. Apocalypse of Paul (cf. Vzsto Pauli, ed. James). 
 
 8, 10, 14. Koi IBoi) TO irvevfia [tov Oeovl 7r/3(5? avTov^ 
 (Spiritus [dei] processit in occursum eis). 
 
 II. Kol iyevofii]v iv irveviiari, dyicp. 
 
 14 et Spiritus similiter ait, Ego sum Spiritus uiuifica- 
 tionis adspirans in earn [animam]. 
 
 16. et Spiritus similiter ait, Ego sum Spiritus qui 
 inhabitabam in eam ex quo facta est ; in se 
 autem noui, et non est secuta meam uoluntatem. 
 
 45. eXa^ev fie iv pi'TT'p tov Tri/ev/ttaro? (impetu Spiritus 
 sancti), kuI ela^^yajev et? tov •jrapdSei<Tov...ical 
 iSoii eKei BivSpov irap.fieyedr) iipaiov, iv o5 iwave- 
 •jravaaTo to irvevfjui to aycov (Spiritus autem Dei 
 requiescebat super arborem illam), kt\. 
 
 It will be seen from these extracts that, with the excep- 
 tion of some very early traditions in the Gospel according 
 to the Hebrews, these documents contain nothing that is 
 not substantially present in the N.T., or might have been 
 derived from it by the exercise of the writer's imagination, 
 or by a misconception of its teaching (G. ace. to the 
 Egyptians, Leucian Acts of John). 
 
 26 — 2 
 
404 Appendix 
 
 Add. Note 
 S. 
 
 READINGS OF CODEX BEZAE WHICH BEAR UPON 
 THE SUBJECT OF THIS BOOK. 
 
 Mt iii. 16 etSev irvevfia KaTa^aivovra iK rov qvpavov m<; 
 
 •jrepia-repav Kol ip^o/J-evov el<; (D^ i-ir) avrov. 
 „ xxviii. 19 TTopevecrOe vvv p.adrjTevaaTe vrdvTa Ta earn) 
 
 ^aTrTUTavTe<; avTov<; ktX. 
 Mc. i. /f. iyw p,€v vfia^ ^airTi^ca ev vSari, ep-)(eTai he. 
 
 oirlcQ) fiov 6 IcryvpoTepo's p,ov ov oup^ i/cavo^ KT\...Kai, 
 
 avTO^ vfj,a<s ^airrl^ei ev irvevp-UTi dyio). 
 „ „ 10 elSep rjvoiyp.evovi; rov<; oi/pavovs. 
 „ „ 12 TO irvevjia to Hyiov iK^aXKei avTov. 
 „ iii. 29 0? ai/ Se Tt9 ^aa<fj7jp,ri<TTi to irvevp.a to tiyiov ovk 
 
 'i'xei, a(^ecnv ^ aXKa evoj^o's icrTiv alcovLov dfiapTLa<;. 
 Lc. i. 6y elTrev (for eirpo^rjTevo'ev Xeycav). 
 „ ii. 26 K6%j0i;^aTt<r;u.6j'O9 Be rjv... 
 
 „ iii. 22 vl6<i fiov el crv' 6ya> a-rjiMepov yeyevvrjKd ae. 
 » iv. 33 irvevfia Baip.6viov aKaOapTov. 
 „ ix. 55 "■*' eiirev Ovk o'lBaTe iroiov TrvevfiaTOi icTTe. 
 „ X. 20 Bai/jbovia (for irvevfiaTa). 
 „ xi. 13 dyaObv B6p,a (for wvevfia dyiov). 
 „ xiii. II yvvr) ev dcrdeveCa rjv irvevfiaTO's. 
 „ xxiv. 37 eBoKovv <j)dvTaa-fia Oecopelv. 
 
 „ 49 xal 670) A dTToaTeXKco Tr/v hrarfyeKiav jiov i^' 
 
 v/j,a<;. 
 Jo. iii. 34' ov yap e'/e fierpov BLBaxriv 6 de6<; to irvev/w,. 
 „ vii. 39 ovirto yap rjv to -nvevfia (+to D'^) dyiov ctt' 
 
 avToii; (T)^ avToiii;). 
 „ xi. 33 eTapd-x^Or) tc3 irvevfiaTi, w? ifi^pifwvp.evo'i {sic). 
 „ xiv. 16 "va fievT] et? tov al&va jieff vfjL&v. 
 „ „ 26 o 7re/j,yfret, 6 iraT'qp fjuov. 
 
 1 Cod. Bezae wants Jo. i. 6 to iii. 26, 
 
Note S 405 
 
 Jo. XV. 26 ov eym irefiirai vjuv irapel tov iraTpoi; fiov...o Add. Note 
 Trapci TOV Trarpo? p,ov eK-rropeveTai. _11_ 
 
 „ xvi. 13 oa-a aKovtrei 'KoK'qaei. 
 „ XX. 21 Kar/ca a'TToa-riWco (D*) vjua;. 
 „ „ 22 iveij>v<r'r)a-ev avTot?. 
 Acts i. 5 vfieli Se iv irveiifiaTt ayiq) ^aTTTiadija-eade Kal o 
 /leXXere Xafi^dveiv (D*) ov fierb. TroWa? ravra'; 
 fjfiApa^ 60)? ttJ? irevTTjKoa-rfjt; (D*). 
 „ ii. I KoX iyevero iv Tai<; ^/lepaii eKelvai,^ tov 
 (7vvirKr)pova6ai tijv r)p,ipav tjJ? irevTrfKoaTfj'i, ovtcov 
 avT&v iravTav eirl to avTO. 
 „ „ 47 Trpo? oKov TOV Koap-ov. 
 „ „ „ eVl TO avTo ev t^ eKKXrjcrLa. 
 ^ iv. 24 ol Be aKova-avTe<s Kal eiriyvovTeg Trjv tov 6eov 
 
 evepyetav. 
 „ V. 9 ireipda-ai to Trvevp,a tov Kvpiov. 
 „ vi. 10 ovK layyov dvTt<TTy\vai ttj ao^ia Koi t&J irvevfiaTi 
 Tm ayltp w eXaXef Bca to eXiyj(^eadat avTov<} 
 VTT (eV D*) avTov fieTa ird(T7)<s 7rapp7]a-la<;. 
 „ ,, II p,^ Bvvdp.evoi oZv dvTo<f>daXp,eiv Trj dXnfideia 
 
 Tore vve^dXov ktX. 
 „ viii. 17 BiBoTat, to ^vevp,a to ayiov. 
 „ xi. 17 KcoXvcrai tov deov, tov p,r] Bovvai avTot<; 
 
 •jrvevpa ayiov ina-Tevcraa-iv e-jr' avTm. 
 „ XV. 29 e5 irpd^ere, (f>ep6p,evoi, ev Tip dyicp irvevpaTi. 
 „ „ 32 Trpoi^rjTai, ovTe<s TrXrjpei^ irvevp,aTo<; dyiov. 
 „ xix. I 0iXovTo<; Be tov HavXov kuto, ttjv IBLav 
 ^ovXt)v TTopevea-ffai elf ^Iepocr6Xvp,a, elirev 
 avT& TO irvevp-a vTroo'Tpi^etv ei? Trjv 'Aaiav. 
 BieXOav Be to, dveoTepiKo, fiipr] ep'X^eTai et? "EiKJjea-ov 
 Kal evpcbv ktX. 
 „ XX. 23, 28 TO ayiov irvev/ia (for to ttv. to dyiov). 
 Codex Bezae wants viii. 29 ^tXlirirov to x. 14, and fails 
 us from Acts xxii. 29 to the end of the book. 
 
Ueni Creator Spiritus, 
 mentes tuorum uisita, 
 imple superna gratia 
 quae tu creasti pectora. 
 
 qui Paraclitus diceris, 
 donum Dei altissimi, 
 fons uiuus, ignis, caritas, 
 et spiritalis unctio. 
 
 tu septiformis munere, 
 dextrae Dei tu digitus, 
 tu rite promissum Patris 
 sermone ditans guttura, 
 
 accende lumen sensibus, 
 infunde amorem cordibus 
 infirma nostri corporis 
 uirtute firmans perpetim. 
 
 hostem repellas longius, 
 pacemque dones protinus; 
 ductore sic te praeuio 
 uitemus omne noxium. 
 
 per te sciamus da Patrem 
 noscamus atque Filium, 
 te utriusque Spiritum 
 credamus omni tempore. 
 
 sit laus Patri cum Filio, 
 sancto simul Paraclitoj 
 nobisque mittat Filius 
 charisma sancti Spiritus. 
 
INDICES 
 
 I, Index of references to the New Testament. 
 
 II. Index of Greek Words. 
 
 III. Index of Subjects. 
 
In the first of these indices only the more important references 
 are included, chiefly those to passages discussed in this book. 
 
 The third index is limited to matters incidentally mentioned. 
 The reader will find that the titles of the chapters, the headlines 
 of the right-hand pages, and the marginal references are a suf- 
 ficient guide to the chief subjects of the book. 
 
I. 
 
 St Matthew St Luke 
 
 i. i8 ff. 29 ff., 30 f., 295, iv. i4ff. 56f., 64, 115, 
 
 336 127, 297, 384 f. 
 
 iii. I ff. 18, 22, 43 X. 21 60, 222, 286 
 
 iii. 13 ff- 38, 4if-, 44, 53j xi. 13 ff. 120 f., 127, 306, 
 
 365 340 
 
 iv. I ff. soff., 331 xi. 20 58,118, 193, 293 
 
 iv. II f. 56 xii. 10 118, 122 
 
 vii. II 114, 120 xxi. 14 f. 114 
 
 vii. 29 57 . xxiv. 48 f. 126 f., 204, 374 
 
 x. 19 f. 122 ff., 149, 295 St John 
 
 xii. 18 57 i. 32f. 19, 22, 42, 44, 
 
 xii. 28 ff. 118, 356, 370 46 {., 297, 351, 
 
 xxii. 43 f. 121. 365, 385 
 
 xxviii. ig 123 ff. iii. iff. 31, i3off., 247, 
 
 St Mark 299, 306, 324, 
 
 i- 4 18 349, 350 
 
 1. 7ff- 41 ff-, 36s iii. 8 70, 283, 328 
 
 i. 12 f. 22, 51 f., 56, iii. 31 ff. 131, 135 f. 
 
 285 f. iv. 7ff. 137 f., 299, 306, 
 
 i- 27 57 350 ff- 
 
 iii. 27 ff. 53,58, 116 f., 356 iv. 21 f. 138 f., 230, 289 
 
 vi. 13 386 vi. S4f. i4off., 356 
 
 xii. 35ff. 121, 336 viL 37ff. 142 ff., 278, 299, 
 
 xiii. II 122, 149 303, 306, 340, 
 
 xiv. 36 61,205,302,346 350 f., 373 
 
 St Luke viii. 46 ff. 59, 158, 370 
 
 i- iSff- 13 ff-, 24 f-, 3S, X- 3 130, 146 
 
 127 XI. 31 283, 370 
 
 i. 18 ff. 24 f., 28, 127,295 xii. 31 f. 160,371 
 
 i. 41 ff. 14, 32f. xiv. I4ff. 83, 127, 293, 
 
 i. 67, 76 f. 14 f. 299f.,35i,3s6, 
 
 i- 80 16, 35, 52, 239 372, 376 
 
 ii. 25 ff. 23f., 34f. XIV. 24ff. 77, 127, 152 ff., 
 
 ii. 36 ff- 23, 33 165, 299, 314, 
 
 ii. 40 ff- 35 f. 330, 351, 372, 
 
 iii. I 18 . 375 
 
 iii. 21 f. 39 f., 44, 365 XV. 26f. 66, I54ff., 163, 
 
 iv. I ff. 51, 54ff., 385 269, 278, 299 f.. 
 
 26—5 
 
4IO Indices 
 
 St John 
 
 XV. 26 f. 304, 312, 372, 
 
 378 
 
 xvi. 7ff. i56ff., 303, 330, 
 
 351, 372 
 XX. 19 fF. 62, 84, 16411., 
 
 323, 351 
 Acts 
 
 i. 2 fif. 64 ff., 126, 164 
 
 i. 15 fi 40, 67 ff., 108, 
 
 307 
 ii. I ff. 67 ff., 71 f., 249, 
 
 264, 307, 379 
 
 ii- 13 ff- 14, 74, 387 
 
 ii- 33 ff- 76f-, i57f-, 303. 
 
 37S 
 
 ii- 41 ff. 70, 80, 83, 8s f. 
 
 ii. 45 ff. 80, 85 f. 
 
 iv. 8f. 13, 84, 179 
 
 iv. 25 336, 388 
 
 iv- 27 384 
 
 iv- 31 ff. 13, 85 f. 
 
 V. 3f., gff., 16...83, 87, 286, 289, 
 
 291, 307, 367 
 
 V. 32 308 
 
 vi. iff. 83, 88ff., 102,383 
 
 vii. 51 89 f., 291 
 
 viii. 15 ff. 91,124,308,325, 
 
 383 
 
 viii. 29 ff. 93, 385 
 
 viii. 39 386 
 
 ix. 17 13, 95 f- 
 
 IX. 31 96, 372 
 
 X. 19 98 
 
 X. 38 - 47, 59, 98, 300, 
 
 370, 384 f- 
 
 XI. 15 ff. 98 f-, 307 
 
 xi. 27 99 
 
 xiii. I ff. 99, 103 f., 318, 
 
 321 f-, 377,383 
 
 xiii, 52 104, 172, 222 
 
 XV. 7 ff. 109, 307 
 
 XV. 28 f. 100, 264 
 
 xvi, 6 ff. 105 f-, 228, 291, 
 
 321, 378 
 xix. I ff. 92, 105 ff., 124, 
 
 145, 383 
 XX. 23ff. .99, 108, 291, 
 
 321 ff-, 377 
 
 xxi- 4ff- 94 f-, 99, 321 
 
 Romans 
 
 i. 3f. 212, 244, 284 
 
 Romans 
 
 
 V- S 
 
 .."77, 204, 213 f., 
 
 
 266, 354 
 
 viii. I ff. 
 
 ....68, 214 ff., 228, 
 
 
 257,284,344ff-, 
 
 
 354, 394 f- 
 
 viiL II ff. .. 
 
 ....212, 218, 244 ff, 
 
 
 257 
 
 viii. 14 ff. 
 
 ...205, 234, 284, 
 
 
 341, 346, 3S3f- 
 
 viii. 17 ff. .. 
 
 ....219, 232, 353 
 
 viii. 23 f. .. 
 
 ....219, 232 f. 
 
 viii. 26 f. ,. 
 
 ....204, 220, 266, 
 
 
 29of., 341, 346 
 
 xii. I f. 
 
 ....174, 217 f., 223, 
 
 
 247, 317 
 
 xii. 4f. 
 
 ....237, 322, 378 
 
 Xll. II 
 
 ....222 
 
 xiv. 17 
 
 ....222, 286, 347 
 
 XV. 13 ff. 
 
 —222f.,3i8, 345ff. 
 
 XV. 30 
 
 ....222, 231 
 
 I Corinthians 
 
 
 ii. 4ff. 
 
 ....177, 283 ff., 293, 
 
 
 334, 342, 347 
 
 ii. 12 ff. 
 
 --IS5, 178 f., 265, 
 
 
 284 f., 341 
 
 iii. 16 f. 
 
 ....180 f. 2C7. 280 
 
 
 309 
 
 VI. II 
 
 180 ff.. ■?4C- ^02 
 
 vi. 17 ff. 
 
 ....180 ff., 289, 345, 
 
 348 
 -...183 f., 334 
 
 vii. 40 
 
 xii. I ff. 
 
 —72, 95, 109, I2S, 
 
 
 184 ff-, 237 f., 
 
 
 249, 269, 276, 
 
 
 291, 309, 376 
 
 
 ff , 380 ff. 
 
 xiii. iff. 
 
 ....187, 231, 377, 
 
 
 380 ff. 
 
 xiv. I ff. . . . . 
 
 i8d.. 187 ff.. ?2I. 
 
 
 ^n, 380 f- 
 
 xiv. 12 ff. .. 
 
 ....189, 241, 274ff., 
 
 
 377, 380 f. 
 
 XV. 44 ff. 
 
 ■•"32, 190,196,341 
 
 XV. 47 ff. .. 
 
 ....191, 296, 334 
 
 2 Corinthians 
 
 
 1. I7ff. 
 
 ....192, 220, 231, 
 
 
 298, 384 ff- 
 
 iii. 3f. 
 
 ....68,193,204,348 
 
 iii. 6ff. 
 
 ....194, 319 
 
 iii. 13 ff. 
 
 ....19s f. 
 
 vi. 4ff. 
 
 ....196 f. 
 
Index I 
 
 411 
 
 2 Corinthians 
 
 xi. 4 197 
 
 xii. 18 197 
 
 xiii. II, 13 197 f-, 266 
 
 Galatians 
 
 iii. 2 fF. 202 f., 237, 312 
 
 iii. 14 203f., 232 
 
 iii. 25 f. 124, 236, 342 
 
 iv. 4 ff. 79, 204 f., 212, 
 
 2i8, 228, 295, 
 
 302, 341, 346 
 
 iv. 28 ff. 206, 256, 337 
 
 V. S .....207, 347 
 
 V. i6fif. 59, 207f., 344, 
 
 394 
 
 vi. I 284 
 
 vi. 7f- 211, 219, 353, 
 
 394 
 Ephesians 
 
 i. 13 fF. 231 f. 
 
 i. 17 ff- 178, 233f., 250, 
 
 284, 347, 353 
 
 ii. 14 ff- 235 f. 
 
 ii. iSfK 108, 188, 309, 
 
 346, 377 
 iii- 3 ff- 237 ff-, 320, 334, 
 
 377 
 iiL 16 ff. 16, 204, 224, 
 
 239f., 301, 341 
 
 iv. iff. 236 ff., 266, 311 
 
 iv. 23 240 f., 283, 341, 
 
 347 
 iv. 30 155, 232 f., 287, 
 
 343 
 V. 18, 26, 35. ..241 f., 392 
 vi. 17 ff. 242 f., 266, 347 
 
 Philippians 
 
 i- 9ff- 35, 210, 233 
 
 1- 19 227 f., 237, 29s, 
 
 312 
 
 i. 27 ". 228 
 
 ii. Iff. 228 f. 
 
 iii. 2 ff. 229, 319, 346 
 
 Colossians 
 
 i. 4fif. 36, 210, 231 ff. 
 
 I Thessalonians 
 
 i- 3ff- 171 f-, 177, 347 
 
 iv. 7fr. I72f., 287 
 
 v. 12 f. 322 
 
 v. 21 ff. 174 f-, 190, 268, 
 
 283, 341, 355, 
 
 378 
 
 2 Thessalonians 
 
 ii- I f- 174, 321 
 
 "- 13 175 f-, 345 
 
 1 Timothy 
 
 I:. 18 109, 245, VI 
 
 1"- 151- 241, 243 f., 298, 
 
 323 
 iv- I 244, 284, 321, 
 
 369 
 
 IV. 14 109, 244 f., 322, 
 
 377, 383 
 V- 17 f- 256, 322, 337 
 
 V. 22 383 
 
 2 Timothy 
 
 i. 6f., 14 109, 168, 245 f., 
 
 284, 322, 383 
 
 iii- 15 ff- 264, 329, 338f., 
 
 388 
 Titus 
 
 iii- 4ff- 77,107,133,182, 
 
 246 ff., 32 s, 
 
 343, 390 f- 
 Hebrews 
 
 i- 9 384 
 
 11- 4 72, 249 
 
 iii. 7 251 f. 
 
 vi- 2, 4 ff. 250, 343, 356, 
 
 383, 386 
 
 ix. 10 383 
 
 ix. 14 61, 252 f. 
 
 X. 29 ff. 250 f., 345 
 
 St James 
 
 iv. 4 f. 216, 256 ff., 304 
 
 V. 14 386 
 
 1 St Peter 
 
 i. I f- 259, 266, 345 
 
 i. 10 ff. 20, 228, 260 fF., 
 
 295, 320, 332, 
 
 389 
 
 ii. 3ff- 223, 250, 317 
 
 iii. 4 204, 261 
 
 iii. 18 262 
 
 iv. 12 ff. 262 f. 
 
 2 St Peter 
 
 i- 19 ff- 263 f., 329, 388 
 
 I St John 
 
 ii- 1 6, 149,. 157, 160, 
 
 221, 372 
 
 ii. 20, 27 48,116,153,192, 
 
 298, 314, 35', 
 384 ff. 
 
 iii. 24 267 f. 
 
412 Indices 
 
 I St John Revelation 
 
 iv- Iff- 268 ff, 276, 321 ii. 7 27s f., 321 
 
 V- I ff- 27off. iii.i,6f.,i3,22...272, 275 
 
 V- 6ff. 46, 87, 270 f., iv. if. 276,357,387 
 
 298, 312 iv. 5 272 f., 303 
 
 ^' J"'^^^ „ ^ ^ ^t Sf. 272, 274, 303 
 
 „ i?ff- 179, 26s f., 342 XIX. 10 277 f., 321, 378 
 
 Tfff'' . ^ ™'- ' 77, ISS, 3SI, 
 
 •• 3n. =05, 249, 272 ff., 357 f. 
 
 276,317 xxii. I7ff. 278f. 
 
 1- 10 276, 387 
 
II. 
 
 d/S/So, 205, 218, 302 
 dyoXXtao'^cu, 60, 222 
 dyiacr/ioj, 259, 39 1 f. 
 ayios, 25, 392 
 alav, 356 
 auovios, 117; 252 
 
 aKKos (ffapa/fXijTOs), 149, 300 f., 372 
 dvaKaivovixBai, avaKaivains, 240, 247 
 avdSei^if, 17 
 dyafmirvpeii', 245 ' 
 
 dvaKplveiv, 1 79 
 avairavetrBai, 48, 262 f. 
 di»doTa(7i£ (f<o^r)j 352 
 dvTiKrjfi^lns, 1 86 
 avaBev, 13I 
 aTrapxv, I7S> 220 
 dTrdSei^is, 177 
 djroSiopi^eiv, 265 
 
 dffOicaXuirT-eij', aTTOKoXui/'if, 234 f-, 
 , 238,, 358, 387 
 aTToXoveo'^ac, 1 82 
 dTToKvTpaxTis, 232 f. 
 
 dTTOffT^Xctl', 127, 165 
 
 apira^av, Apirayj), 93 f., 386 f. 
 dppa^av, 192 f., 232, 354 
 difmpi^eiv, 103 
 
 jSe/Siuovv, 192 
 /3ia, ^Icuos, 70 
 
 ytypaTTTaij yeypappAvov etrrivj 337 
 yevva/juvov, to, 28, 30 
 yeuecrdnt, 250 
 yivaxTKeiv, 1 52, 177 H- 
 yXevKos, 74 
 ~yvains, 185 
 
 6aiiM>vl^€tr6ai, 370 
 8aifioviai87jSf 369 
 
 hmp.a>v, haiji.6viov, 284, 369 ff- 
 
 SdKTfXoff OeoVj 59 
 
 fi(a OTO/ioTos, 67 
 
 hiaKoviay 88 
 
 BiaKpiveiv, SiaKpiiris, 189 
 
 8mpepL^€CTdai, 72 
 
 86^a, 263 
 
 flSevai, 152, 177 f. 
 
 etTreya, 2l6 
 
 fiff (ro ovop.a), I25 
 
 eK (roO TTvevpxiTos), 267 f. 
 
 €K7ropeve<Tdm (ek, Trapd), I55> 3°4 
 
 eKaraa-is, 276 f., 386 f. 
 
 eicx"", 77 
 
 sKeyx^iv, 1 58 
 
 ep<j>v(rav^ 1 66 
 
 cV (crapKi, TTvevpjin), 217 
 
 ivap-j^eirBai, 202 
 
 iv6ov(naiTp.6s, 5 f- 
 
 ivoiK-civ, 217, 257 
 
 evv^pl^fiv, 250 
 
 e^aTTOOTeXXeij/, 204 
 
 e7rep)(ea6ai, 26, 66 
 
 iiriyeios, I35, I49 
 
 eTTiovfiia, 208 
 
 CTTUTKid^eiv, 26 
 
 eTTitpavrjs, 75 
 
 iirixopriyla, 227 f., 237, 31 It. 
 
 CTTovpavLos, 191 
 
 €TtpOS, 72 
 
 fe'mv, ffOTOs, 222 
 f£o>7, 130, 352 f. 
 
 ^Xof, 70 
 
 ^fdn-xeuCTTof, 264, 329, 388 f. 
 dfapfiv, 151 f., 164 
 
414 
 
 Indices 
 
 Icpdrevfta, 31 7 
 
 KoKeia-daif 2S 
 
 KapTTos, 209 
 
 Kara (crdpKa, irvev/ia), 212, 215 fif' 
 
 KaTa8vvaarT(iftr6ai, 59 
 
 KaraTOfiTj, 230 
 
 Konjyaip, Kariiyopos, 149 
 
 KaT-oiKfiv, KaToiKi^eiv, 180 f., 257 
 
 KiKpirai, 160 
 
 KXrjpovopeiv, KKripovopos, KXrjpovopia, 
 
 353 , 
 KOK/CDVia, 197, 229 
 Kpafetv, 143, 205, 218 
 KparaiovfrBai, 16, 34^-) 239^- 
 Kvfifpvjjiris, 187 
 
 Xap^dveiVf 1 66 
 \aTpev€iv,y 230 
 
 Xeiroupyeii', Xevrovpyla, 103, 222 f., 
 318 
 
 pepurp^s, 249> ^74 
 /tera, Trapd, iv, 151 
 
 Na^etpaior, 25 
 vaoE, l8of., 309 
 veKpos, 217 
 voOy XpioToB, 180 
 
 dST/yeri), dSijyor, 162, 357 
 oXokXij/io;, dXorcX^s, 1 74 
 opi^eiv, 212 
 opcjiavos, 151 
 
 wakivyevea-la, 247, 343, 39Qf. 
 
 irapdickrja-K, 86, 96 f., I02, 228 f., 372 f. 
 
 irapoKXijToj, 6, 148 f., 292, 372 f. 
 
 ■jrapoipia^ 162 
 
 irapptjirla, 76, 84, 1 62, 313 
 
 Trepneiv^ 165 
 
 wfpiTraTfiv, 208, 210, 215 f. 
 
 irepurrepd, 45) 3^5 f- 
 
 7ri;ym iSartoi', 357 
 
 irXi/poCo-flat, 13, 34 
 
 TTVfvpa, tA TTVtvpa, 34, 288, 395 ff. ; 
 TTv. "Kpitrrovj 260, 295 ff* J ^>'- So'" 
 pov'imi, 369; jrvfu^ara, 1 86, 189, 
 268, 272 ff. 
 
 nvtvpariKos, I30, 178 f., 184, 265, 
 
 284, 371, 380 
 TTvevparotftope'urBai, irvevparo^opos, 
 2, 264 
 
 TTpOKOTTTeiVy ^6 
 
 irpo4)rJTcu, oi, y]J 
 Trpo^ijTfi'av tx^"'i 377 
 
 pavTurpos, 260 
 
 prjpa (Kvp/ou, deou), 18, 242, 250 
 
 irapKiKos, mpKivos, J90, 2 14 
 o-apl, 206 ff., 214 ff., 393 ff. 
 <rK\r)p6s, 141 
 cro^m, 185 
 (TToixeiv, 210 
 a~i/vavTi\ap^dve<r6at, 221 
 avvea-is, 36 
 trvvRpiveiv, 1 78 
 OTi'TrXijpoBo'^ai, 67 f. 
 a-xlC^a-dai, 44 
 aapariKov elbos, 44 f. 
 craxjjpovttTpos, 245 f- 
 
 TeKVoVj 218 f. 
 
 mds, 218 f. 
 vjrcpfi'Tvy;^av«j', 221 
 
 (pavepaais, 1 85 
 
 <j)epfa-6ai, 70, lOO, 264, 329 
 
 ^doj/os, 257 f. 
 
 <j>p6vijpa, 2 1 5 f., 220 
 
 ^ffli;^, 74, 134 
 <j)an^f(T6ai, 234, 250 
 
 X<»P« 35»,25of- 
 ;(cip Kvpi'ou, 15 
 XpniMTiicLv, 34 
 
 xp'*'", xp'"^'^! xP'<^/*"> 48 f-, 193 f-j 
 
 298, 384 ff., 402 
 Xpumavos, 102 
 Xpurroi, 48, 298 
 
 ^evhetrSal {twcl, tivl\ 87 
 
 V'"X'7i 2, I74f.. 179. '9of-. 283 
 ■fuxncdr, 179, 190, 265 
 
 a>s, oxTct, 40, 44 
 
III. 
 
 'Abba, Father,' 205, 218, 302, 346 
 
 access to God, 235 
 
 Accipe Spiritum sanctum, 168, 307, 
 
 324 
 Acts, 64 ff. 
 
 'Adam, the last,' 190 f., 296 
 advocate, 122, 149, 372 f. 
 Alexandrian Jewish writers, the, 
 
 5f-. 375 
 'all flesh,' 3 
 anointing of the Spirit, the, 48 f., 
 
 56 f., 192, 297 f., 384 ff. 
 Apocalypse, i^jzi. 
 apocalyptic writings, 4f., 398 ff. 
 apocryphal Gospels, 28, 32, 38 ff., 
 
 43. 47 f-, 400 ff. 
 Ascension, the, 62, 64 ff., 77 f., 191, 
 i95j 303> 373 ff-; Aicension of 
 Isaiah, 399 f. 
 
 Baptism, the, heretical views of, 45, 
 367 ff. ; scene of, 41 ; light seen 
 at, 43 
 
 baptism. Christian, its connexion 
 with the Spirit, 132 f., 182 f., 
 204 f., 247 f., 325 ff., 342 f., 382 f., 
 390 f. 
 
 baptismal formula, the, I24f. 
 
 Baptist, the, childhood of, 12 ff. : not 
 an Essene, 17 ; his call and work, 
 18 ff.; O.T. analogues of, I3f., 
 17, 21, 52 
 
 Barnabas, 86, 102 ff. 
 
 Basil, 126 
 
 Basilidians, 367 
 
 Beelzebul, 117 ff., 370 
 
 Benedictus, 14 f., 20 
 
 Bezalel, 89 
 
 blasphemy against the Spirit, ii6ff. 
 
 'breath of life,' the, 165 ff. 
 
 Caesarea, 93 ff. 
 
 Catholic Epistles, the, 256 ff. 
 
 cenaculum, the, 70 
 
 Cerinthus, 367 
 
 chrism, 49, 384 ff., 402 
 
 Christ in Christians, 348 f. 
 
 Church, the, St Paul's doctrine of, 
 308 ff. 
 
 Clement of Alexandria, 368, 385 
 
 Codex Bezae, readings of, 404 f. 
 
 'come, things to,' the, 163 
 
 'Comforter,' the, 373 (see Paraclete) 
 
 Conception, the holy, 24 ff., 295 f. 
 
 Confirmation, 168, 384 (see Laying 
 on of hands) 
 
 conversion, 13, 344 ff. 
 
 conviction, 157 ff. 
 
 Corinthians, 176 ff. 
 
 Creed, the old Roman, 31 ; the 
 Constantinopolitan, 332 
 
 Cyril of Jerusalem, 49, 280; of Alex- 
 andria, 59, 304 
 
 dove, the, 44 f., 365 f., 401 
 
 'earnest,' 192, 232 
 
 earthquake, 85 
 
 Ebionites, the, 45, 269, 367 ; Gospel 
 
 of, 39t 43 
 Ecclesia, the, 308 ff. 
 Ecclesiasticus, 52 
 'ecstasy,' 276 f., 386 f. 
 Elijah, IS, 21, 52 
 Enoch, Book of, 4 
 epiclesis, the, 142, 326 
 'epistle of Christ,' ]93f. 
 epistles of St Paul, the, 174 
 Essenes, the, 17, 86 
 'eternal spirit,' 61, 252 f.; eternal 
 
 life, 211, 352 
 
4i6 
 
 Indices 
 
 Eucharist, the, 141 f., 236, 325 f. 
 evil spirits, 52 f., 58, 118 f., 284, 
 
 369 fF. 
 exultation, spiritual, 60 
 'eyes of the Lamb,' 274 f., 301 
 
 'fellowship,' 197, 229 
 
 'finger of God,' the, 59, 194, 293 
 
 fire, 43, 71 f., 88, 273 
 
 firstfruits, 2i9f., 354 
 
 flesh, the, 133, 206 flF., 2i4ff., 343 f., 
 
 349, 393 ff- 
 fruit of the Spirit, 209 f., 347 f. 
 
 Galatians and Romans, 201, 211 f. 
 
 ' glossolaly,' 173, i86ff., 379 fF. 
 
 Gospels of the Infancy, 32, 34, 401 ; 
 Gospel according to the Hebrews, 
 28 f., 47 f., 50, 299, 400 ; Gospel 
 according to the Egyptians, 400 f. 
 
 'grace,' 35, 250 f., 258 
 
 Greek cities, moral atmosphere of^ 
 172, 176, 181, 241 
 
 Gregory of Nazianzus, 8 
 
 'hand of the Lord,' the, 15 
 'heavenly man,' the, 191 
 Hebrews, 248 ff. 
 'holiness,' 25, 391 ff. 
 
 inspiration, 58, 121 f., 264 f., 328 ff., 
 388f.; of the O.T., 330 ff., 388 flf.; 
 of the N.T., 332 ff., 389 
 interpretation of tongues, l88f., 381 
 Irenaeus, 27, 35, 40, 326, 367 f. 
 
 Jacob's well, 137 fif. 
 Jerusalem, the New, 357 ff. 
 John, St, l3off. 
 jubilee, a new, iijf. 
 Judaizers, the, 229 f. 
 
 ' last days,' the, 75 f. 
 
 laying on of hands, the, 91 ff., 95 £, 
 
 io7f., 168, 325, 382 ff. 
 light, the (at the Baptism), 43 
 'liturgy,' a primitive, 103 
 Lord's Day, the, 69 
 Lord's Prayer, the, 120 f. 
 
 Maccabean age, 12 
 magistri aetas perfecta, 40 
 
 Magnificat, 32 f. 
 
 'manifestations' of the Spirit, 185 f. 
 
 'measure, not by,' 136 f. 
 
 Messianic prophecy, 260 f. 
 
 'mind of Christ,' the, 179 f. 
 
 ministry of Christ, the, 56 ff. ; mini- 
 stries in the Church, 320 ff. 
 
 miracles of Christ, 58 f., 297 
 
 'missions,' the two Divine, 79, 
 204 f., 37Sf- 
 
 nephesh, 2 
 
 Nunc dimittis, 33 f. 
 
 Oholiab, 89 
 
 Old Testament, the Spirit in the. 
 
 Iff. 
 ordination, 103 f., 244 ff., 320 ff., 384 
 Origen, no, 137, 248 
 
 Palestinian Jewish writers, the, 4f. 
 
 Paraclete, the, 122, 148 ff., 292, 
 372 f. 
 
 Pastoral Epistles, the, 242 ff. 
 
 Pentecost, the day of, 67 ff. ; a 
 second, 99; scene of the Pente- 
 costal effusion, 69 f. 
 
 perfect state, the, 316, 352 ff. 
 
 personality of the Holy Spirit, 289 ff. 
 
 2 Peter, 265, 332 f., 388 
 
 Philippians, Colossians, Ephesians, 
 226 ff. 
 
 Philo, 5f., 264 f., 372, 390 
 
 'pneumatic,' 178 f., 190 f., 265, 341, 
 
 355 
 'porter, the, 146 
 power, a note of the Spirit's 
 
 presence, 56 ff., 127, 196, 239 f., 
 
 297 
 presbyters, order of, the, 321 ff. 
 priesthood, the Christian, 222 f., 
 
 317 ff. * 
 
 'procession' of the Spirit, 155, 3041. 
 'promise of the Father,' 126, 303 
 prophecy, prophets, 12, 18, 99, 103, 
 
 108, 173, 188 ff., 244 f., 276, 376 ff. 
 prophetia, the, 14 
 psychic,' 179, 190 f., 265, 341, 
 
 355 
 psychology of St Paul, 341 ff. 
 
 •rapture,' 93 f., 238, 277, 386 f. 
 
Index III 
 
 417 
 
 regeneration, 131 fif., 246 ff., 324 f., 
 
 342 f., 390 f. 
 renewal, 240, 247, 390 
 Resurrection, the, of Christ, 62, 
 
 164 ff., 212, 307; of Christians, 
 190 ff., 354 
 H^ah, I f. 
 
 Samson, I3f. 
 
 Samuel, 17 
 
 sanctification, 172 f., i74f., 259, 
 
 343 ff., 391 ff. 
 
 Satan, 52 ff., 56, 160, 370 f. 
 
 Scripture personified, 336 f. 
 
 'seal,' the, 192 f., 233 
 
 'second man,' the, 296 
 
 septiformis Spirit us, 275 
 
 'service of the word,' the, 88 f. 
 
 Seven, the, 88 ff. 
 
 'seven spirits of God,' the, 272 ff. 
 
 Shekinah, the, 26 
 
 Siloam, 143 f. 
 
 sin, the irremissible, 117 f. 
 
 Sirach, the son of, 52 
 
 'Son of God,' 28, 212 
 
 spirit and flesh, 206 ff., 2i4ff., 343ff., 
 
 349 f-, 393 ff- 
 'spirits of prophets,' 189, 378 
 'spiritual Gospel,' the, 130 
 Stoicism, 345, 390 f. 
 'supply' of the Spirit, 202, 227 f., 
 
 237 
 Synoptic Gospels, the, ii4ff. 
 
 Tabernacles, the feast of, 142 f. 
 
 Talmud, the, 121, 144 
 
 teaching of the Spirit, the, 152 ff., 
 
 314 ff., 360 
 teaching of Christ, the, 57 ff. 
 'temples' of the Holy Spirit, 
 
 180 f. 
 Temptation, the, 50 ff. 
 TertuUian, 28, 49, 100, 276, 385 
 Theodore of Mopsuestia, 167 
 Thessalonians, 171 ff. 
 tripersonality of God, 124 ff., 197 f., 
 
 266, 290 
 tongues, of fire, 71 ; the gift of, 72 ff., 
 
 I86ff., 379ffi 
 'truth, Spirit of the,' isoff., 155 
 
 unction, 49, 384 ff. 
 
 Valentinians, 368 
 Veni Creator Spiritus, 96 f., 324 
 victory of faith, the, 270 
 Viennese letter, the, 150 
 'Virgin-birth,' the term, 32 
 
 ' water and Spirit,' 132 ff. 
 
 ' Western ' text, readings of the, 44, 
 
 65, 95, 100, 105, 120, 145, 165; 
 
 (cf. 404 f.) 
 wind, 70 f., 134, 283, 328 
 Wisdom, the Book of, 5 
 witness to Christ, the Spirit's, 66, 
 
 15s f:, 271 f., 277 f., 312 ff., 378 f. 
 'word of God,' 18, 242, 250 
 worship in spirit, 139 f., 230 
 
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