Cornell University Library

The
tine

original of

tiiis

book

is in

Cornell University Library.

There are no known copyright

restrictions in
text.

the United States on the use of the

http://www.archive.org/details/cu31924008810511

Date Due

PRINTED

IN U. 5. A.

CAT. NO. 23233

Cornell University Library

BT 121.S97 1910
The Holy
Spirit in the

New Testament; a s

3 1924 008 810 511

THE HOLY
IN

SPIRIT

THE NEW TESTAMENT

^^^i>(^
MACMILLAN AND
LONDON

CO,, Limited BOMBAY CALCUTTA MELBOURNE

THE MACMILLAN COMPANY

NEW YORK

ATLANTA

BOSTON CHICAGO SAN FRANCISCO

THE MACMILLAN

CO.

OF CANADA.

Ltd.

TORONTO

THE HOLY
IN

SPIRIT

THE NEW TESTAMENT

PRIMITIVE CHRISTIAN

A STUDY OF

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
ST.

CO.,

LIMITED

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
appeal to the
theology.

is

not an attempt to demonstrate the truth

of the Catholic doctrine of the Holy Spirit by an

New

Testament, nor does

it

profess to

make

a formal contribution to the study of

Its

New

Testament

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

life.

the

Holy

Spirit in con-

nexion with the history of their times or out of their own

experiences of the spiritual
In pursuing this aim I have not thought
to spend necessary

it

many words upon

the questions of literary and

in the

historical criticism

which are raised by every book

New

Testament.

The testimony which

the writers bear to

is

the belief or the experience of their age

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
first

assume, the story shews the

relation which, in the judgement of two representative

to the beginnings of our Lord's

Holy Spirit held Whether the fourth Gospel was written by the son of Zebedee or by some other early Evangelist, its estimate of the work of the
Christian writers of the
century, the

human

life.

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.

views

And whatever

may

be held as to the historical character of certain

narratives, or the date or authorship of certain books, the

New
and

full

Testament as a whole speaks with a voice too clear to be overpowered by the din of our critical
In the following pages
I

controversies.

ask the reader to

listen to that voice, as it tells

working of the
of believers.

Spirit of Christ

him what the presence and meant to the first generation

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,
it

which departs from the Revised Version wherever

has

seemed desirable
structure or exact
in a version

to call attention to points of order or

meaning which could not be emphasized

due
to

intended for general use.

My

best thanks are

my

friend

Principal of St

David's College, Lampeter,

Dr Bebb, who in the

midst of

many engagements
book
;

has found time to correct the

sheets of this
officers

and to the compositors, readers, and

for

of the University Press, to whose conscientious

work

have owed much

many

years,

I may be permitted to follow up this Testament Pneumatology by a companion volume on the Pneumatology of the ancient Church in

I hope that

study of

New

post-Apostolic times.

H. B.

S.

Cambridge, St

Peter's

Day,

1909.

CONTENTS
PAGE

Foreword
Part I. The Holy Spirit in the history of THE New Testament ;.;,

Part II. the Part

The Holy

Spirit in

the teaching of

New Testament

in

III. Summary of the New Testament doctrine of the Holy Spirit

Appendix of Additional Notes

Indices

....

...

281 361

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

Ti!i>c

rd dN tt&Am$ re

ki\)

kiMniji

Aia6i)ki;I

eef^^c

AaAhca,n rpA<i>^c.

Cyril of Jerusalem.

4
FOREWORD.
enquiry into the teaching of the New Testament on the being and functions of the Holy Spirit must begin with a brief retrospect. The New

An

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 position 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

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

feature

in

each of the three great sections of the Hebrew

Bible.

The Hebrew
the

r-iHah}, like

the Greek irvevfia and

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
s.

see
ff.

Brown-Driver-Brlggs,

Hebrew and English

Lexicon, p. 924;^,
H.
s.

Oli

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 While nephesh} {^vxv> anima) is nature of man.

predicated freely of irrational animals as well as of

Gen.

i.

2,

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 The Spirit of God is the than of the spirit of man.
'

'

Job

xxxiii.

4, Ps. xxxiii. 6.

vital
is

power which belongs to the Divine Being, and

Divine Energy which
is

seen to be operative in the world and in men.

the origin of
all

It is the

created
Judg.
1

life,

and

especially of

human

existence and
its

xiii.

the faculties of
as well as

human

nature.

To

action are

25, xiv. 6,

Sam.

xi.

ascribed gifts of bodily strength and physical courage,

\X

6;Geii.xli.
38, Exod. xxxi. 3,

mental and spiritual capacities.

it is

More
;

Num. xi. 17, Deut

xxxiv. 9.

particularly,

of prophecy.

regarded as the source of the gift The prophet is a man of the Spirit^
falls

Hosea
7,

ix.

the Spirit of

Num.

xxiv. 2, 2 Sam.
xxiii. 2,

Mic.

iii.

8.

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
;
'

God

On

nephesh and rHah in relation to

v.

man
:

see the remarks of

as the Divine 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.
b)

Prof.

Kautzsch (Hastings, B. D.
life is

666

"As long

breath of

outside

man

it

nnn

C^N,

LXX.

avSpwiro^ 5 irvtvfiaTo<j>6poi, Vulg. vir spiri-

tualis.

Foreword

3
isa. ixiii.

Old Testament

lay no e?cclusive claim to the pos-

session of the Spirit.

The nation

of Israel as a whole

Hagg.u.s,
Neh"';!'^'
^-

had been under the Spirit's guidance from the time of the Exodus. Even the individual Israelite, though not a prophet, might become conscious of the presence of a purifying, uplifting Power which he

Ps.ii.ioff.,

"''"'*'^^

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, 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

Ps. cxxxix.

^""
'^^
jer. xxxi.

They foresaw a great revival of The Spirit of God would breathe national vitality. on a dead people and they would live. The Spirit would enter into their hearts and be in them a new
and
in extent.
'

Ezek.

xxxvi^g
^+'
'"""''

spirit,'

spirit

of penitence, obedience, and recon-

ciliation

with God.

In those days the Spirit would

i.e.

joeiii.

be poured upon all flesh,

ditions of

on

all

sorts

men
all

in Israel, without distinction of

and conage
Num.
"^^
xi.

or sex or rank.

The

desire of

Moses the man of

the Lord's people might be prophets would at length receive its fulfilment. This great outpouring of the Spirit would find its culminating
that

God

point in the Messianic King, on

whom

the Spirit of
trie

isa.xi.iff.,

Jahveh was to

rest

permanently as

spirit
I

01

The Holy Spirit

in the

New

Testament

-wrisdom

and understanding, counsel and might, knowledge and holy fear the ideal Prophet, who would be anointed by the Spirit to preach a gospel of Great as liberation and healing, comfort and joy. 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;

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
spired both
in

the Christian era'.

In the Palestinian writings of this period the

doctrine of the

Holy

Spirit

is

less

prominent than

in

Canon the stream of tradition on this subject has grown sluggish and shallow^ The rising anthe
;

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
Enoch
Ixvii. lo.

frequently of the 'Lord of the the Spirit of the Lord but once.

mentions Nevertheless the chief features in the Old Testament doctrine reappear in this group of non-canonical writings.
spirits,'

Judith xvi.

They
pow^r

recognize the Spirit of

in

God

Apoc. Baruch
14,
xxiii. S,

as the vitalizing

Sirach

author of prophecy, the source of the purity and sincerity which give insight
'

creation,

the

For a

fuller

treatment of this subject the reader

Spirit of

may

consult

t.

F.

Wood, The

God in Biblical Literature,

pp. 6(5113..

'

Foreword
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 23. Pss.of r 1-r Solomon organ 01 spiritual power and life.

The
fruitful

Alexandrian Jewish literature

in

is

far

more

xviii. 8.'

faithful to the great lines of ing.

Holy Spirit, but less Old Testament teachUnder Greek influences Hebrew theology was
references to the
at
it

carried

where

Alexandria into new fields of thought blended with conceptions more or less
it.

foreign to

Thus

the

the cosmic significance

Book of Wisdom magnifies of the work of the Spirit the

:

Spirit of the Lord has filled the world; it holds all wisd. i. things together', it is in all things. It is practically xi.24
identified with
discipline,

7,

Wisdom
spirit
all

Wisdom
seeing.

is

a holy spirit of
philangift is

""'

^'

intelligent,

beneficent,

thropic,

all

powerful,

not limited to Israel

obscurely hints.

so the
partakes

This great
is

writer of

Wisdom

not
Degigant.

On
man

the last point Philo

is
'

explicit

from his point of view the Spirit

of which every
' ;

the pure

wisdom

if

the worst of

men
for

have their better moments, they are indebted

these to this source of enlightenment.

Eyen

the

prophetic afflatus
the

is

not confined to the Prophets of

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.

degraded by inspiration being regarded as an ivGova-Laa-ixo^, a possession which overmasters the prophet's reason, turning him into a mere instrument
is

The Holy Spirit

in the

New

Testament

Of the elevation of upon which the Spirit plays. the moral and spiritual life of man by the immanent Spirit of God Philo seems to have no knowledge. 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

in that of

has been

incurred,
far

and not

Pneumatology'.
the
Palestinian

Nor,
of the

so

as

we can

judge,

is

literature responsible for the characteristic

Spirit,

which we find in the

is

New

treatment Testament.

This treatment
scious of the

doubtless due in great part to the

experience of the Apostolic Church, which was conlife of the Spirit, and describes the 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 expressed in the Old Testament. The New Testament doctrine of the Spirit begins where the Old Testament doctrine breaks off. The Holy Spirit of the

new
it

things which

Philo's use of wapaicXTjTos is

no exception
i
ii.

it

anticipates to
its

some

Jo. tion to the Spirit as distinct from the Logos.

extent the use of the

word in

i,

but not

applica-

Foreword
Gospels and the Acts,
Apocalypse,
is still

of the

Epistles

and the

"^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 Conception 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. The New. Testament revelation of the Spirit 3.
:

is

partly historical, partly didactic.

itself in

We see the Spirit

life,

manifesting

the events of our Lord's

and

His ascenand we also receive direct teaching upon the sion work of the Paraclete and upon the relation of
in the experience of believers after
;

Christians to
will

Him.

be separately examined

These aspects of the subject in the first and second

In the third part an attempt

parts of this book.

will

to

and thus present the teaching of the Apostolic age as a

to collect the chief results,

be made

whole.

Domine, Spiritus Paraclitus qui a te procedit illuminet et inducat in omnem, sicut tuus Per lesum Christum promisii Filius, ueritatem.
Mentes
nostras,

Dominum
1

nostrum.
p. 370.

See A. B. Davidson, Old Testament Prophecy,

PART

I.

THE HOLY SPIRIT IN THE HISTORY OF THE NEW TESTAMENT.

I.

II.

III.

IV.

The The The The

Birth and Ministry of the Baptist.

Conception and Early Life of Jesus. Baptism of Jesus.
Baptized Life and Ministry of the

Christ.

V.
VI.
VII.

The Pentecostal Outpouring of the Spirit. The Life of the early Palestinian Church. The Founding of the Gentile Churches.

reiMNAT&i

XpiCToc; nporpexer

zeTAi

lNi\rEi'

AyNAMeic enireAeT;

B&nrfzeTM; M&pTYpeT- neipiCYMnApoMApreT" ANepxerAi;

AiAAexeTAi.
(W&TA,
Kdit

nNeyMdi t6...A&Aoyn, AnocxeAAoN, ii(t>opfzoN...AiiMpoYN x^-pfcnoiOYN inocToAoYc, npo<t>HTiC, eY^rre^iCT^c, ttoimen&c

AiAackaAoyc.

Gregory of Nazianzus.

I.

THE BIRTH AND MINISTRY

"Etrrat

"OF

THE

BAPTIST.
i.

yap

fiija'; ivcoirtov J^vpiov,

koI olvov Koi aLKepa Lc.

15-

ov

/iij TTirj,

Koi irvevfiaToi dytov

TrXrja'd'^ffeTai ert

ix Koikia^

17-

fiT]Tpo<;

avrov'

xal -jroWov^ t&v viStv

'ItTpar/X, eiTLarpey^ei

eVt K.vpiov TOP deov avr&v.

TTiov

xal avrot irpoekevcreTao evw-

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

]Lc.

i.

67,

KciX eTrpo<f>'^Tev<rev

Xiycov
'n-po<f)ijT7]i;

76, 77-

Kai

cri)

Be, TraiBiov,

'Tijria-Tov

KK/rjOiqa-ri,

TrpoTTopevar]

yap

ivoairiov K.vpiov eroip.do'ai oBov<s

avTOv,

Tov Sovvai yvSxTiv

ev
d<f)ecret

a(OTr]pia<s

t& Xam avTov

irvevp^aTi,,

dfiapTi&v avr&v.
koI
rjv

To

Be jraiBiov Tjv^ave Kai eKparaiovTO

ev Lc.

i.

80.

Tail eprjfiOK ew? r)nepa<s dvaBei^emi avrov Trpo? tov 'ItrpaijX.

'KyeveTO
iprj/itp.

pfjfia

Oeov

iTrl 'JcodvTjv

tov TuayapLov viov ev Ty

Lc.

iii.

i.

'EyeveTO

'lajai/i;?

TlapayiveTat, 'Itodvr)<s

^HX6ev
'lopSdvov
(Toav

el<s

ira-

Mc.
Lc.

i.

4,

o PaiTTb^mv ev Trj
eprjfitp

^aTTTiaTTJ';

crav irepL'yaipov tov

Mt. iii.
iii.

1,2,
3.

Kripv<T(7(OV

Kj}pvaa-o)v
eprip.a)

ev

t^
'Iov-

KrjpvajJbe-

^dvTia-fia
voLa<i

fieTadipetrtv

ttjv

^diTTKTp.a
el<!

et?

BaLa<s,

Xeycov

Me-

Tavolai

at^eaiv

dfiapri&v.

TavoeiTe'

fiyyiKev

dfiapri&v.

yap rj ^aaiXeCa T&v ovpav&v.

12
Part
I.
i.

The Holy Spirit

in the

New
/j-ov,

Testament
koI eTri/SXeyjrerai

'ISov H^airooTeKKm top dyyeXov

^^''
""^P^
r/

MaTiii^

'Tpoadt'irov

/A,ov...Kal

ISov

iyci>

(LXX.),
iv. 4, 5

'HXiai/ TOP @ea-0LT'r]v...o'; aTroKaTatrrrjcreL

\

atroareKKm vfitv KapSiav Trarpo^

oSoy

(LXX;=
Heb.
xii.

'T^o?

'^'ov.

$o)i;j)

^o&VTO<; iv

Tff

eprjfi^ '^Toi/xda-are rrjv

-qfiSiv.

Ku-

Isa/xi.'j (LXX.').

piov, ev6eia<; Troieire to? rpi^ov; rov deov

Lc.

i.

3.

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 principle of tracing the course of all things from
first
; '

Our

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.
39'
i.

f.,

The movement began

the

hill

in a priestly home in 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.
I, XVII.

were righteous before God, walking in all the com-

VU.
I

mandments and ordinances of

the

Lord

blameless.

To
'

these 'Israelites indeed' a heavenly messenger

The Maccabean age

cf.

recognized that prophets had ceased

46,
ix.

in Israel;

nack (Mission

Har41 ; Ps. Ixxiv. 9. 240 f., E. tr. i. p. 414 f.) condemns the notion that prophecy died out long before the
u.

Mace.

iv.

27, xiv.
p.

Ausbreitung,

i.

lyptic

Christian era, citing the case of Philo, the pre-Christian apocaliterature, and the references to false prophets in the

Gospels.

such as St Luke recprds

But admitting these exceptions, no outburst of prophecy is known to have occurred before the

eve of the Advent.

The.

Birth and Minisiry of the Baptist

13
Part
i.
i

announced the coming birth of the Forerunner. The tidings were brought by Gabriel, the angel of Daniel's vision and they came to Zacharias in the Temple, as he, stood ministering at the altar of incense. The son that is to be born, so the angel
;
:

Dan.

VUl.

Lc.i?i"i^i9.

Lc.i.i5ff.;
vi'.3,judg.
j"'" *' ^'

said, shail be

great in the sight of the Lord, and wine and strong liquor shall he not drink, and with
Spirit shall he be filled^ even

Holy

from

his mother's

womb ; and many unto the Lord their God^, and it is he who shall go before in His sight in the spirit and power of Elijah,
of the sons of Israel shall he turn
to tuT'n fathers'

hearts to children

m.en to
the

walk in just mens Lord a people prepared.

wisdom,

and disobedient to make ready for

is

In these words the keynote of the Baptist's life struck. It is to be replete with the presence and
;

workings of the Divine Spirit

Spirit
it

in the

power of the

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 That it may do this it must Judges, the Patriarchs,
follow the best lines of

Old Testament
days
;

piety.

John

must be a fitted by lifelong abstinence

Nazirite all his

new Samson,
life.

for the great feats of

strength that belong to the consecrated

^ The phrase 'to be filled with Holy Luke (Lc. i. 15, 41, 67, Acts ii. 4, iv.

The
xiii.

Spirit' is peculiar to
8,

St

31, ix. 17,

9), 3,

but the idea

XXXV. 31)
*
:

is

found in the Old Testament (Exod.

i.

xxviii.

of.

Schoettgen

p. 255.

For
is

this association
cf.

of the ministry of conversion with the

:

Holy

Spirit

Ps.

li.

13

the immediate reference, as Lc.

i.

17

shews,

to Mai.

iv. 6.

14
Part
I. i.

The Holy Spirit

in the

New

Testament

exhilaration that

Cf.Actsii.
^3ff^,

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 If in this respect he is to resemble of stimulants.
;

Eph.

Samson, the work of his life is to be that of another and yet greater hero of the Old Testament, Elijah The son of Zacharias and Elisabeth the Tishbite.
be Makchi's revived Elijah; with Elijah's courage and force he will preach repentance in the (Jays of Herod and Herodias, as Elijah had preached
will
it

Mai.iv.4f.

^i^Kngs
xix. 10. 14.

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
Lc.
i.

to

be the lifelong endowijient of their son.

On
in-

the occasion of Mary's visit to her kinswoman, Elisa41.

beth was filled with Holy Spirit, and enabled to

that she recognized her at once as the

terpret Mary's tidings with such clearness of insight

Lc.
i.

43

mother of the

ToC/cupiow

Messiah.

Zacharias experienced a like inspiration

Lc

67

his son \i^ prophesied. His 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 at the

when

naming of
is

'prophecy^'

Lc

i. 7(5ff.

Yea,
the

and thou, child, Most High;

shall be called

'

Prophet of

So the Benedictus was called

as colledio post propheiiam.

in the Gallican Liturgy,

where

it

preceded the Eucharistic lessons, the prayer that followed being

known

The Birth and Ministry of

the Baptist

For

thou shalt go before in the sight of the Vord '' to make ready his ways,
to his people

Part

i.

i.

To give knowledge of salvation In remission of their sins.

somewhat further than those 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
carry us
;

The words

cf. Lc.

i.

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/'
sins can
Soirit ^P^"""
2.
xiv. i7ff.,

PS.IXXXV.2,

The

child

John

fulfilled
ncit

the promise of his

Jer. xxxi.

birth.

Men
the

marvelled

only at the story of his

birth,
life
;

but also at the growingi strength of his young

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 conception comes very near ^"M; ^^ the same cause.

Old Testament view of the Spirit as the operative power of God, and in this sense the words" but his choice of are probably used by St Luke
to the
;

''i-

'

a preposition tempers the metaphor'.

^

The Hand
here "of [the]

Cf. Brovm-Driver-Briggs, p.

390^:

X is used
11.

grasp of [JahvehJ's hand in prophetic inspiration." ' St Luke uses //.eTo. again in this phrase (Acts
employed,- but in another sense, Acts
xiii.

xi.

21);

in

is

6:'

The" Holy Spirit in the

New

Testament

Parti,

i.

Lei.

80.

was 'with' the son of Zacharias; the childhood of John was not swept by great gusts of Divine afflatus, but rather it was guided and upheld by a Presence which made it both sweeter and stronger than childhood commonly is. The sanie thought is expressed more distinctly when it is added that the child grew and waxed strong in
olSi*od
spirit.

The

spiritual faculties of his nature

gained

strength day by day, keeping pace with his physical

growth.
,

here the spiritual side of human life, in contrast with the animal or the merely intelBut the progressive strengthening of the lectual.
'Spirit'
is

spiritual life in

man

implies the action of the Spirit

of God^

it

is

not normal or automatic, like growth

to physical niaturity.

ordinary boy
spirit
,1

The future Baptist was no him the development of body and ^roc&&&eA pari passu. In the sunshine of the
;

in

Divine favour, under the quickening breeze of the

'I)ivine Spirit, the lad's

powers of spiritual perception even as his body was braced and matured by the air of the Judaean highlands 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

and

activity ripened

daily,

him.

By

the time that he had reached maturity

both his parents

1

were probably dead', and the youth,

described in Eph.
iii.

The

process

is

16 iva

8<3 \>^lv...hvva^ei.

KfMTaiioOrjvai. (cortip.
CIS TOi/
'

St Luke's iKparauyvro) 810 Tou TTVoJ/iaros avroC icio avOpumov.

at the time of his birth (Lc.
i.

Both were of advanced age

7).

The Birth and Ministry of

left

the Baptist

rite

alone in the world, chose the life of an anchohe was in the deserts. Not far from his home

Part

i. i.

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

identified

life

John

himself with this Jewish sect. But, as Bishop Lightfoot points out, "the rule of his life
isolation
;

was

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'.
that his

Nor

is it

probable

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 There he remained till the day of his native town. shewing^ unto Israel, preparing himself by an ascetic
;

life

and a devout

silence

for

the

call

to

active

work.
^

Pliny

^
2

iV; V. 17

"ab

occidente litpre Esseni fugiunt."

see

Colossians^ , p. 161.

For an instance of a recluse who was not an Essene

vit.

Joseph,
*

inidofievoi

TLva 'Bdvvovv

ovofta

Kara t^v epTj/xiW

SiarpiySetv,

iarOiJTL /ler diro

:

hivhpiav xpiaii.evov, ktX.

X.

dyaSei^ems
i.

cf.

Lc.

{Saint Luc^
tion d'un
.

p. 159):

I, Acts i. 24, and Godet's remark "le mot...designe proprement I'installa-

employe dans sa charge, sa presentation

i

officielle."

"

The
see

story has points of resemblance to that of Samuel's early

life;

Sam.

i.

5,

11

iii.

19iv.

i.

Cf. Loisy,

Les Evangiles

"le rddacteur de cette notice... parait etre souvenu du jeune Samuel grandissant dans la retraite du sanctuaire, jusqu'i ce que sa reputation de prophfete se rdpande dans
Synoptiques, p. 315: tout Israel."
s.

H.

s.

8
3.

The Holy Spirit in

the

New

Testament

Part

I. i.

LcliT.
Stt^eos
'iliv
I

v\

Kings
2.

XVU.

came to John as it had come to the old prophets, in 'a word of God' which addressed St Luke uses itself directly to his consciousness. ^"'^^ vc^ox^ a well-worn phrase from the Old TestaAs the word had come to Elijah, so it ment \ came to his successor; John knew that he had

The

call

'

'

heard

in his spirit the

Voice of

God speaking

to

in the Divine Presence, a servant called to do the bidding of the God of Israel. This word reached him through the Spirit,

him, and that he stood

which had

Lc.

iii.

I.

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 From that day all Israel knew ancient prophets. It was indeed a that it had a prophet again. notable day in the life of the nation, and St Luke marks it by an elaborate effort to fix the date of the
filled
;

year in which

it fell.

We
Mc.

enter

the three

now on ground which is common to Synoptists. But St Luke still has a source
There came John the Baptizer that St Mark has to tell
precise

of information which neither the Second nor the

i.

First Gospel has used.

t'^amil^."'-...

^^ the wilderness

is all

Mt.

111.

1.

St Matthew adds that the wilderness was that of

Judaea.

Lc.

iii.

3.

St

Luke

is

more

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
iiri...

LXX. passim

eyeVcTO p^/xa Kvpiov

The Birth and Ministry of

the Baptist

19
Part
i. i,

communication with Jerusalem; thither people could flock to hear from his mouth the word of God. But further, the Jordan supplied the water
in direct

was

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 a baptism of repentance unto remission of sins, but
had no authority
Spirit
to remit.

Mc,

Lc.

J^toJoST

He

water, but not with the Spirit.

could baptize with tJ^rZ]. Himself full of the

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

himself, for

spiritualize life.

For more than

In

this the Baptist pointed to another, mightier than

whom

his mission

was preparatory.

aim 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 expectations which he was unable to fulfil that he
this propaedeutic purpose there lay the deeper

of his ministry,

Lc.

;ii.

15.

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
to the Person
^

Cf. jo.

i.

who

possessed the fountain of the

The prophets had
e.g. Jer. xxxiii. 8,

Jo.

i.

33 o

Trefjol/a's

/as ^airri^eiv iv vSart.

associated lustrations with the Messianic times;

Ezek. xxxvi. 25, Zech.

John

for this

Such passages may have prepared further commission, and the nation to accept his
xiii.
i.

baptism.

20
Parti.
i.

The Holy Spirit

in the

New

Testament

Spirit.

Thus

the ministry of repentance

grew

into

jo.rTt

jciii, 30.

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 of his own reputation in the rising glory of the
Christ.

The
is

Synoptists, or the primitive tradition which

behind the Synoptic Gospels, saw in the ministry of John the Baptist a fulfilment of ancient prophecy.
Mc.
i.

2,
27'.

Levi.

Jo.

i.

23.

(xl. i) he was the in the wilderness Prepare ye voice of one that crieth. the way of the Lord, make straight in the desert a Malachi (iii. i) had written high way for our God. of him, Behold, I send my messenger, and he shall prepare the way before me^. According to the fourth 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-

In the words of the second Isaiah

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
cessors"

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
i

loc).

On

this see

Pet.

i.

10

ff.

with

Dr

Hort's notes on the

whole passage.

The Birth and Ministry of

in these records of the early life

the Baptist

2
Part
i. i.

and the ministry of

John the Baptist is in accord both with the place of John in the order of events and with the JewishChristian origin of the records.
It is also essentially

of a piece with the teaching of the Old Testament.

John was

a prophet as one of the prophets,' a true successor of the old Hebrew prophets, not so much of the proin fact

what Jesus was supposed

to be,

'

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 He stood on the border of the promised of Christ. land and from his Pisgah saw it with his eyes; he beheld the Spirit descend on the Christ and
;
;
;

was the greater Baptist, who should But he himself was baptize with the Holy Ghost. not thus baptized, and, full as he was of the Spirit,

knew

that this

22
Part

The Holy Spirit in the

New

Testament
life

i.

there were mysteries in the spiritual

which he The Spirit was in John could not have understood. ancient Psalmists and in the was the Baptist as it
Prophets, not as afterwards
it

dwelt in the Apostles

and prophets of the

dwells in
all

New
;

believers

Testament, not as it now and it is among the evidences

is

of the substantial truth of the Gospel records that

the last of the prophets of Israel

as he would have been depicted

represented as

inspired by the Spirit of the Old Covenant, and not

by the imagination
gift.

of

men who

had tasted of the Pentecostal

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.

tists
Mt.
iii.

Even

the Synop-

represent John as preaching the near approach

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,'

the fourth Gospel Jesus
^'^' ^^^
Israel,
is

i.e.

to Israel.

xsTeftTv-

III

declared by him to

ratw").
jo.i.29,34,
3
.

be ^^^ ^^ f

groom of
was a
link

^^^^ of God, the Bridewhose fame must grow while His

Thus
the ministry of the Baptist

"1- 29-

forerunner waned.

Mci.

i4f.

between the old order and the new, and when Jesus began to teach He took up the thread which John had been compelled to drop. In the
Baptist the prophetic Spirit uttered
its last

testi-

was to come, completing the witness of the Old Testament at the moment when the Christ was ready to enter upon His work.
to

mony

Him

that

II.

THE CONCEPTION AND EARLY

LIFE OF JESUS.
Lc.
^
i.

K.al elaeXdcDv tt/so? avrrjv elirev Xatpe, KS'^apiTm/iivij

28

o Kvpio'i fiera <Tov...fjLTj <j)oj3ov, M.api,d/i, evpei

yap %ajOM' irapa

re^Tj vlov,

rm 6em' koX
vi6<i

IBoii

orvW'^fiyjrri iv

yaaTpl xal
odro<s

KaX
deo^

KaXeaei,<; to ovo/j,a

avTov

^Itjo-ovv.

earai fieya^, Koi

"Ti^L<TTOv KkifdrjaeTai'

Koi Baxrei aiiTW Kvjoto;

Tov Qpovov AaveCB... irvevp-a ayiov eireXevaeTai eVi ere, KoX BvvafiK "Ti^LoTov iirKricidcrei croi Sio Kal to yevvwp,evov ayiov KXTjdrjcreTai, vlo<s 6ov...oti, ovk dSwuTija-ei irapa tov

deov irav prjpM.

Kat

eirX'qaOi} TrvevfiaTCi
fj

dyiov

r)

'EXei(rd,^eT...Kal

Lc.i.41,46.

elirev M.apidp, M.eyaXvvei,

yi.v7]<TTev6ela7f<i

'^v^pj fiov t6v Kvpiov kt\.

Mt.
i.

t^s [ir)Tpb<; avTov M.apia<; Tm 'l(0(rij(f>, ^ a-vveXdeiv avTOv<s evpedrj iv yaaTpl e'x^ovaa ex 7rvevfiaTo<s ayiov.
irplv
'laxyijij),
T'^i/

18.

utos AaveCS,

fir)

yvvalKo,

aov to ydp

<f>o^rjd'p'; irapaXa^elv Mapiav Mt. iv avTrj yevvrjOev e/c irvev-

i.

20,

fiaTOi; ia-Tiv ayiov.

Te^eTai Be vlov, koL KaXeaeiif to ovofia

craxrei

auTOS yap d/juipTt&v avT&v.

avTov ^Irjo-ovv
"AydpayTroi;

tov Xaov aiiTov diro t&v

rjv

iv 'lepovffaXrj/M

ovofia 1iV/ieol>v...irpoa'- Lc. u.25

fjv

Sevp/ievo<; irapaKXijaiv
i-rr

tov

'\crparjX,

kol irvevijua

avTov Kal

rjv

avT^

Ke')(^priij,aTi<Tiievov

dyiov 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
Part
I. ii.

The Holy Spirit

To
h\
iraiZlov

in the

New

Testament
irXijpovfievov

rjv^aveu koL

i/cparatovTo

LcliTio.
Lc.ii.42
5^-

o'o^ia, KoX X*^/"' ^^^

V"

^"""^

avTO.

"Tirefjueivev 'Ii^o-ot)? 6 irai<; ev 'Iepova-aXrjfi...evpov

avrcv

ev

rp lepm KaOe^ofievov ev piiiaa t&v ovTa avT&v Kol enreptoToovTa avTov<;.

aKovovre<;

BiBacrKoXcov, Kal dicov-

e^CaravTO Be iravre^
koX rat? avoKpio'ea-iv

01

avrov

iirX

rjj

crvvecrei,

avTov...Kal etirev

irpo'i

avTovi Tt
/jlov

on

i^rjTeiTe [le
;

ovk ghene

OTi ev T04? Tov iraTpoi

BieT'^pei

Set elvai fie

Kal

rj

/iJjrijp

avrov

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
the archangel
entrusted.
similarity
it is

Gabriel

to

whom
is

the message

is

Moreover there

strong general

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

shall bear

and

behold thou shalt conceive in thy womb,

a son

to thee,

and thou shalt call his name John,

...For he shall be great...

and bear a son, and shalt call his name Jesus.

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
ii.

a great prophet and preacher of repentance Jesus Part i. 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.
shall be called

wonder of the Lord's birth. The Virgin's question, shall this be? is answered, There shall come upon thee Holy Spirit and the Most HigKs power'

How

Lei, 34 f.

shall overshadow thee ; wherefore also that which

to be born shall be called holy'', son

is

of God^.

For
Lc.i.15,31
ivyalrpCj'.

John the Forerunner

it suffices that he shall be full of the Spirit from his mother's womb, whereas Jesus is to be conceived by the power of the Spirit in the

womb, and

for that reason (Sid) is to bear titles such

as could not be given to John.

At
this be ?

first

sight

Mary's

question.

How

shall

Lc.

i.

34

appears to be the exact counterpart of

How shall I know this ? But while the was due to unbelief ^ the former, as the sequel 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
Zacharias's,
latter

Lc.

i.

10.

explains that the ordinary operation of a natural law

is

in
'

Mary's case to be superseded by the direct

i.e.

Kvptos o ^eds,

Jahveh, the

God

of Israel.
is

"

Dr

Nestle points out {Exp. Times, Aug. 1908) that aytos

sometimes equivalent to Na^etpaios.

'

But Jesus was not a

cf.

Nazirite,

nor in any danger of being so regarded;

Mt.

xi.
f.

i8f.

As to

the soundness of the text of Lc.

i.

34

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
Part
I. ii.

The Holy Spirit

in the

New
It
is

Testament
to

worlc of the Spirit of God.

that, as

be observed

elsewhere in the
is

first

chapter of St Luke,

the answer

expressed in terms of the Old Testaspirit,'

ment.
shall

A
fall

'

holy

a breath of the Divine Spirit,

illapse

upon Mary with an

;

sudden and
for

irresistible

the verb used to describe the illapse

is

(^liripyea-Qai)

employed by the

LXX.

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\

power of the Most High

even as

her,

shadow over the cloud of the Shekinah overshadowed

'

shall cast its

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
writers of the
Gen.
VI. 3,
i.

by the

Old Testament
Spirit of

to the
is

agency of the

i.

Spirit.

The
;

God

represented as the

cosmic force which operated upon the primaeval chaos and as the vital energy which maintains the
physical
in man'. Remarkable displays of bodily strength are ascribed to the action upon men of the Spirit of Jahveh. The Old Testament, moreover,
life

Cf. judg.
'

'^'

Gen.
17.

xvii.

has
^

its

marvellous births, such as that of Isaac, with

xxviii.

Isa.

18 Karoiyis

<j)tpofUv7i

lav hriXOy.

Num.

[iav] iireKOy

au
<^*

Tri/eC/xa ^riXxia-em. v/x.as irvtv/JM

a<ft

Isa. xxxii. 15 Ims

V. 14 av eVt'X^

(so codd.
=
'

NA)
xl.

v'l^XoC.
^,r'

Exod.
This

35

LXX.

eVeo-KtaCev (pE')

ovnjV
vi.

17

vtc^c'Xij.

is

at least a possible

view of Gen.

see Driver

ad

loc.

The Conception and Early Life of Jesus

27
Part
i. a.

which indeed a comparison is suggested by the last words of Gabriel's answer, Nothing from God shall
be impossible^.
Isaac,

according to St Paul, was

i.e.

'born after the Spirit^'

tion of Divine power.

by a
;

special
is

opera-

Gai.iv.29.

The analogy
sound

incomplete,

but to this extent

it is

in the conception of

our Lord, as in Isaac's case, we have an intervention of Divine 'power' which supplies the place of 'nature'

producing a physical result. In neither instance, however, is the result produced without the spiritual
in
effort implied in

the concurrence of the mother with

the

Divine Will.

By

faith even Sarah herself

Heb.

xi.

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 handmaid of the Lord ; be it done to m^e according
received
;

Lc-

i-

38-

to

thy word.
first,

In each case moral strength was

as the condition
;

imparted

upon which physical

power followed
received power^.

by faith Mary, no less than Sarah,

One

vast difference distinguishes the Conception

It

of our Lord from other miraculous conceptions.

not only implied moral and spiritual power in the

mother, but
child.
it

it

gave an unexampled character

to the

The Holy Spirit sanctified the flesh on which Of the Child of Mary while yet unborn wrought.

' 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
Parti,
ii.

The Holy Spirit in the

it

New
He

Testament
shall

(ro yei/u(oiievov)\

is

said that

be known

Lc.i. 35.
i^',]o^'vi

69; Acts
ijo. ii.2o,

0/ God. His unique conception, means that He is to hold this unique position in human history. The words 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
as holy, even as son

without

human

paternity,

'

With TO
Sio Kal

yewiaiJ.evov

cf.

Jud.

xiii.

8,

LXX. Tu

7roi8j)

Tw

TlKTOflivm.
^

TO

ytvvmfji,evov

ayiov

KXjj^iycreTai.
:
'

"

(cXij^iJcreTat

must not be pressed

shall
cf.

have a right to the

i

title'

is

perhaps the nearest rendering:

Jo.

iii.

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

the early narratives of St Luke.

29
Part
i.
ii.

God, working by 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
Mt.i.
**'

authority for the Miraculous Conception, the opening

18

chapter of St Matthew's Gospel, the whole setting

of the narrative
parison
is
is

found to be

different.

No

com-

instituted here between John and Jesus does not concern itself with the Gospel the Forerunner until the time comes when he begins St actively to prepare the way of his Successor.
first

Matthew's interest
the predestined

lies

King of Israel.

wholly in presenting Jesus as 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 Conception itself.

in

view in the account of the

In St Matthew the annunciation is made to Joseph, and it follows in point of time the annunciation

made

in St

Luke

to Mary, for

it

represents the

(Orig. in

to the

l^ov, to ayiov n-vtv/m) refers Joann. t. ii. 12 ij Baptism and was perhaps suggested by the usual gender

m^9

of nn.

30
Part
I.

The Holy Spirit in the

New

Testament

An angel a Conception as an accomplished fact\ Gabriel) been is sent to have to (who is not said Joseph to assist him in forming a right judgement Joseph is upon a fact already known to him. accosted as a son of David, and the title may have served to remind him that Mary's child, if acknowledged by him, could claim a place in the royal
line.

Mt.

i.

20 f.

Mt

i.

22

But a 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 This whole occurrence, the Evangelist their sins. comments, was intended to fulfil the word of Jahveh
spokeu by the prophet Isaiah
Behold
the virgin shall be with child

higher destiny in fact awaits this child.

That

BXoK yiyaycK i
Isa. viL 14.

And

they shall call his

and bear a name Etmnanuel.

son.

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 But it was more than this. miraculous conception. The words were spoken to Ahaz, King of Judah, at a
crisis

when

the enemies of Judah were conspiring

to dethrone the
virgin's son,

House of David

the birth of the

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

pointed
Israel

31
Part
i.
ii.

Him out as a living pledge of God's

;

Presence

with Israel

Himself a Deliverer sent to save from enemies worse than Rezin and Pekah, a
as

Christ- King

come
is

to reign over the people of the

Lord.
All this
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,

represents, even more 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 that the writer of the first Gospel borrowed possible 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 narratives are in any case a the Conception. true part of the first and third Gospels as we have

The

prepositional

clause

clearly than the

'

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

ytwrfiivTO. Ik irvcv/iwTqi dyCov koI Ma/Dias
-riji

and the mother

irapdivov,
i.

(tov

qui natusest
16 e^ ^s

de Spiritu sancto et

Maria

uirgine).

Compare Mt.

iyeyvrjOr] with V. 20 to iv avrg and Ignatius, j>k. 18 e/c airepixaroi

ytvvrjOh' K irveujuaTOS i(TTiv ayiov,

[lev

Aa^iS, Trvevfiaroi he dyiov.

32
Part
I. ii.

The Holy Spirit in

the

New

Testament

received them, and they form

feature in the history of the

a most important work of the Holy Spirit In this act

as

it

is

given in the
is

New

Testament.

the Spirit

seen presiding over the beginnings of a

new
.

creation.
first

As

in the

beginning of cosmic
life

life,

as in the

quickening of the higher

in

man,

so at the outset of the

tion inaugurated,
set in
it

new order which the

Incarna-

belonged to the Divine Spirit to motion the great process which was to follow.

The
Holy
of

first

and

third

Gospels, in tracing this

new

departure in

human

history to a unique operation of

Spirit, are in line

with the Biblical accounts of

the Spirit's action in the creation of the world and

man\
3.

In the
life

new

world, in the

New

Man, as

in

the old,

begins with the Breath of God".

birth of our

The

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
ditions.
It

birth followed

under ordinary con-

Lc

i.

41.

was however preceded and followed by 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.
ToB

i.

2 (P),

ii.

7 (J).
lie

"

This thought
Btxni.

may
I

in the

background of Lc.
f.

iii.

38 toC

*ASa/i.
*

Cf.

Cor. xv. 45

The Apocryphal Gospels on

J

the other
f.

hand

insist

upon a

miraculous i5>M
X<opi

cf.

Protev. Jacobi 18

wop^wos

eyeWjjo-ev, o ou

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
Part
i.
ii.

the impromptu ode attributed to her in the Greek text of Luke i. 46, was certainly under the same influence.

In Latin
for

texts,

Mary,' and there

however, 'Elisabeth' is widely read is reason to suspect that neither

'

name

been held that

supplied.

stood in the earliest copies, in which case it has Elisabeth and not Mary must be
'
' '

On

the other hand there

the reply that the words

m^e blessed are

is much force in All generations shall count

Lc.

i.

48.

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
suitable to the

more

Lc.

ii.

25,
^

who, in St Luke's words, were expecting consolation "'' for Israel, and a deliverance of Jerusalem,, at the ''^'"'"

the third Gospel, continued after the birth of our \b^7i Lord, and was extended to a group of devout Jews H^i^^^^l

coming of the King Messiah. To this little band of faithful men and women, the true successors of
those

'le/jowaisa.
"xi.

whom the ancient prophets comforted in the x^lS-T^apadays 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 KapAsher. 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
civ

seen in the yetroTig

notes of Prof. Burkitt

and the Bishop of

Burn's Niceta (pp.

Salisbury
cliii f.,

appended to
ff.) ;

^'^''

the introduction to

Dr

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.

34
Parti.
ii.

The Holy Spirit

in the

New

Testament

Benedictus and Magnificat, passed from St Luke's

it

Gospel into the daily offices of the Church, in which has been sung since the fourth century\ Hannah
' '

was known as a prophetess

Lc.
ii.

whether Symeon had

2Sf.

a reputation of this kind does not appear, but he was 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

Lord^

it

he should live to see the Anointed of the was the Spirit that moved him to enter the

Precinct at the

moment
to

of the Presentation

the

Spirit breathes in

every word of the

Nunc

Dimittis,

and
Lc, iL34f.

his

words

Mary

are a formal prediction in

the manner of the Old Testament Prophets.

4.

Of

the infancy of Jesus after the return to

Nazareth, the canonical Gospels, exercising a wise

Lc.

ii.

40.

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. The first relates to His early years at Nazareth the
reserve,
:

child grew
vciore. filled^
^

and waxed

strong, being ever more and with wisdom, and God's favour was upon
vii.

See Apostolic Constitutions,

49.
Trvev/ia

In Lc.

ii.

25,

26 the transition from the anarthrous

11, xxvi. 9, Es.

ayiov to TO
cf.

TTv.

ro ayiov deserves notice.

7,
ii.

With tov xpmtov Kvpiov

3,

Regn.

xxiv.

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

it.

35
Part
i.

Again the Evangelist mentally compares the 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
;

a.

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, for when He was a child He "spake as a it is true
:

child,

thought as a

child,

reasoned as a child "

follies,

but

whose words and thoughts and judgements, while they were such as became His age', fulfilled the ideal of childhood, 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
of a child without childish faults and
elect*.

into the

So the Child grew into the Boy and the Boy Man, the intellectual and spiritual growth
Jesus advanced
Rom.
xv. 14,
Lc.

keeping pace with the physical.

the physical growth, was progressive.

s^-

Contrast
v.

PhiL
^

i.

II, Col.
i.

ii.

10,

and compare Eph.

:

18.
)7i;|ove[v],

Lc.

80,

ii.

40 both begin

to 8

iroiStoi'

koX

iKpaTaiovTo.
' '

Doubtless
Cf. Iren.

See
i.

Du
30,

to be supplied in ii. 40 (cf. i. 80). 4 "in infantibus infans, in parvulis parvulus." But the use of Bose, Gospel in the Gospels, p. 30.
irvev/MiTi, is
ii.

22.

-ya^vi in

ii.

32 points to the former sense.

32

36
Part
I.
ii.

The Holy Spirit in

the

New

Testament

cf. I
''
'

Sam.
"

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 Hannah at Raihah, became the favourite of His fellow-townsmen, while He was increasingly conscious of the abiding favour of God. One glimpse of His boyhood was given to the 5. 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
Continually^ in
;

not need the utterance of a prophet

Lc.
ii.

now

to point

43

Him
the

out.

The Boy was

Spiritual gifts

distinguished from other

in the

longer'rA

boys by

which

atmosphere of

\^'v.l^.

Temple manifested themselves Even the masters of Israel were

to all that heard.

for the

moment

Lc.

ii.

47

iTriT%<!vvi.
(r..o Tou).

above the level of their solemn trifling by the marvel of His intelligence^ as it was revealed by His
lifted
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 information,
^

but His questions and the answers which

TrpoiKotrrev
:

He
16;

cf.
i.

Macc.

viii.

Kara

jxiKpov

ets irpoKOJi-^v

ip)(Ofi,f.vov.
iii.

Gal.

14 wpocKowrov

tv T<p 'lovSaicr/iiu.
n-Xtiov,

Tim,

ii.

13 (where
'

'TrpoKOTrreiv is

followed by Vt
i.

im
'

to

x^'^pov).

On aijvfa-ii
:

see Lightfoot on Col.

9:

"

(nJi/eo-ts
;

intelligence'

is critical

apprehends the bearings of things "

it

may
it

thus imply
o-oc^ia

"a

tentative, partial,

approach to

o-o^t'a."

In the Boy Jesus

was already present (iL 40, caught by those who heard

52), but

glimpses of

only were

Him

in the

Temple.

The Conception and Early Life of Jesus

37
ii.

gave when questions were put to Him by the Rabbis Part i. disclosed an apprehension of the bearings of things,' a grasp of spiritual truth, which in one so young amazed even experienced teachers. Both His questions 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 51'

ii.

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
life.
^
^

at the

same time urging the regular discharge

of the responsibilities of an obscure and monotonous

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
Mc.
II.
i.

JESUS.
^lyivtTO
PwTrTKrOrjvai
Sk
ev
T<f

9 13

Kai eycvcro
'Iijcrovs

ev ckei-

Tote irapayiverai o
lT](Tovi airb Ttji

vois Tais 7//xepais i]\.6ev

iii.

FaXt-

airavra.

Mt.
Lc.
12.

17iii.

aTTO

No^OjOCT

Xaias

tTTt

tov lopSdvrjv
luai'iji'

TOV Xaov

21,
f.

Trpos TOV

ToS
av-

Jo.

i.

32

Pa.7m(T6T}vaL
'lopSavijv vjro
loiavov.

mr

v.
Ev.

sec.

Tov.

8i

8iKw\vev

Hebraeos.
Ebionit,

avTov

Xeyaiv
cj^o)

rlym
trov
ini

^eiav

VTTO

^wTTTurO^vai,

Koi

KptOel?
etirev

Ss

'Iijo-ous

ouTO)

ovtm Ai^cs apTi * yap irpiirov Icrnv

T0T a^i-

Tj/uv irXijp(3(rai 7roo-av

SlKOU.OCrVVT]V.
i;o-iv

airov.

Kal
K

evdus
TOi;

avaPaaiiav

^airrurOel's

8e

I17-

/cat

Ij;(7oC fiairrurOcv/cat 7rpoo-eu;^o/ievou

voaTOS

eioev
oi-

o-ovs evOv's avi^ri wn-o

TOi;

Tos

{rx'fofievovs
joavoiis icai

Tois

DOaTOS

Ktti

toon

dvem)(6'^vai tov ovpa-

to

'TrviVfia

qvim\6r](rav
VOL,

ol

ovpa-

us ireptiTTepav KaTOjSdivoi' ets oirdv"

KoX i8cv irvev/ia

vov, Kal KarapTJvai TO irvcSfia TO ayiov

6cov
(oo-ei

KaTa^aivov
iripia-Tepdv,
err'

o'oijU.aTiKw tiSei

oSs

n-epto-Tepav
Tov, Kal

ctt

oi-

ipx6[ii.vov

av-

<^ci)v^v

ef oiSii et

TOV
Kot
T(3v
^(dvi7

pavov ytviaOai

iyivtro

e/c

Kal IBov ^U)vy] ck T(5v

vtds fiou, 6 ayairi^TOS' cv (701 EvSoKiyaa.

ofipav<3v

e? o

ovpav(ov Xcyovtra Ov-

utos fiou, o ayamjTos'

Cf crol cvSoKijo'a.

Tos ecTiv 6 vlds /tov, o

ayaTrjjrds,
Kjjo-a.

^v

euSd-

The Baptism of Jesus

Ecce mater Domini et fratres eius dicebant ei: loannes
baptista baptizat
in

39

Tov
(rOivTOi
O'oBs

XaoC
KOI

ySanri'l?j,

Part

I. iii,

^kOi Kal

i^airTia-Ori

imo Tov Imdwov.

remissionem peccato-

rum eamus
:

et bapti-

zemur ab eo. dixit autem eis: Quidpeccaui ut

uadam

et

baptizer ab eo? nisi

forte

hoc ipsum quod

dixi ignorantia est,

factum

est

autem,

Kal

(lis

dv^XOev airo
r)Voi-fq(Tav

cum
Kat
i/juipTvprjcrtv

ascendisset

Do-

TOV vSaros
01

Iw-

ai^s

\4ymv

oTt

T-

OeafiaL to

Trvev/j.a
cos tte-

minus de aqua, descendit fons omnis Spiritus sancti et

requieuit super
et dixit
illi
:

ovpavoi, KoX fXhiV

TO irvivp.a TO ayiov
iv
etSet

irepL(TTpai

Kara^aTvov

eum
mi,
ut

KaTiX.6ov<T7ii

Kal

elo"-

pi(rrepav ii ovpavov, Kal p.eivev eir'

Fili

cX6ov(7rji

eis

avTov.

in

omnibus prophetis
te,

Kal

fjioivr]

iyivero

Ik

auTov
gSetv
ir/xi/ras

Kaym
/.

ouk
o

exspectabam

TOV

ovpavov \fyorvtra
CI

auTov,

aXA.'

uenires et requiesce-

V p,OV

VIOS,

jSaTTTifetv
jUOt

rem

in

te.

tu

es

dyaTnjToi'
S6K7](Ta'

iv <roi ev-

ev

vSttTl

CKEIVOS

enim requies mea, tu

es filius

Kal

iraXiv
ycyei'-

Etirei/'E^'

ov av

iSjjs

meus primo-

'Eyo) <rrip.pov

TO
I

TTvev/ia

Karap-ivov
oi;tos

genitus, qui regnas in

vqKa

(7i.

K(U tvOvs

ir-

/Salvov
I

Kal
o

aeternum.

pie\.aptjre

Tov
a
Xiyei

toitov
loiav

lir

avTOV,

9(os

/;tya,

EO-Tiv

Panrri^mv
d-yioi.

'luidwrji

avri
Kai

iv TTveu/iOTi

Su

Ti's

ei,

Kvpix;

n-aXiv

tjxavrj

i^ ovpavov

irpoi avTov

Ouros icov
evSo*

Tiv 6 vios fiov, o dyaTrijTos,

itfi'

Kijo-a.

40
Part
I. iii.

The Holy Spirit

in the

New

Testament

Lc.

iii.

11.

by which the Sacred Humanity was conceived, working upon it during the years of immaturity, had brought it at length to the fullThe preparation was long, ness of its powers. attainment of manhood, the extending far beyond for the manhood of Jesus was to be at its best and strongest before He entered on His short public When he began (ap^d/iei'os), he was ministry. There does not appear about^ thirty years of age. to have been any formal or technical reason for the it may have been in choice of the thirtieth year

The Holy

Spirit,

early times the superior limit of the term of Levitical

service^ but

if so,

the limit had been pushed further

back,
years.

first

perhaps to twenty-five, and then to twenty

the other hand the Rabbis did not enter

On

upon

their office before forty^

and

this was, accord-

ing to Irenaeus*, the magistri aetas perfecta.

Lord was subject to no such restrictions, 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
Luke

The and when

'

For

(OS,

o)o-i

in St

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.
"
*

and Dr Barnes ad
i.

I.

See Schoettgen,
Iren.
ii.

269.
Cf.

224

ff.

T. S. ix. p. 53

fi.

Se

Ellicott, Historical Lectures, p. 105.

is

widely different

view of the Lord's action in seeking baptism

given in the strange

The Baptism of Jesus

I.

41
Parti, m.

The

tidings reached Nazareth that the pro-

phet John had begun to preach repentance in the valley of the Jordan, and that Judaea and Jerusalem

Mc.

i.

9.

were flocking

to him.

Jesus recognized the

call,

and
first

set forth for the Jordan, with the purpose, as our

Gospel says, of seeking baptism from John. We imagine Him as crossing the Esdraelon valley from Nazareth, then following the course of the Jordan past Scythopolis (Bethshean), and finally reaching the outskirts of the crowd of pilgrims which

Mt.

ni.

13

may

nae^ivai'
""^ '""''''"

marked the presence of the Baptist the spot may have been either at the north end of the Jordan
;

Bethany or Aenon, or perhaps at the 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 There comes (he had said) he that is Successor. stronger than I after me, the strap of whose shoes I am not fit to stoop and unloose. I baptized you with
valley,

at

Jo.

i.

28,

'"" ^^'

mc.

i.

7f.,

lciH.
\^\'

16;
''

water, but he shall baptize

And

with

fire,

you with Holy Spirit. St Matthew and St Luke add', but

to recollections of the
2<;^ec/l(2^/i?_/^r6
;

the words are perhaps due

Pentecost, or a reference to the
is

which
2
f.

Mt.

ui. 12,

mentioned

in the context

if

they are genuine,

iii.

"' '"' '^'

the Baptist
tale for

may have had

c.

in

mind Malachi
iii.

which the Gospel according to the Hebrews appears to

Pelag.
2,

have been responsible (Hieron.

'

see p. 39, col.

2).

is
'

See Sanday, Sacred Sites, p. 338".; the ford near Jericho shewn in plate xxii. of the same work. Cf also Enc. Bibl
'

John the Baptist

'

(2499 a).
i.

Ktu. TTvpi is

omitted, however, in Acts

5.

42
Part
1. iii,

The Holy Spirit

iv.

in the
is

New

Testament
;

or Isa.
is

4.
is

The

point

not important

what
his

material

the Baptist's explicit claim

for

Ezek.
25''^';

He has the power to baptize with 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 Spirit. Spiritual baptism was the promised blessing of the Messianic age, and it was the prerogative of
Successor that
'

(or

in

')

28ff."'

t^^ Messiah to bestow

It

it.

was

at this

moment

that the Messiah Himself

Jo.

i.

33.

came
nor
is

to seek the baptism of water.

John, according

to the fourth Gospel, did not recognize his

kinsman

there any improbability in this,

if

we remember

that the Baptist

had been

in the wilderness
life

the greater part of our Lord's

through at Nazareth. He

may

Mt.

iii.

14
"'"

indeed never have met Jesus hitherto. On the other hand, the first Gospel represents the Baptist as not merely recognizing Jesus but seeking to prevent Him from submitting to baptism John
:

ai-M).

Mt.

iii.

15.

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 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 exercising 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

attributed to

43
Parti. Ui

Him, puts the objection on one side as irrelevant in present circumstances it was appropriate 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
to rise
fire,

or by a great light that seemed

from

it^ is

probably no more than a legend

It

of second century growth.

was an

act of

humble
self-

submission on the part of our Lord, and not of

glorification.

But

it

fresh illapse of the Spirit

was immediately followed by a upon the newly-baptized.

The work

of righteousness performed, Jesus at once

ascended from the water.

^

As He. went up He
T(3 "lop&dvrj

Mc.

is

Tw

'lopSaviji/.

"Ev

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.)."

88 KareXOovros toC Irjirov iirl to vSwp 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
*

See Justin

>ia/.

KOI irCp av^<j>6'q ev T<f 'lopSdvy:

(koI

eu^is
iii.

irepiskoLiulii

tov tottov ^(3s

(i.eya:

cf.

the addition to

Mt.

15 in the O. L, cod. a ("et

cum

baptizaretur

magnum

circumfulsit de aqua ita ut timerent

lumen omnes qui ad-

uenerant")-

44
Part
Jo.
i.

The Holy Spirit in the

New

Testament

I.

iii.

32, 34

ilpaK^.""

He prayed there came to Him a shared, as the fourth Gospel tells was vision, which The heavens seemed to be torn us, by the Baptist. 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
prayed \ and while
in the

Lord's consciousness
itself

if

not in the Baptist's

Mc.

i.

II.

shaped

into

the words,

Thou art my Son,

m,y Son.. .in

the Beloved; in thee

Mt.
iii.

am- well pleased, or, in St

is

17.

Matthew's

later form^.

This

whom I

am
Lc.
iii.

well pleased; another tradition, preserved in the

'

11.

'

Western

text of St Luke, substitutes for the last

words,

The fourth day have begotten thee\ 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^
this
;

'

Mc.
/cat

ev6v<s dva/8a(Vci)V...e?SEV,

Mt. evOvi

avPrj...Ka\ eiSev, Lc.

Jr](rov
"

Trpoirev^o/jLevov,
is

The same word

XV. 38.

used of the rending of the Temple

woret,

veil in

Mc.
*

All the Evangelists insert

Cf.

or us.

note

Temptation of our Lord, p. 19, and " According to the earlier records the Voice addressed
J.

H.

C. Knight,

Him
it

and no

other."

" St Matthew's record of the Voice presents

it."

as
^

men
Ps.

reasoned and dwelt upon

ii.

33 where the words are quoted with reference to the Resurrection. The Ebionite Gospel, it will be " there came a observed, seeks to combine the two traditions
7
;

cf.

Acts

xiii.

Voice.. .saying,

'In thee

have begotten thee' " this Voice speaks a third time and returns to the form

I am well pleased,' and again, / this day On John's exclaiming, Who art thou. Lord I
'

first

used.
als

iyveTO...KaTa^rjvai to

irvi5ju,a

to oyiov crcoju.aTiKu! eiSei

The Baptism of Jesus

45
Part
i.

But the four Gospels agree that the dove was but 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
;

m.

or the
3.

fire.

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 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,

other hand,

held that

what room was there for a fresh consecration, a new flooding of His human life with the Holy
Spirit?
Trepurrepdv.

What
But
is

explanation

is

to

be given, not of the

is

a-topMTiKov tiSos is

not necessarily a material form

material, as the
oSs

rather

it

the semblance of that which

which follows suggests.

"

Mt.

irvevfia Oeov KaTa^a.ivov...ipxP-^^>

Mc. to

nTC/*a Kara.

jSotvov,
eir

Lc

avTov.
"

KaTa^rjvai to iiTtB/xa, Jo. to irveSfia Karapoxvov . .tji-uviv No evangelist says T8ev irepun-epav Kwra^aivova-av.
iii.

Cf. e.g. Iren.

10, 11.

46
Parti.iii.

The Holy Spirit

itself,

in the

New

Testament

Baptism

for that is sufficiently explained

by

Lc.

iu.

23

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 Holy Conception. The Baptism marked a new

io?)^*""

beginning in the life of our Lord. As His Conception was the beginning of His human existence, The Messiah so was the Baptism of His ministry.

was about

to enter

on His

new

a.p-yyi,

this inception of

official life, and at His Messianic work,

this

must receive a new outpouring of the Spirit. 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

He As He

King

of the Israel of

God.

was not a public inauguration, nor did the vision and the voice which Yet the Baptism,
it it

is plain,

followed

serve the purpose of bearing witness to

the nation that the Messiah had come.

The crowds

who were
;

baptized on the

Jo.

i.

34.

heard nothing, even if baptism there was no manifestation which addressed 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 consciousness of the Father's testimony which was a constant source of inward strength the Father who sent me,
:

same occasion saw and they were present at His

Jo. V. 37.

Jo. V. 6ff.

He exclaims, he hath borne witness concerning me, 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

that the purpose of the Baptism

47
Part
i. iii.

and the Descent of 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

sion, that it

if

they heard the voice they

doubtless said, as another crowd on a similar occa-

had thundered.

The Baptism was an

it

Jo.

xii. 29.

inauguration of the Ministry only in the sense that

invested Jesus with
It

new powers and a new

Holy
Spirit

mission.

was the

spiritual, invisible,

but effectual anointing

of the Christ with

:

and power

for

His
Acts x. 38.

unique work not for the Ministry only but for the whole term of the Messianic office, which is not even now completed but continues to the end of the present The Spirit came at the Baptism to abide age.

upon Jesus as the

Christ,

and to be
This

in

source of illumination and strength for

Him the those whom

He

in

His turn should

baptize.

vital point in

the interpretation of the history comes to light in the

where the Baptist witnesses, / have 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
fourth Gospel,
shalt see the

Jo.

i.

32

f-

Spirit descending

him, this

he that baptizes in independent witness of the Gospel according to the

is

and abiding upon Holy Spirit. The

48
Parti,
iii.

The Holy Spirit in

is

the

New

Testament
it

Hcbrews'
that

almost more striking:

came

to

pass

when

the

Lord had ascended from

the water, the

whole fountain of Holy Spirit descended and rested Son, in all the prophets on him'', and said to him.

My

I lookedfor
rest in thee ;

thee that thou m,ightest com.e

and I might

for thou art m,y Rest, thou art m.y First-born, who art king for evermore.

my

Son,

There
its

may be some
insistence

confusion of thought in this early

Jewish-Christian view of the Baptism, but in

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.
Spirit

The chrism

of the

ijo. ii.2o,

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 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

xi.

it is

Cited by Jerome (on Isa.

Cf. Isa. XI. 2

2)

see p. 39, col.

2.

(LXX.
i.

avaTraifTerai hr avTov 7rve5/Aa tov O^ov).

'

Contrast Jo.
iv

32

f.

with Gen.

irvev/Mi, /MOV
*

tow

dvdpojirois toijtois

vi. 3 LXX. ov eh rbv aitSva.

i.

/j-ri

KOTa/Act'i/g

to

/leVet

(or

p/xei-ei) iv ifxlv.

Cf. Jo.

32
it

e/xivev ir' avroV.

The

spiritual

chrism abides in the xp'orot, as

abode

in the Xptoros.

The Baptism of Jesus

God... that anointed us,
the earnest

49

who

also sealed us

and gave

Parti, m.

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

dicitur

perungimur benedicta unctione...

v^dv o/ioiws avaPePijKoa-Lv ek
ttjs

unde Christus

a chrismate, quod est unctio; Cyril of

iii.

Jerusalem, catech.

mysi.

KoXvjujSijdfias iSoOr] }(puriJM,

to

dmnnrov

ov

i)(pC<rdij

JLpurros.

S.

H.

S.

IV.

THE BAPTIZED LIFE AND MINISTRY OF THE CHRIST.

Mc,
Mt.
II.
1.

12,

Kat
TTvevfia

evdi)^

r6
el<}

Tore
dvij'X^dr]
6p7)fJ,0V

'It/ctoO?

iv. I

avTov
Kol

6t?

K /3

dWei
Tr}

VirO

T^v TOV
Tret-

pr)^

7rpevfiaTo<;
vTre<rrp6'Io/j-

ayiov
'\jrev

Lc.
13-

iv. I

rrjv 6 pi} /MOV

7rv6v/j,aTo<;,

diro tov

^v

iv

epijfj,a)
rj-

paadrjvai inrb tov

Bia^6\ov...Kal ISov

Sdvov, KoX TjyeTO

retra-epaKOVTa

iv Tc3 TTvevfiaTi iv
T- ipTJfiq) ^fie-

fiepa<i ireipa^ofj^voi
iiiro

dyyeXoi

irpocrfiX-

Tov
ijv
'

crarava.

dov KoL Sir/Kovovv

pa<s

TeaaepcLKOvTa
virb

KoX

jJLeTCi

T&V
ol

Treipa^ofievo^

drfplojv

KOI

TOV Bua^oKov, tX.

ayyeXoi hirjKovovv

Lc.

iv.

14

Kat
fiUTOii

vTrea-Tpeyjrev 6 'Irja-ov^ iv
el<i

19
Mt.
18).

Ty Swdfiet tov irvevel<i

(cf.

xii.

Tr]v Ta\i,\aiav...Kal ffKOev

'iia^apd...KaX

...evpev TOV tottov ov jjv

yeypa/ifievov Hvev/jLU K.vptov 67r' efji,e, oS e'lvsKev e^pta-ev fjue evayye\[(raa-6ai tttw^oZ?,
fie

airea-ToXKev

Krjpv^ai al'X^fiaXcoToii}
TV(l)Xoi<;

d<f>e(Ti,v

Kal

dva^Xeyfriv,

airo<7TeiXai Tedpava-fievov; ev di^eaei,

'Krjpv^ai evtavTov
Mt.xii. 28.

KvpLov SeKTOv,

'Ei

wevpMTi
Tcl

deov

iym

Lc.

xi. 20.

iK^dXXeo

Saifiovia.

Ev BaKTvX^ deov iK^dXXm Tct SaifjLovia.

iyo)

Lc. X. 21.

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 Tpix&v p,ov, Kal dinjveyjci /le et? to opo<} to /liya al3d>p.
tSsv

Ev.

sec.

Hebr.

The Baptized Life and Ministry of the Christ

I.

5
Part
i. iv.

"

The

Baptism,"
fulness of
it

it

has been
that
to
It

said,

"marks the

point of complete apprehension by the Lord's

human

mind of the
ordered
enabled
life

all

He
in

was, and the

function which

was His

fill

the

divinely

of the world'."

was

also the occasion

of His investment with the spiritual powers which

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

-urges

Mc.

i.

12.

him to go forth into the wilderness. second Gospel, after its vivid manner the
;

So
first

the

lc.' w.' /.

says

less graphically

but to the same

effect,

Jesus led up into the wilderness by the third likewise. In both statements the nature of the Spirit's action on the newly anointed Christ is clearly His spirit, a seen it is a pressure exerted upon
;

Then was Spirit, and the

strong lead given to His mind and

either aspect

will.

Under

it seems to have been a new experience in the human life of Jesus the fervour and exaltation 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

1

and

in

H.

J.

C Knight,

Temptation of our Lord,

p. 13.

52
Part
I. iv.

The Holy Spirit in the

New

Testament

betaking Himself thither the Lord was following the

LcTso;
xvii'.^,"^^
xix. 4.

Mc.

i.

13.

example of His forerunner, and His forerunner's But it was not for meditation archetype Elijah. Qj. ecstatic communion only that Jesus now threw Himself into the heart of a solitude where he was
with the wild
Spirit, beasts.

In the mind of the Divine

spirit as
it

and of

His human

identified itself

Mt.

iv. i^
ij-

with the Spirit of God, His retreat had a further aim He was led thither to be tempted by the Devil.
;

va^

.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 a decisive battle is forces of good and evil converge 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

Heb.v.

8f.

Sirach

ii. I

irpoiTipxv

Kvpii/e'ev,

was called as Son to learn obedience by the things which He suffered and without the sharpest sufifering 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 " My son, if thou comest to serve the Lord, prepare thy soul for temptation." But the Temptation of o""^ Lord was not only a personal discipline needful
;

The Baptized Life and Ministry of the Christ

for the perfecting of
first
;

53
Part
i. iv.

step in

His own humanity^ it was a the fulfilment of His official work, and
all

iroiiuuiov

the necessary foundation of

that followed.

The

Lu Ws
'^"z""''"*'')-

Temptation holds an essential place in the salvation 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, Mere sinlessas it was sustained by and in Man. 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 The work of that life was Lord's official life began. 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

strong
strong

and and then he

one can enter into the house of the Mem. spoil his goods, unless he first bind the

27.

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.

f.

54
Parti.
iv.

The Holy Spirit

in the

New

Testament

to the Spirit
Christ-life.
2.

by which Jesus was anointed to the

are silent

Though the Gospels

it

upon the

cannot be doubted that the Spirit which urged the Lord to the conflict with Satan strengthened Him for it and carried Him through. Even
matter',

the quasi-apocalyptic symbolism of the story, as

stands in the
tions of

it

first and third Gospels^ reveals indicaan 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
we
Spirit

from these signs of an abnormal

spiritual life

turn to the three acts of the great dramei, the

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.

(^yeTo Iv
is

rm

Trvcvfian ev rg ip^fuo

-ijiJiepai

Tttra-epoKovra ireipa^ofievos)

thought to extend the guidance

to the forty days.

^

See Sanday, Outlines of the Life of Christ, p. 43

f.,

Life of

Christ in recent research, pp. 27

'

110.
f.,

See H.

J.

C. Knight, op.

cit.,

pp. 86

iiof.

The Baptized Life and Ministry of the Christ

all this

55
Part
i. iv.

Spirit

we may reverently recognize the hand of the of God upholding and guiding the humanity
in

of our Lord, and giving promise to us of a like support

and direction

our

own

temptations.

For

if

He
Heb.
'^'
iv.

has been in all points tempted similarly to ourselves^ 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

from ourselves in Him there was no uncontrolled desire which when it has conceived brings forth sin the suggestions
;

Him

Jas.

i.

15.

came only from without But they came in the most subtle and persuasive forms, appealing to the noblest instincts and the highest aims to resist them, we may believe, cost Him even more than resistance to temptation costs other men. Yet the resisted was not than by which He other strength If the that by which we ourselves may conquer. human spirit of our Lord detected the true nature of
of evil
;

the suggestions which were

made

to

it

and repelled
will.

them,

it

did so in the power of the Holy Spirit, and

not simply by the force of a sinless

3.

human

The

temptation being completed and the

season^, Jesus reit

Tempter having departed for a

turned to Galilee.

Lc.

iv.

13

The

return, as

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. These were doubtless met in the same strength.
"

53, Jo. xiv. 30.

56
Part
I. iv.

The Holy Spirit

in the

New

Testament

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

Him still, but in a new way not now Him to a life of solitude, but on the contrary not merely arming impelling Him to public work Him for spiritual conflicts (though these had not
Spirit is with
;

urging

ceased, or at best were but suspended), but endow-

ing

Him

with the power of strenuous action.

The

same
Evil
Lc.
iv.

Spirit

which

in the wilderness

overcame the

14.

One now equipped Him for the public ministry^ 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

life,

that
Lc.
iv.

it

covers the -whole of the Lord's ministerial

it

for

he brings into close connexion with

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 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

isa.ixi.iff.

Cf. Lc. iv. I 'Iij(ro5s 8^ irXijpi^^ irvevfUiTO^ ayCov wecrrpe^ei' wiro

V.

ToC 'lopSavoi;, KoX ^yero ktX., with

14 koi

vTria-Tpeij/ei/

'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

me^ ; because^ the
tidings unto

57
Part
i. iv.

Lord hath anointed me topreach good the meek ; he hath sent me to bind up

the brokenhearted, to proclaim liberty to the captives,

and the opening of the prison

to

to them that are bound; 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

was the strength of His preaching, of His marvellous works, and of His personal life. The preaching of our Lord was in the power (a)
Spirit

of the
but

Spirit.

A new teaching, the crowds exclaimed;

much
in the

Mc.

i.

47.

its

novelty lay not so

substance of

what He taught as in the spiritual force with which His message was delivered. He taught them as one 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
;

Mt.vii.29.

Cf. Isa.

xlii.

ff.,

quoted in Mt.
Lc. ov

xii. i8ff.

"

Heb.

W-,

LXX. and
is

v.v(.Kfv.

The purpose
Isaiah.

of the

Spirit's
*

descent

indicated.
in the

So the passage stands

R.V. of

St Luke's

quotation partly follows the LXX., partly interprets.

58
Part
I. iv.

The Holy

Spirit in the
'

New
'

Testament

Jo. vi. 63.

Mc.
^''

xiii.

Mc.

iii.

Mt.'xii! 32.

Lc.

xi. 20.

was but to sct up a stronger fence round the Law, and to add one more burden to a weight which On the other already was grievous to be borne. hand, the words of Jesus came to His own generation as they come to men still, with the freshness of 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 The Spirit of God, it was plain, spoke by His lips. 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 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. The signs which attended the Ministry of ((5) are attributed by our Lord Himself to the Jesus' Holy Spirit. To ascribe them to the unclean spirit Beelzebul was a worse sin than to speak evil of the Son of Man it was to blaspheme the Spirit of God. 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

ii.

by the Lord before His baptism

the

a.pyr\ t<ov a-rjixeiiav (Jo.

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
Jo. xiv. 10,
13.'

Gospel JeSus says, The Father abiding in me doeth his works, He asserts the same principle, and 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 Spirit and power, who went through the land doing good and healing all who were being overpowered^ by The miracles the Devil; for God was with him.
;

Acts
^

x.

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)
is

Lastly, in the personal

life

of the Lord, as

it

revealed in
inspire

His Ministry, the Holy

Spirit is seen

every movement of thought and will. all eyes and yet could challenge His worst enemy to convict
to

One who

lived under the scrutiny of

jo.viu. 29,
"

See Exod.
In Mt.
20)
ei*

viii.

19, xxxi. 18, Deut. ix.

10,

Ps.

viii.

(cf.

xxxiii. 6).
" (xi.
^

xii.

28

f.v

Trvev/mri Otov takes the place of

Lc's

SaKTuXu 6eov.
sway': a strong con-

/fOTaSwao-Teuo/teVous, 'under his despotic

trast to

the terms which describe the power exercised over

Spirit (cf. e.g.

men

by the Divine

Rom.

viii.

14

irvev/mTt deov ayovrai,

GaL
*

V.

16 nTCu/xaTt

jrtpiiraTetTe).

insistence

ninth anathema of Cyril condemns only such an undue upon this intervention of the Spirit in the miracles of Christ as might seem to imply that they were wrought by a

The

power which was not

essentially

His own.

6o
Parti,
iv.

The Holy Spirit in the

of
sin,

New

Testament

Him
in

and even dare to appeal to the Searcher

of hearts, must indeed have been conscious of being

perfect

harmony with the

Spirit of
is

God.

The

Gospels do not stop to point out what

aloud by the whole history.
occasion the place of the

proclaimed

Yet on one unique 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
Lc.
X. 21

make

to the Spirit in

His

relation

to

clroiv^Q
VifkyQ).

writes

the

Jesus

Christ\

In that hour, he

hour of hope and promise when the

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
feeble

heart bounded within

fulfilling

Him

as

He

saw the
It

Divine counsels
efforts

themselves through the

disciples.
;

of

His simplest

was

human

joy, but not

merely human

this great throb

came to Him 'in the Holy Spirit': through the power which the Spirit gave Him in that hour of transcending human thought, and seeing
of exultation
present things in the light of their eternal issues'. The Ministry was followed and consummated 4.

by the Passion.
'

If the Spirit led our

Lord

into the

Human Element in the On the reading t& arfLt:^ see Salmon ofNBCDKLetc.
See Salmon,
^

Gospels, p.
/.

298 f.

c.

It

has the support

This
25

'

exultation in the

Holy
f.)

Spirit' is followed
self-revelation

(xi.

30)

and Lc.

(x.

21

by a

both in Mt. which is the

most remarkable

in the Synoptic teaching of our

Lord.

The Baptized Life and Ministry of the Christ 6i

wilderness for His
is

first

great conflict and victory,

it

Part

i. iv.

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 rebuke of Peter, when by dissuading the Lord from the Cross he shewed that he minded not the things of God but the things of men'; the set face, the vehemence of manner which, as St Peter long afterwards 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 last act by which the Lord dismissed His human all spirit and completed the sacrifice of His life these are indications not only of a conflict more 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 It does not need any spirit of the Son of Man.
' .

Mt.xvi.23

tItoH^Ixj
ra^dJ^ci-

l^^'x ^c. x.

-i

32.

...

Mc.
36.

xiv.

mJ

xxvii.

^j,*J^*)^
cf.jo. x.

verbal statement on the part of the Evangelists to

assure us of this
:

the fact

is

self-evident from a
life.
ix.

consideration of the whole history of our Lord's

Through an eternal

spirit,

as the writer to the Heb.

'*'

Hebrews

says.

He

offered

Sacrifice of the Cross

The Himself to God. was consummated by the act

spirit,

of our Lord's

own human
and

which was so

penetrated and elevated by the Spirit of

it

God

that

lived in the eternal

invisible,

and was

able to
Heb.xii.2.

'endure

the cross, despising shame.'

62
Part
1. iv.

The Holy Spirit

5.

in the

New
life

Testament

The

Resurrection, the

of the Forty Days,

life

the Ascension, and the Ascended

timately
Jo. XX. 22.

are

all

in-

bound up with the anointing of our Lord's humanity with the Holy Spirit. One striking incident, peculiar to St John, which shews us the
risen

Manhood breathing
their

forth the Spirit

will

on the
in

Apostles and

company,

be considered

the second part of this book, in connexion with the

But the Gospels mystery of the postResurrection 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
do not lead us
far into the
;

Lord's teaching upon that occasion.

the Apocalypse.

V.

THE PENTECOSTAL OUTPOURING OF THE

EvTeiXafievo<! rot?

SPIRIT.
Acts 1.2.

avoa-roXoK Bia "Trvevfiaroi; dyiov

v/jLeh

obi i^eXe^aro
'Icodvrji

ave\rifji<f>6r].

fikv

i^dirriaev vBan,
.

Be

iv irvevfiart
^fiepa<s

Acts

i.

5.

^airria-Orja-ecrde
(cf.

dyi^ ov

fierd

ttoW^? Tavrw;

xi.

16).

Ar)/jL'^6(rde Bvvafiiv

i'7reX66vTO<;

tov dyiov

TTveii/iaro? Acts

i.

8.

Kol eaeadk fiov fidprvpei;. "ESet TrXrjpoadrjvai, tt]V ypa^rjv rjv irpoelire ro irvevfia TO ayiov But trro/iaTOi} AaveiB.
i^'
v/iat;,

Acts

i.

16

(cf. iv. 25).

Ej)

TfiS

tTvvirKTfpova-dai

Tr)v

^/nipav

7^?

irevrijicoa-Trj'!
iie

Acts
(''^'

ii.

ijaav 7rdvTe<i 6/jlov e7r^ to avro, kuI iyivero d^vco

tov

"'"

'*'

ovpavov '^X^ (ocirep

(pepofievr}'; irvo'tji

^laiai, koX iifh^ptoaev

oXov TOV oIkov oi

Biafiepi^ofievM

Tjcrav

KaOijfbevoi'

Kal w^drjo-av avToif

irdvTe'i
irvevfiaTo<!

yXwera-ai mo'el irvpoi, koX eKaOiarev e^' eva

eirXija-Oija-av

SKaaTov avT&v, Kal 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

7rpo<j)ijTov 'Iro'rjX

ii.

15

TovTo ecTTiv rb elprjfiivov Bid tov

6%6(3> diro

K.al ecTTai ev rat? eer^arat? rj/iepabi {Xeyei

Oeosi)

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'
iirl

KaL ye

eirl Toi)<i

BovXov; fiov Kal

iK')(eS)

ra? BovXai

/jlov

ev Tail rjfiepaK eKeivai<;

dirb tov wevp,aTO<s fiov,

Kal Trpo^TjTevo'ova'iv.

64
Part
.

The Holy Spirit in

T^
he.%ia

the

New

Testament

I. V.

~r
ii.

7rvevfjLaTo<;

rov dylov

oiv rov 6eov ui^w^el? ttjv re iirayyeXiav rov Xa^mv irapa rov Trar/jo?, e^e'^eep
Kal ^fKeireTe koI aKovere,
eica<rTO<s

TovTo h
Acts
38.

v/iet?

MeTavorjcrare, Kal ^airTiffdrjToa

ovo/jiaTt, 'Irjo-ov

vfi&v

ev

rm
yap

'Kpiarov

XrjjX'^eaOe ttjv
iariv
7]

r&v afiaprimv Smpedv rod aybov TTvetifiaTO^'

ets atpetriv

v/iav, Kal
v/ilv

iirayyekia Kal rots reKvofi vfuSv, Kal Train rots fjLaKpdv 6a'ov<s av TrpocrKaXecrTjTai Kv/stos o deo^ rjficav.

ew

If St Luke's
to the

'

former treatise

'

gave prominence

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

It begins with a brief Gospel had dropped it. summary of the Forty Days, adding a fuller account

of
(i.

the
I

Ascension.
12)

These

introductory

verses

mark the

transition

from the earthly

'Itjo-ovs troieiv re

Ministry of the Lord (Sv Tjp^aTO

Kal SiSatr/cew') to the Ministry of the Spirit which

Lc.

iv.

14.

was to follow His Ascension. The earthly Ministry 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

work Looking back, and interpreting 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.
Incarnate Life
to his intimate knowledge of the

may be due

of the Spirit in the Apostolic Church.

The Pentecostal Outpouring of

the Spirit

65
;

with an intimation that this continued to the end the last injunctions to the Apostles were given,
it

Part

1. v.

is

noted, through

Holy

Spirit^;

the Messianic

Actsi.

,=.

was upon the Risen Christ as it had been upon the Christ of the Ministry, and was perhaps enhanced by the more spiritual conditions
inspiration

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
Spirit
;

her baptism with the

not

was

at hand.

The Eleven were charged

;

to leave Jerusalem but to wait there for the

fulfil-

ment of the Father's promise for John indeed baptized with water, but ye shall be baptized^ in Holy
Spirit not
^

Acts

;.

xxiv. 48.

many days

hence''.

As

to the time of the

words

The
oijs

position of

81a. irveu/x.aTos

dyibu between tois diroo-roXois

and

efeXe'^aro

has led some

interpreters to connect the

IvretXa/aevos.

with efeXe^oTo rather than with

this is all
'

But, as Blass says,

but impossible.
f.
:

[the remark in Acts i. 2] D. C. G. i. 7363 "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
Cf. Hastings'

powers of the world to come."

265) mentions only to condemn some Latin To baptize with texts which read fx-eWere Pairrilav or j8airTi(reT. the Spirit was the function of the Master, not of the disciples,

Augustine

(ep.

except ministerially.
text adds, but not convincingly, ews t^s irevrribelonged to the discipline of waiting that neither the exact day nor a time-limit should be named.
*

The Bezan
It

Kocrr^s.

s.

H.

s.

66
Part
I. V.

The Holy Spirit in the

New

Testament

establishment of the Messianic Kingdom He had It it was in the Father's hands. nothing to say
;

was enough
cerned their
Acts
i.

for

them

to

know what

directly con-

8;
isf.

cf. XI.

own immediate future, and the discharge Ye shall receive power when the of their duty in it. upon you", and ye shall be my come has Spirit ^^^ witnesses both in Jerusalem and in all Judaea and As the Samaria and unto the end of the earth. 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,

Acts

i.

14.

yet only to be fulfilled power of the Spirit of God^ 2. During the days of waiting that followed the Ascension this mysterious prophecy of an approaching Baptism of the Spirit must have been much in 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

but one of simple testimony

in the

in their experience.

We

can overhear their ques-

tionings as they discussed the Lord's

Cf.jo.
18
xvi.

words

What

was
said.

this that he said to us ? ...we cannot tell

what he

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.
in

The Apostle

finds the fate of

ff.,

Judas foreshadowed
^ '

Pss. Ixix. 23

cix.

the

For

this

use of impx^a-Bai see p. 26.

Cf. Jo. XV. 27.

The Pentecostal Outpouring of

traitor's

the Spirit

67

end was a necessary fulfilment of those Parti. v. there must needs have been fulfilled the ActTiTie. passages 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.
:
'

At length, not many days after the Ascension, 3. yet doubtless after an interval which seemed long to
the waiting Church, the Spirit came and baptized St Luke connects the Apostles and their company. the event with the

Actsii. .1,

Day

of Pentecost, the festival of

fell

the wheat-harvest which

on the

fiftieth

the waving of the Paschal barley sheaf.

is

day after But there

an ambiguity in his words which leaves the reader in doubt whether it occurred on the day itself or just St Luke's phrase eV tw a-vvirXr}before the day. 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).

68
Part
I. V.

The Holy Spirit in

the

New

Testament
a question of

Pentecost was being fulfilled; but

interpretation

it is

whether

this signifies 'while the day-

was

'when it was close at hand' Whichever view may be or 'had almost come\' accepted, the coming of the Spirit is associated with
in progress,' or

Lev.
'*

xxiii.

the harvest festival of the Jewish year,

firstfruits

when the

of the earth were offered, and

It
is

men gave
the:

thanks for the ingathering.

easy to see

appropriateness of such a day for the coming of the

Divine Gift which

harvest.

is

the

firstfruits

of the spiritual

Among

the later Jews the Pentecost was

kept as the anniversary of the giving of the Law',

and
jas.
i.
2.>i,

it

has been pointed out that the Holy Spirit

to write
.

Rom.
2;cf.
"

viii.

liberty,
'

3.

on men's hearts the perfect law of law of the Spirit of life. The New 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

came

the

age.

One

reason for the choice of the day, however,

appears from the history itself

The

Pentecost was
it

the next great festival after the

^

Passover, and
qfi.ipai

Lc.
is

ix.

51 ev

TO) OTi/xirA ijpovtr^al

:

ras

t^s

dvaXi//xi^c(i)5

avTov

perhaps in favour of (i)

27 ;ueX\ov at eirra

the days of (to) the assumption

are regarded as a period approaching completion.

Acts

xxi.

i^/txepai

(rvvreXeio-flai.

Compare The D

also
text

removes the ambiguity by the singular paraphrase lykvtro

iJ/ispi'S EKeivats

kv toIs

roB

(ru/i7rX,

TTyv tj/iepav nj'S -rnvT.

The Church

of

the second
to

and

third centuries gave the

name

of 'Pentecost'
(Tert.
feast.

the whole period between Easter

i^/jiipav

and Whitsuntide
day of the

de bapt. 19), but t^v

'

limits us here to the

p. 225.

Cf.

Edersheim, Temple,

The Pentecostal Outpquring of

the Spirit

69
Part
i. v.

was only on great

festivals that a concourse of 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,

It is

the Pentecost offered the next opportunity.

interesting to

remember that the Pentecost fell on the same day of the week as the day of the Passoversheaf, 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

few days before

the Pentecost they were about a hundred and twenty,

but the number

swelled by pilgrims drew on were all together in the same place on the day of the Spirit's coming. The hour was before 9 a.m. Was the place the

may have been

festival

from Galilee as the

Acts

u. i.

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 r L of the Temple, i.e. either the court, or one 01 the On the other chambers which opened into it\ hand Christian tradition from the fourth century has
, ,

Acts

i.

13,

i5:cf.

Mc.

xiv. 15.

See the reasons for

p.

this

view given by

Bp

Chase, Credibility

of the Acts,

30

fF.

70
Part
I. V.

The Holy Spirit in the

New

Testament

regarded the Cenaculum as the place of the Descent^

and

this

tradition

is

siderations as well as

recommended by other conby its antiquity. Not to press

the fitness of a coincidence which brings the Paraclete

to the Apostles

on the very spot where they had

it is

received the promise of His coming, and where they

had

first

seen the Risen Christ,

distinctly

more

probable that the illapse occurred while they were

in a private house than in a room attached most public place of resort in Jerusalem, with the crowds close at hand which were already pouring

assembled
to 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
into the

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.
Sites, p.

The

great gale

See Sanday, Sacred

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.
iii.

'

'Hxos, not ^uivq as in Jo.

xii.

8.

For ^xs

cf.

Lc. xxi. 25,

Heb.

19.

* So R.V. admirably renders (jtepofiivT)^. normal verb for the rushing of the wind (cf.

^epea-Oai

is

the

e.g. Jer. xviii. 14),

it

or for the rapid movement of objects which (Acts XV. 29, WH. mg. ; 2 Pet. i. 21).
"

carries

along

Btotos,

^ta are almost technical in this connexion.

V avifiM voTcj)

See

Exod.
^laua

xiv. 21

^la^, Ps.
xxvii.

(xlvii.) xlviii. 8, iv irvevfUiTi.

ij

(Tvvrpiilftii irXoTo,

Acts

41

8i irptJ/xvo cXutTO

ivb

jfs

'

The Pentecostal Outpouring of

the Spirit

71
Part
i. ,.

seemed
"

to

enter

and
its

fill

the

chamber,

and not
Spirit

simply to pursue

course without.

The

was not in the wind," as it was not iii the dove 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
;

'Kings

the earth with life-giving power, as in the beginning

when it was borne over the waters The roar of the wind appealed to the

of the chaos.

Gen.i. 1

ear, but it was accompanied or immediately followed by an appeal There appeared to them tongues parting to the eye. asunder (Siafj-ept^ofievaL) as of fire, and the fire sat

eeooX%^^"''''

Actsii. 3.

on each one of them.

tions,

The

idea presented

is

that of

great jets of flame breaking up into smaller

the assembled brethren.
as St

scintilla-

one of which rested upon the head of each of The whole was a vision,

Luke

is

careful to explain', but a vision that

fact

corresponded to a great spiritual

which

at the

same moment accomplished

of
all

itself in

the experience
relates,

who were

present.

If,

as St

Matthew

the Baptist had said that the Christ should baptize

Holy Spirit and fire, his words would at once be recalled by those who had been his disciples.
in

Mt.

Ui.

n.

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 consumption of the sacrifice on Mount Carmel, the revelation to Elijah in the cave on Horeb,
are, w<l>Oria-av yXtoa-aai o)<ri

Exod.

iii.

/Kings
^J'^"*,f

'

His words

ttv/jos.

72
Part
I.

The Holy Spirit

in the

New

Testament

V.

Ez^.

4.

Yet the vision of Ezekiel by the river Chebar\ there was a new feature in the fire of Pentecost,
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^
for

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.

Acts

ii.

4.

form of the flames, events led to their being interpreted as emblems of new powers of utterance bestowed upon believers by the Spirit They were all filled with Holy Spirit', of Christ.

As

for the tongue-like

and began

to

speak with other

(ere/jais)

tongues'^,

according as the Spirit gave them to utter {amo<j)6yyecr0ai).

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 Testament which

It

historical
is

statement in the

New
than

more

difficult to interpret

St Luke's account of the Pentecostal

is

gift of tongues.

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.

irvevfiaros
I
1^

aylov

fiepuTfi-OLi

and with
note

iKtidurev

Iva Ikoo-tov,

Cor.

xii.

ff.

ouupecreii oe \api(riJLaTO>v ti<Tiv..AKa,(ma Se SiSorai

'

<f>avipo>(rK.

See
Cf.

p- 13,
I

i.

Cor. xiv.

21

(Isa.

xxviii.

11).
is

'Mc'

xvi.

18 has

yXdjero-aw kaXrjcrovcriv Kaivais,

but Kaivats

omitted by good MSS.

(C*I.A*).

The Pentecostal Outpouring of

natural

the Spirit

73
Part
i. v.

meaning of the words,

to escape from the

gift as

conclusion that the historian represents the

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 understand 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
of the

in

another

It is clear that the difficulties

narrative

are

not altogether removed by

supposing, as the Christian student has the right

to suppose, that a

unique miracle was wrought to

Paraclete.

signalize the

coming of the

To

regard

the gift of tongues, as

many

of the Fathers of the

having answered the wider purpose of qualifying the Apostles and other early missionaries for their work of evangelizing the world is scarcely

Church

did, as

possible.

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
It
is

time
to

when one language gave

access to almost every

nation in the

Roman

world.

The

various peoples

the missionaries of the Cross were sent were scarcely more polyglott than the crowds present

whom
1

This point

is

well put in Hastings'

D. B.

iv.

795.

74
Part
I. V.

The Holy Spirit

in the

New

Testament

Jerusalem on the day of Pentecost, nor is there any evidence that the gift of tongues, so far as it
at

continued in exercise, was actually used for the

purpose of preaching to the heathen.

purpose of
in that light,

Thus

the

the

miracle,

if

it

is

to

be regarded
first

was not

to lighten the labour of the

Christian missionary, but to call attention at the

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 regarded 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
to

the sound of the roaring wind^ the crowd

gathered quickly round the brethren

who meantime

seem
Acts
ii.

have entered the Temple Court.

When

they heard themselves addressed in their several tongues by these men of Galilee their first feeling

\o^.'^
Acts
ii.

13

j-tr'^^.!!''"

rxe.jKous

p.hoi

was one of perplexed amazement, which in some of the baser sort presently gave place to ribaldry they are filled, some shouted, with sweet wine^. While ^Q j-j^g devout the utterances of the brethren were 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

rXeuKos

seems to be that of the ^xs tvo^s </)po/*VT;s (v. 2). is properly the juice fresh from the grape (Vulg,
suggests that the speakers professed to be

musto).

The word

reminded of the shouts and songs and revelry of the vintage.

The Pentecostal Outpouring of

noise which might
lers.

the Spirit

75

come from half-intoxicated revel- Part i. v. 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 Jei had come at last, the gift of the Spirit was no longer iff.("H^bo.
'a._
...

limited to a few chosen servants of

it

God

henceforth
old,

was

for all the

Lord's people,

for

young and

Numb.
^^'

xi.

for

women

as well as for men, for the servant as well

Your sons and your daughters 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 the great and glorious^ day of the Lord when all who
as for the master.
shall prophesy,
called

Actsii. lyf.

Acts

ii.

20.

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

'

all flesh seems to have borne the narrow sense 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.
iii.

N?^,

'

aweful

'

the whole phrase occurs

again in Mai.

23 = iv. 4

(Heb. and LXX.).

; ^

76
Part
I.

The Holy Spirit in

'

the

New

Testament

V.

becomes in his interpretation in the last days^, and by these he understands the Messianic The age, which he recognizes as already begun. Luke', is a discourse of St Peter, as reported by St
'

afterwards

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
it

said,

as there

is

good reason

to suppose that

does, the

Apostle had 'received power' from some new source. The Peter of the Day of Pentecost is a new man, far

Acts

ii.

^3^'

36-

cf. Acts
6,

i.

words shew not only the freedom of speech (Trapprja-Ca) which ^^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 And in courage and general understanding reach'. of the new situation Peter was not alone the whole
other than the Peter of the Passover
;

his

Acts

ii.

14

iiurpos

mJo)!

was filled with the same spirit the rest of the Twelve stood up with him, identifying themselves with his words. From that day forward "^^ strength, which was not their own, marked all ^

company of

believers

Acts

ii.

the Heb.
'

is

In Joel 17 iv Tttis eo-xarats ijfi.ipai's. simply IS^nqK (LXX. /xem rauTa).

ii.

28

= iii.

i)

On

the trustworthiness of the reports of St Peter's speeches

in the Acts see

p.

Bp

Chase's third Hulseaii Lecture (Credibility

122
"

ff.).

The
is

question in Acts

i.

is

attributed to the Eleven, but

;

Peter

doubtless their spokesman

the voice

is

the voice of

Simon son of John.

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. place he boldly connects
it

In the

first

with the Ascension of

Acts
ii.

Jesus Christ.

Having been by the right hand (?/" up, and having received from the Father God lifted the promise of the Holy Spirit, he poured forth^ this_ which ye both see and hear. The visible and
links in a chain

33.

audible manifestations of Pentecost were the lowest

which reached from heaven

to earth

the furthest streams of a river which was welling

out from the Throne of God.

Cf.

Apoc.

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 If this was in the Son of Man had been glorified.
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.?

saw that the Pentecostal outpouring was that Jesus was with the Father it evidence direct was the ripe fruit of the Passion and the Resurrection

He now

"E^ex"" is Joel's word Rom. V. 5, Tit iii. 6.

J-

(ii.

28,

LXX.

Kxe<S).

Cf.

Acts

x. 45,

78
Parti.
'

The Holy Spirit

in the

New

Testament

V.

consummated and crowned by His Ascension into This great gift had come from the hands heaven. He had poured it out, and of the exalted Christ the invisible act had been proclaimed by visible and
;

audible tokens.

Actsii.ssf.

But the Apostle goes further. All who heard him, Jews or proselytes, might themselves experience Repent, and let each one the power of the Spirit. 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
the

children^,

and

to all

who are

afar, as

many

as

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
Christ.

of baptism in the
baptized would in

name

of Jesus

The
gift.

all

cases obtain the promised

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
,

XI.

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
Spirit could

gained by experience
^

but

it

had already thrown a

i^/uuSv 17

Cf. Ps. Sol.

viii.

39

ij/xiv

koI tois tekvois

evSoKia

cis

Tov

aldva.
'

See Joel

ii.

32

Isa. Ivii. 19.

The Pentecostal Outpouring of

the Spirit

79
Part
i. v.

broad path of light across the darkness, and the day of a fuller knowledge had dawned. St Luke does not say that the three thousand 5. who were baptized that day received the gift of
immediately, or that they spake with tongues as the original company of believers had
the
Spirit

done when the

account of the

Yet his upon which they entered shews that they were at once animated by a new spirit which was a greater and more permanent maniSpirit

came

to them.

life

festation of the Spirit of Christ.

The
power,
enquiry

Pentecostal outpouring of the

Holy

Spirit

was far more than a miraculous display of spiritual

intended
into to

arrest
faith.

attention
It

the

new
:

and invite was the beginSpirit,

ning of a

new

era

an advent of the

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

sent forth the Spirit

Son hajd been fulfilled. He Son to take up the work of

his

under new conditions. The Pentecost inaugurated But the mission was this second Divine Mission. greater and more far-reaching than the wonders of

was to find presence His a still more excellent way of revealing and power than by the rushing wind and selfthe Pentecost might suggest.
Spirit

The

Cor. xH.

distributing tongues of

fire,

or the seeing of visions,

the dreaming of dreams, the gift of tongues and

8o
Part
I. V.

The Holy Spirit in the

New

Testament

prophecy.
strenuous

The
life

closing verses of the second chapter

Acts
-47-

ii.

42

of the Acts, with their picture of the simple, joyful,

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.

VI.

THE

LIFE OF

THE EARLY PALESTINIAN CHURCH.

iv. 8.

Tore Jlerpof n-Xijcrdel'; Trvev/iaTo? dyiov elirev irpo^ avrov? Acts Apxovre<; tov \aov koI irpea^vrepoi ktX. Kat Ber]6evT(ov avrtov iaaXevdr) 6 TOTTot iv S ^aav Acts
KoX iirXrjaO'qaav airavrei; tov aylov Trvevfj,aTO<;, Kai ekaXovv tov Xoyov tov deov fieTo, jrapprja-ia';. tov Be
(TVVTj'YiJ.evoL,

ir.

3' ^

ir\i^6ov<; tSiv

iriaTeva-avTav

'^v

KapBia koX

^v')(r) fjiia...Kal

BvvafjLei jMeydXr] a-TreBiBovv

to /MapTvpcov ol airocTToXoi tov

rjv

Kvpiov

Irjcrov

t^? avaarda-eco'i, 'Xo-pK re fieydXr]

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
o-e

TO iirXrjpoaa-ev o a-aTavd? Tr]v xapBiav

aov y^eva-aadaC

Acts v.
5'

sf.,

TO

7rvev/j,a

to iiyiov ;...ovk ey^evato dvOpairoi?

aXXa tS
;

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

<j)avov,

koI

(ro(f>ta<;...Kal

e^eXe^avTo ^re.

Actsvi.

5.

avBpa

nrXrjp'q iricnea)?

koI

'irvev/iaTo<;

dybov. .^re(j)avo<; Acts

a'rjjj.eia

vi. 8.

Be

irXrip'q'; ')(dpiT0'i

Koi Bvvdfieco';

eiroiei

TepaTa Koi
Ty

fieyaXa iv

Tm XaS...Kal ovk
del
Tft)

Xcrj^yov dvTiaTrjvai

ao(pi,a kui, Actsvi. 10.

TO) irvevfiaTi, (p iXaXei.

Tfj,i<i

irvevfiaTi toS

dytm avTiimrTeTe'

eo?

01,

Acts

vii.

iraTepeq vfiav tcaX u/iet?.

S.

H.

s.

82
Part
'
.

The Holy Spirit in the

'TTTap^eov Be
irkrjpr}ii

New

Testament

I. vi.

irvevfiaroi aylov, arevtaat et? top

'Irja-ovv

ovpavov elBev So^av Oeov koI

Oeov.

earSsTa ia Se^i&y rod

55.

Acts
15

viii.

2-

ovBeTTO)

Upoarjv^avTO yap 'ijv

irepl

avrmv oara? Xd^oatnv

ovSevl
ei<s

irvevfia

ayiov

eV

avrcov iirfTreirrmKO';, fiovov Be

^e^airrKrfievoi

V'rrfip')(pv

Tore e-n-enOecrav ra? p^etpa?

wyiov.

IBwv Be 6 Xtfieov

on

ovo/j,a toD Kvpiov 'Irjaov. avTow, Kot eKci-fi^avov irvevfia Bid T179 iindeaean rcSv j(ei,p&v rcSv
iir

to

diroffToKcav BiBorai to irvev/ia, irpocrrjve'yKev avro2<; 'x^pi^fiara

Xeymv Aore

KUfiol t7)v i^ovcriav ravrrjp, iva

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
'^9>

viii.

EZttci' Be

ro

'TTvev/Ma

rw

^ikiinra) ktX.

39-

TLvevfia JLvpiov rjpiraa-ev rhv ^iXiinrov.

'ATrfjXdev Be 'Avaviav xal elcrfjXOev
e7ri6ei<}

Acts ix. 17.

eh

ttjv oiKiav, Kal

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)(;

Kal
ZiafiapLa^...iropevo(ievrj

Trj<;

'louSaia? koI TaXiXaia(;

tw

(j>6^cp

tov Kvpiov Kal Ty

7rapaKXr}(Tei tov dyiov 7rvev/jiaT0<s eirXrjOvveTo.

Acts X.
19, "^^
47'fcf.xl.
fr,).

ToO
avTov

06 TleTpov BievOvfiovfjievov irepl rod opafiaro'; ehrev

15

'!rvevfia...dvoi^a<;

Be

IleTpo<;

to a-TOfia
ayiov
eirl
e/e

eT'rrev...expta-ev

6 6e6<; Trvevp.aTi dyL<p Kal Bvvd/j,ei. . Jti

XaXovvro^ tov
iravTai
tov^
7repiTOfjL7Jii...oTi

iieTpov...e'ire'iTeae

to

irvevfia

to

aK0V0PTa<; tov Xoyov.

koI e^ecrrrja-av 01

Kal

eirl

rjKovov

tu eOvq 17 Btoped tov irvevp.aTO'i tov dyiov eKKeyvrai' yap avraiv XaXovvTwv yX(iicrcrat,<s koI fieyaXvpovratv
Tore direKpLBri Herpoi
jjlt]

TOV deov.

Mijn

to vBmp Bvvarai

KwXvaai T Tov to ayiov eXa^ov

Acts
xi.

^aTrnaffijvai tovtov^ o'lTivei to irvev/ia Kal ijjtiet? ;

27
4,

(cf. XXI.

KaTfjXffov diro ^lepova-aXfjfi irpotjirJTai eh 'AiTt(5^aop* 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
Part
i. vi.

of Pentecost was the beginning of a Divine economy which is to continue to the end of the present age. The Paraclete had come to stay.

The Day

jo. xiv. 16.

While the tokens of His coming, the wind and fire, were momentary, and certain of His gifts ceased or Cf. Cor. were suspended after a few generations. His own ""^'
i

presence in the Christian brotherhood was, from the

Pentecost, permanent and assured.
festations of the Spirit

Yet the maniwere variable, and have varied

In the Acts

in fact, according to the requirements of periods,

Churches, and individuals.

we

learn

how

the Spirit revealed

itself in

the experience of

the Apostolic age.

at

The Book

falls into

two nearly

equal parts, of which the

work

in the

second relates
Gentiles.
I.

first shews us the Paraclete Churches of Palestine, while the the extension of His mission to the

at

The Apostles in the power of the Spirit rose once to their new duties. They shewed them-

and ruling the Church, and representing their Master in the face of the world. They instructed the newly baptized, wrought signs and wonders in Jerusalem, proclaimed the Resurrection of Tesus and the hope which it held forth to mankind through their preaching multitudes of men and women were added to the Church; even
selves capable of teaching
. .
. .

Acts

u.

V.l^]'
^'H'^' -A^cts IV. 4,

32^'^'^"'- '+

among

the Jewish priesthood the faith gained a crowd of adherents \ We cannot err in attributing
'

Acts

vi. 7

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.

62

84
Part
I. vi.

The Holy

Spirit in the

New

Testament

to the Spirit of Christ this great accession of strength.

Moreover, these new powers were found to endure Quite early in the course of the test of suffering.
the history
Actsiv. sf.

we

see Peter and John standing before

the Sanhedrin, which

Caiaphas.

was still led by Annas and few weeks before the situation would

have

Actsiv. 13.

Now the Apostles much freedom^ and speak with as are fearless, and conviction as if they were addressing a Temple crowd. It was borne in upon the assembly that these disciples were animated by the same spirit which
filled

thjem with alarm.

had characterized the Master they had been with Him so long that they had caught His manner, and
;

inherited

the of

independence,

the

directness,

the

Acts

iv. 8.

Mc.

xiii.

His spirit. But, in truth, their was not boldness 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. was filled with Holy Spirit the Lord was fulfilling to him the promise to His disciples that when they stood before rulers and kings for His sake, it should be 'given them in that hour what
incisiveness
;

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.
left

But

if

they did, no doubt could

their return to their

have been
^

when on

own

irappijoria.

Their ^6^0% t&v 'louSatW (Jo. xx. 19) had given place to This setting loose of the tongue in the service of

Christ

and the Gospel

of.

is

one of the normal signs of the

Spirit's

working;

e.g. Ps.

li.

13

15.

The

life

of the

earfy^ Palestinian

Church

85
Part
i.

company, as they prayed

for strength to persist in

vi

which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak

their witness to Jesus Christ, the place in

ActTi^si.

word of God with boldness. As the wind and 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 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
the
fire

Heb.
'^
'

xii.

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
interests
at

once imperilled by the

conflict

of

certain to arise in so large a clientele of

;

untaught members
to
fall

many who

joined

it

in

the

excitement of Pentecost might have been expected

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.

Pss. xcvi. 9, cxiv. 7, Joel
iii.

See Exod.
16.

xix. 18, i

Kings

xix.

n,

86
Part
I.

The Holy Spirit in the

New

Testament

vL

fellowship of the body, in the Breaking of the Bread and the Prayers'^; they readily accepted the discipline
of the Christian
early
life.

Believers were

known

in those

days for their joyous, single-hearted piety,

Actsii.46f.

Actsiv.32.

Acts

ii.

44.

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, and to have one heart and one soul. 2. This early manifestation of the Spirit proyoked after a time a counter-manifestation of evil. The first outbreak of evil in the Church of Jerusalem arose out of an excess of zeal which in itself 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
believers

Acts
^^

iv.

who

still

began
those

to

strip

themselves of

proceeds to the
Actsiv.
^

owned property in lands or houses it and devote the good of the community. Among

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.

The
ix,

Aramaisch, p. 142, and Deissmann, Bible Studies, p. 307 ff. gift of iro.p6.KKf\fTVi is connected with the Holy Spirit (Acts 31), and with the office of the prophet (i Cor. xiv. 3).

The

life

of the early Palestinian Church

spirit

87
of
Part
i. vi.

the simple outcome of the inner Hfe of the

unselfish love.

were

But there were some whose motives 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
less pure,

fellow-believers

without a corresponding

sacrifice.

The man
his wife,

presented part of the price of the land

if it

which he had sold as

had been the whole, and 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 Ananias had suffered Satan to fill it had received. a heart which ought to have been full of the Spirit He and his wife had, at the suggestion of of God.

when

questioned, told the

'

Acts

v. sf.

the evil
to lie

spirit,

attempted to deceive the Holy Spirit,

Acts
v.

not to men, to Peter and John or to the whole They had dared to tempt brotherhood, but to Gocl^.
the Spirit
to detect

of and

the Lord, to put to the

to punish.
It

trial

His power

rh i^v^im
^

was a sin unto death,

it

jl'v.

6.

although
life

it

may be hoped

that the loss of temporal

^fj'x^!"^"

did not in this instance carry with

the infinite

30

ff-

But in any case the impression produced was great and salutary -reat 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
penalty of the second death.
:

Acts

v.

n.

*vcrao-^at ro m/eu/j.a to a,yun'...ovK ajiev(rto avOpumoi^

dXXa tm

$&.

Blass:

"

i/fv8co-tfoi

riva /a//re...'Ei^u'cra)

dat. ut Xeyeiv

etc. Tivt."

88
Part
I. vi.

The Holy

Spirit in

the.

.New Tesiameni

sacredness which could not be violated without incurring the severest penalties. He that

with E

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
is
;

was a
3.

peril in the possession as well as infinite gain.

second trouble, which arose within the

shortly

Church
happily.
Acts
vi. I.

perhaps

afterwards,

ended

more

The

internal peace of the Church, hitherto

unbroken, was threatened by a feeling of jealousy

on the part of the Hellenists towards

speaking brethren.
rise to

their

Aramaic-

Before a rupture could occur

the Apostles intervened, and the matter which gave

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
Acts
vi. 3.

men

of

approved

life

(/xa/)Tv/)ow)u,evovs),

and wisdom.
spiritual
;

This provision

is

the

but full of spirit more noteworthy

to

because the duties of the Seven were not directly

it

was

their part to "serve tables,"

i.e.

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
is

Ps. Ixxxviii.
is

S).

The second
its

half of the saying

less often
oltt

quoted but
//.aKpav

necessary to
T^s
jSacriXetas.

completeness

o 8c fw.Kpa.v

ifi.ov

am

There

is

danger either way, but most danger in

with the Smkovui

distance from Christ.

T]7
StaKovlq. tov
2).

Xoyou,. as contrasted

tcok

rpairf^mv {v.

The lifeofjhe early Palestinian Church

S9
Part
i- vi.

even in this lower office the Seven had need of a full measure of the wisdom which comes from the Spirit of God. It was realized that as Bezalel and Pholiab needed to be filled with the Spirit when "they undertook the building of the Tabernacle, so 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 offaith and Holy
of grace and power. When he spoke in men were powerless to withstand the wisdom and the spirit with which he spoke when he was brought before the Sanhedrin, his face was In the last scene he is still as the face of angel. full of Holy Spirit as in the first gazing into heaven in a spiritual ecstasy he saw God's glory, and
Spiidt, full

Exod.
!!!!ir/

^^^3^-

Actsvi.
'

5,
'

'

the synagogue,

Acts

vii.

Jesus standing on the right hand of God his dying prayers are echoes of the prayers of the Lord upon
;

the cross.

Nowhere
there a

in the history of the Apostolic

more suggestive picture of the character which is inspired by the Spirit of Christ a character at once strong and tender, forceful and Towards the end of his defence Stephen spiritual.
Church
i3

spoke with a severity which perhaps exceeded the bounds of prudence Stiffnecked and uncircumcised in hearts and ears, you always resist the Holy Spirit ;
:

;,

Acts

vii.

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
Part
I. vi.

The Holy Spirit

in the

New

Testament

Acts
'

vii.

he united the spirit of love, and fell asleep with the Yet prayer, Lord, lay not this sin to their charge. 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 Church, and there were doubtless others who in like circumstances would have exhibited not less conspicuously the power of the Spirit of
the Jerusalem
Christ.
4.

Another of the Seven, Philip by name, ap-

Acts

viii.

'

Cf. Acts

i.

Sa^pff).
Acts
viii.

"" "''

proved himself as an evangelist or itinerant preacher of the word. Driven from Jerusalem by the great persecution which followed the martyrdom of Stephen\ Philip found a refuge at the city of Samaria Sebaste seems to be meant^ and set himself to witness there to the Lord Jesus. Signs of the Spirit's presence 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. Something was wanting which Philip could not supply, and the Apostles Peter and John, who were still in

Jerusalem, came
Acts
vi. 6.

work.
^

As

it

down to inspect and confirm Philip's belonged to the Apostles to lay their

of the word

For the time neither the ' service of tables ' nor the ' service could be carried on at Jerusalem ; the Church there
'

was broken up, only the Apostles remaining

viii.
"

at their posts (Acts

i).

Reading

tj?v jto'Xiv

with

NBA.

The

life

of

the early Palestinian

Church

91
Part
i. vi.

hands with prayer on the Seven, so now these two K'^o^X^ss prayedfor Philip's converts that they might 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. At Samaria as at Jerusalem the Spirit's coming was attested by signs which could not be misunder;

Actsviii.

'*

'

joei

ii.

28.

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

supposed that these two men who had come from Jerusalem possessed a magical power unknown to himself, and he made overtures to them But the laying on of hands to sell him their secret. and the prayer which accompanied it possessed no
fact.

He

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 for thyself with money that which

thoughtest to
is

purchase

of God. hands was a Yet if the Apostolic laying on of merely symbolical act which possessed no magical
the gift
^

On

the Biblical references to

'

laying

on of hands
cf.

'

see the

writer's article in
* 'EXa/i)8ovov,

Hastings' Z>.

J3.

in.

184 f., and

Enc. Bibl. 1956.

Dr Hort explains this imperfect not iKa^ov. signs 55 : " that is, shewed a succession of each as of the Spirit." But k^A^^avov corresponds to iirerCOea-av gift the also in turn received the imposition of hands he received
differently, Eccksia, p.
:

of the Spirit.

92
Part
I. vi.

The Holy
it

Spirit in the

N^w

Testament

virtue,

to connect spiritual gifts.

Actsxix.6.

was a ministry with which God was pleased Whether it haid been employed 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 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.

a place, after the teaching of baptisms, among ihe first pHnciples of Christ. It is a natural if not a give
it

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 and above the new birth by which they passed at their baptism into the life
certain spiritual gifts over

of

faith.

To return to Philip. As the book proceeds, he 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
is

Acts

viii.

Gaza.
.

It

is desert,

the historian says

he means the

city or the

road to

and whether 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 Dr Knowling, ad loc.
for

these divergent views are given by

The
and the

life

of the early Palestinian Church

93
Parti.
1

result was the conversion and baptism of 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 represents this sudden change of route as a rapture
:

the Spirit

of the Lord caught away Philip, and

more^.

the

Acts vm.
^^'

Eunuch saw him no

Like much else in the Acts that relates to and emanates from the Palestinian Church, the language is cast in an Old Testament
mould.
Elijah, shall carry thee

The Spirit of Jahveh, Obadiah said to whither I know not and

;

Kings

when
*

at length Elijah
'Western' reading,

went up by a whirlwind, the

jrve.viJja.

The

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
Part
2
I. vi.

1^^^

Holy Spirit

in the

New

Testament

sons of the prophets urged that search should be

Kings

ii.

made

for

him

lest

peradventure the Spirit of Jahveh

Translated into prose,
to

Bel 36.

hath taken him up and cast him. upon some mountain

or into some

valley.

the

mean that Philip words of 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
;

St Luke may be taken

mere

ecstacy'

arrived at

shews us Philip Azotus and pressing on from thence to

;

for the next verse

Actsxxi.
E'ph.'iv.ii.

to have taken up his His work of 'serving tables' at Jerusalem may have come to an end with the dispersion of the Church, and events had shewn that he possessed the special gifts of a Christian teacher.

new scenes of work. At Caesarea Philip seems

abode.

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
;

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
well suited to
'

Such as

is

described in 2 Cor.

xii.

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
comes
his

life

of the early Palestinian Church

in

95
Parti.
vi.

to

light

the second

half of

the

Acts.

Twenty

years or

house in that place of St Paul on the last journey of the Apostle to J erusalem '. Philip by this time had four daughters,

more after his arrival at Caesarea city was for some days the restingActs xxi. 9.

who

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
life

followed the single

(Trapdevoiy,

gifts to
wills.
5.

every

member

of Christ severally as

He

Cf.

Cor.

^"- *'

"

With

the conversion of St Paul

we

are not

directly concerned, for

Spirit of Christ but

it was effected not by the 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 his hands on Saul, that he might recover sight, and Thereupon there fell at be filled with Holy Spirit. once frovt Saul's eyes as it were scales, and he Here recovered sight, and arose and was baptized. and is the laying on of hands precedes baptism, 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
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 ?
^

Actsix.
'^
'

Was

it

Cf. I Cor. vii.

34

17

irapOevos ixepifiva

to.

tov Kvpiov.

96
Part
I. vi.

The Holy Spirit

in the

New

Testament

quasi-Apostolic authority\
again,
it is

In the case of Saul,

not clear whether the gift of the Spirit preceded, accompanied, or followed baptism nor is
;

it

necessary to distinguish the stages of an illumiIt

Is

nation which was practically a single act. important,

however, to observe that even in his unique experience the visible signs of the invisible
Cf. I Cor.

had 'seen the Lord,' and been changed by the sight, needed nevertheless 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
Gift are not superseded.
;

He who

preaching of an Evangelist or an Apostle.

6.
its

By

this

time every part of Palestine had

;

Christian congregations

and the chapter which

describes the conversion of the Apostle of the GenActsix.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
6 o<^dc(s
croi.

Acts

ix.

170

Kvpio^ dn-eoToA.Kei'

/ae, 'Iijo-oBs

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
others

life

of the early Palestinian Church

97
:

being edified

would punctuate the sentence differently and walking in the fear of the Lord
Spirit

Part

i. vi.

and by the comfort of the Holy

The

vital

question

is

as to the

was multiplied. meaning of napa,to the Acts

K\r]crL<s

Tov aytov vvevfiaTO'S.

Coming

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

still

known
give to

to St Luke.
jrapakXr^crts

It

seems
'

more precarious
it

to

here only in the N.T. the sense of

crnKXijcrts, 'invocation.'

Exhortation'
'

can scarcely
suits

mean

here, but

'

encouragement,'

comfort^'

the context well

of this the harassed Church had

Holy Spirit, now that outward peace was restored, and His voice could again be heard, was able to impart. Fear of God and comfort
need, and this the

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 No real antinomy was felt to exist the New.
between the two
the Christian
life
:

the sense of

awe

that guards

sin, and the sense of peace from the Spirit of Christ, comes and gladness that are complementary and not mutually exclusive

from

principles.
7

A new and

far

wider

field

was opened by the

welcome than of invocation; the cry Veni, Creator 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.
of joyful
Spiritus belongs to
s.

H.

s.

98
Part
I. vi.

The Holy Spirit

in the

New

Testament

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 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.
Actsx.
19.

the presence of an Apostle

But the question was

Spirit.
It

in fact

answered

for

him by the Holy

:

was the

Spirit

who

Actsx.

38.

Acts

X.

44;

''' '^'

Acts

xi. 17.

bade him go with the messengers 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 As the Lord Jesus had yet unbaptized hearers. 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 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 the Lord? If God gave thetn the like gift as Hv^ did unto Jewish believers, who was Peter or any
in the first instance

of Cornelius

human

minister that he could withstand

God}

second Pentecost had proclaimed the admissibility

The

life

of the early Palestinian Church

99
Parti,
vi.

of Gentiles to Christian baptism \ arid thus laid the

foundation of a Catholic Church.

received the Spirit,
'

whether Jews or Gentiles, some received Him as the Spirit of prophecy and prophesied,' or became prophets.' Such were Judas and Silas and Agabus, and others whose names are not given. At first, as might have been expected, Jerusalem was the centre of
8.
all

While

believers,

'

Acts xi. 28,

^^' ^^'

prophetic activity, from which prophets, singly or

in bands,

went

-forth

to

visit

other churches, as

But the gift of prophecy was not 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, ^''^(
occasion arose.
limited to the
;

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 the most gifts' prophecy was the noblest and enduring, and for Jewish Christians it had the advantage of appearing in the light of a revival of

Cf. Acts X.
xi.

45

Kcu.

htX

TO. $vyj

-q

Scopea tov KvevjiaTO's tow ayiov

eKKi^vrai;
1^ T^fiai iv
'

15

i-TreTrecrev

to

Trviv/J.a

to ayiov

eir

avrous

(aa-irep (cat

apx5"

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,

At

least

xxi.

f.

72

loo
Part
I. vi,

The Holy Spirit in the

New

Testament

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
us.

decree which gives the decision of the conference

Acts XV.

begins, It seemed good to the

Holy

Spirit

and to

The

Paraclete

who was

with believers individually

was assuredly
capacity.
infallibility

Church in her corporate This claim must not be taken as one of

also with the

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.
iii.

reads

eS 7rpd$a.Te, ipepofievoi (D^'^^ /eren/es,

1 2

Irenaeus

14

ambulantes, Tertullian de pud.

ucciantes uos) iv rtS dyim Trvev/jiaru

VII.

THE FOUNDING OF THE GENTILE CHURCHES.

^Hcrav
irpoijyrJTai,

Be

iv

'AvTio^xeta

Karh
6

rr]v

o?iaav

eKKXr]a-iav Acts
'%vfiecav

xiii.

kol

BiBdaKaXoi, o re Bapvdj3a<} Kal

K.vprjvato^,

'

Ka\ovfievo<!

Niyep, Kal Aovkio(;

M.avai]V re

apwBov rov
yovvrmv
rrvevfia

rerpadp')(pv avvrpoipo^ koI %avXo<;.

Aeirovpeitrev

Be

avrwv rm
dyiov

KvpLtp

koI vrfarevovrcov
Brj

rb

to

A<f)opia-are

p,oi

r6v

^apvd^av xal
rore
VTjo-rev-

'SiUvXov et? TO epyov o irpoarKeKKripMi avrov's.

cravre<i

Kal irpoa-ev^dp.evoi xal emOevre's

rd<s ')(etpa<s avroi<!

drreXvirav.
rrvevfw.ro'i

avroi

fietf

ovv

iKTrep<f>0evre<;

vtto

rov dylov

KarrjXdov et? XeXevKiav.

xiii.

or
'O

re /MiOrjral eTrXTjpovvro %a/3a? xal irvevp,aTO<; aytov. Acts

KapBi,oyvd)(nr]<s
6eo<;

\tn, \f/ A \ rrvevpM to ayiov Kavwi Kai ij/niv.

ep-dprvprjcrev

avroi<i,

Boii'}

to

^^'

Acts XV.

8.

AifjXdov Be rfjv ^pvyiav

divre<i viro

kclL

VciXariKrjv "ympav,

KwXvrr]V

Acts

xvi.

rov dyiov
Be

"TTvevparoi;
rrjv

XaXtjaai 'rov Xoyov ev r^

eireipa^ov
avrov<;
ei?

'Ao-ta"

eXOovre's

Kara
koL

M.va-[av
e'laaev

~Ridvviav
'Iijcroi).

rropevOrivai,

ovk

to

irvevfia

'Ejyevero

Be . . .TlavXov . . , iXOeiv
elirev
;

et?

"E^eo-Of

/cat

evpeiv Actsxix.

Ttm?

p,a0T]Td<;,

re

ttjoo?

avrov<i
rrpo<s

iXd^ere
riadrjre

tntTrev(ravre<;

oi

Be

Ei -jrvevfia ayiov avrov 'AX\' ouS' el

re Et? ri ovv e^air.

6.

irvevfia dyiov itrriv '^Kova-ap.ev.

;

emev

ehrav Ej? to ^ladvov ^dirriapa. .aKovaavre<; Be e^wTrrCadrja-av el<; ro ovopa rov Kvpiov ^Irjffov' Kai evidevro<i avrol': rov YlavXov j(e2pai rjXOe to Trvevfia ro ayiov eir ai/Toi/9, eXdXovv re yXaxro'at'; Kai eirpo^revov.
oi Be

I02
Part
I.

The Holy Spirit

TTpevfia

in the

New

Testament
fioi

To
Xeyov

ro

ayiov
Kal

Kara
-jravTl

-rroXiv

hia^apTvperai

'
Actsxx.23.
Actsxx.28.

on

Bea-f^a

xal

BXtyfreK fie fiivovcriv.

TJpocre'X^eTe eavTol<s

rS

iroiixvim ev a> vfiai to

irveviMa to Hyiov eOero ema-Koirov^.

Actsxxi.4.

Tc3 Xlai/Xo) eXeyov Bia rov TTTew/iaro?

'lepoaoXvfia.

jMr)

eTTt^aiveiv ets

Actsxxi.
10 f.

"Aya^a,

t^? 'lovSaia^ 7rpo(f>T]Tr]9 ovofian eavrov tou? TToSa? Kal rd? %ei/3a? elwev TdSe \eyet t6 irvevp^a to dyvav Ilov avhpa ov ecrnv fj ^(ovrj

KaTTjXdip
Kal
.

Tt?

diro

ST^cra?

avTrj ovTco'} Sija-ovaiv ev 'lepovo'aXrj/j, o(

lovoaloi.

I,

The

dispersion

of the

Jerusalem Church

Acts

vi. 5.

which followed the death of Stephen carried some of its Greek-speaking members as far as Antioch in Syria. A proselyte from Antioch had been among the Seven, and now through the labours of these
scattered
disciples

congregation
the

of
the

Christian

Hellenists

arose -on

banks

of

Orontes.
the

When
Actsiv.36!
cF XI
'23 r
'

the tidings of this

new beginning reached

(Tr'apek-

Acts

xi.

26

mother Church Barnabas was sent down, as Peter and John had. been sent to Samaria, and this 'son 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 importance 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.

The founding of

the Gentile Churches

103
Parti,

Jerusalem Church could not be, a purely Greekspeaking body.

It was in the Church of Antioch that the move-^ ment began for evangelizing the Greek lands to the

ifF.

'-

Actsxiu.

West.
tion at

In the spring of a.d. 47^ a solemn

'liturgy'''

with fasting was being conducted in the congrega-

Antioch by a group of prophets and teachers,

gifts

men
Holy
It

recognized as possessing special

of the

Spirit, among whom were Barnabas and Saul. 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.

ac^upto-zteVos is eiayycKiov

6eov.

The LXX.
XX.

uses this verb in reference

(2)

to

(i)

Israel

(Lev.

26),

and

Levi (Num.

viii.

11).

A17 places

the

command in the light of an answer to the You have sought guidance here it is.'
'

prayers of the Church.

Church through the Prophets and Teachers, In the Divine purpose the separation was made long before;
^

By an
i.

act of the

cf.

Gal.

15 6

d.(j>opia-aii

[li

fK KOtXta; /xrjrpos

p-ov.

104
Parti,
Vll.

The Holy Spirit

in the

New

Testament

laying on of the hands of the other prophets and But it was felt that teachers, and so dismissed.

they had received their mission not from the Church, but directly from its Divine Guide they were sent
;

Acts
4'

xiii.

out by the

Holy
the

Spirit.

Thus
His

missions of the Church to heathen

lands were set on foot

illapse

by an act of the Spirit. As 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.

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
lay
;

From Antioch

way

the Spirit of Christ.

2.

The
for

Paul,

preaching of Barnabas and Saul (or St Luke uses his Roman name now

that he has entered

on an Imperial
of
the

mission'')

was
less

followed

by an
or

effusion

Spirit

not

abundant
Pisidian
Acts
2
xiii.

less fruitful than that which had attended the preaching of the older Apostles. At

Antioch, the

first

place

in

Asia

where converts were made, the

^

disciples

Minor were con-

It

Seleucia
tions

does not appear that the missionaries were directed to and thence to Cyprus by the Holy Spirit Early associa-

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
Spirit.
Part
i.

tinually filled (iTrXrjpovvTo) with joy

and Holy

occasion was one for depression, for persecution 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 missionaries
life

The

went

the same feature of primitive Christian

itself in

repeated

every city where the Church

was planted.
3.

Further, the Spirit by

first is

whom

St Paul was

sent forth at the

seen afterwards controlling

is

and directing

his way.

This

specially clear in the

course of events by which he was led to pass from

Asia Minor to Europe.

Acts xvi,
the

It is

unnecessary to enter

here into the geographical puzzle connected with

6,
7.

Whatever may be intended by

(tt^v

Phrygian and Galatic region

it is

^pvyiav koX

TaKaTiKriv -^wpav),
in their

evident that at a certain point

second journey the missionaries resolved to carry their work to the western sea-coast, but before they could fulfil their purpose they were prohibited

by a Divine Voice within them

or in the
Acts
xvi.

mouth of a prophet: they were, forbidden by the Holy Nothing could Spirit to preach the word in Asia".
'

Cod.

represents the prohibition as ultimately removed by

;

the

same authority
CIS

in Acts xix.

it

adds :

eiTrei'

avrm to nvtv/xa

mouTpi^iiv

T^v

'Ao-t'av.

Cf. xx. 3

where

inserts,

dinv

Se to

m/iviM. auTcS VTTOCTTpt^ttv 8ia r^s MaKcSovta?.

io6
Parti,
VII.

The Holy Spirit

in the

New

Testament

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,

them
call

not.

the Spirit of Jesus suffered Neither Asia nor Bithynia was to be

:

evangelized on the present occasion

some other

was more urgent. It is remarkable that in both cases the guidance was negative only, keeping the
missionaries from a false

whither they should go.

Acts
xvi.

move but not pointing out The actual step forward

or,

"was

determined by circumstances

as in the latter
Spirit's

(wasaiovT^i).

instance,
-(vork to

by a dream.

It

was no part of the

supersede the reason or the judgement; but

them free to work upon the facts. In 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
rather to leave
this

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.
Acts
^''
xviii.

Apollos

who had been

there before

him and

taught the things concerning Jesus, knew only the baptism of John, and though a fervent believer had

The founding of

the Gentile Chttrches

107
Parti.

not received the baptism of the Spirit.

Apollos was

now

Apostle found at Ephesus a band of disciples who, if they had not been under
the instruction of the Alexandrian teacher, occupied
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

at Corinth, but the

''"'

^a.^

nearly the

same

Spirit

(dW
this

or3S'

et

irvevfjux.

ayiov

Icttlv ^Kovcrcf.fJ.ev).

Upon
Christ.

they were instructed and baptized into The Apostle then laid his hands on them,

and John on the Samaritans, and with the same result the Holy Spirit came upon them, with
as Peter
;

signs following

they both spoke with tongues

and

Acts

xix.

prophesied.

would be precarious to gather that St Paul everywhere as a matter of course laid his hands on
It

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
It is at least significant was possible. 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

when
that

this

we

find

108
Part
Vll.

TAe Holy Spirit

in the

New

Testament

I.

presumption that the laying on of hands after baptism by an Apostle was a recognized custom of the whole

Church and one which

5.

it

had pleased God to honour

St Paul laid his hands at

with special gifts of the Spirit of Christ.

The men on whom

Actsxix.
6.

Cor.xii.

ii2o,i^!'i'i.

Actsi. 16,

xxvm.

25.

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 them. In the Pauline churches the prophet counted 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 David or Isaiah^ so now He spoke by these men in Qgjj|.jjg cities and in the midst of congregations
;

largely

composed of Gentile converts.

The coming
it

of the Spirit had restored to the Church the gift of

prophecy, and the prophets, in

fested,

whom

was manithe

took rank

in

the Church above the local

bishops and deacons to

whom were committed

lower gifts of government and service.

local ministries were not undervalued in the churches founded by St Paul, nor was
6.

Yet the

their relation to the Spirit overlooked.

Presbyters

Acts XX.
'^'
'

were appointed in every city where a Christian society had been planted, and were taught to regard 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
Parti.

possessed a charisma, a special gift which if not equal in dignity to that of the prophet, qualified them
to
fulfil

their
It

own

special

work
all

in

the

Body of
of the

^8''iv.i''

Christ.

was

realized that the

One
the

Spirit of Jesus

\^'^'^-

'

Christ supplied the needs of

members

Church, distributing

to

each one severally such a

cf.
""''

Cor.

measure of grace as
life

his office or his condition of

"'

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.

alone

it is

But from the second part of the Acts clear that His Mission was no less world-

wide than the destiny of the Christian Society. Contrary to the expectation of the Apostles, the

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
Spirit

and Elders assembled

at

Jerusalem to consider the

God,
Acts xv.

who knows the 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.
claims of the Gentile converts.

This

fact disposed finally of the

attempt to convert
It

the Church of

God

into a Jewish sect.

common
Spirit

possession by

Jew and

Gentile of the

was the same

which saved the principle of catholicity.

PART

II.

THE HOLY SPIRIT IN THE TEACHING OF THE NEW TESTAMENT.

I.

II.

III.

IV.

V.
VI.
VII.

The The The The The The The

Synoptic teaching of our Lord.

Johannine teaching of our Lord Johannine teaching of our Lord

teaching of the Pauline Epistles teaching of the Pauline Epistles

(i).

(ii).

(i).

(ii).

teaching of the Pauline Epistles

teaching of

(iii).

other New Testament

writings.

noAAfic TrpocoxHC AN&riNCiJCKONTec tA BsTa Ae6M69&, Tna m?)

npoTrerecTepoN ei'ncoMeN tina h NOMfccoMEN nep) aytcon.

ka}

npocexwN
coi ytt6

Ti|i

tcajn

eefcoN ANAfNticei MBTii TTiCTHC K&t Oecp lipeckaI ANOifi^ceT&f

KoycHC TTpoArivfecoc Kpoye tI KeKAeiCMeN* aythc,

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,

Lc.

iv.

17

21.

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. El Be ev SaKTvEl Be iv irvevXj) deov i<ya> eK(laTL Oeov iyo) eiejSaWco rd Batfio^dXKco Td Sai/jiovia. . via, .

Mt.xii.28.

Lc.

xi. 20.

Uaaa
Kal

dfiapria
Tots

Mc.
28
31

iii.

^Xaa^fiia
Be tov

ff.

Mt.
d<f>e0i]<reTai
dvdpd>irot.<i,7f
f.

xii.

Lc.

xii. 10.

7rvevfUtT0<i

pKa<r-

^ftia OVK d^e6'^-

HavTa d<f>e0i]<rerai T019

vioi<;

aeTai.
eiiry

Kal

h<}

edv

t&v
d-

dvOpm'jraiv,

to.

Xoyov xara tov vlov tov dvd(f>e0ij'

Ha? o? ipeZ Xoyov eh tov vlov TOV dvdpmirov d(peOriaeTai avTot'

IJuipTquara koX ai
^Xaa<)yr)fiCai

ffptotrov,

Tm

oaa eav ^Xaa^/M^aa)o<s 8'

cerai
B'

avTw
eXirr/

Ss

Be

eh

to

dyiov

dv

Kard
tov

irvevfia
fiija-avTi

a-iv

dv pKaa--

TOV

7rvevfiaT0<s

^Xaa^rjOVK d(j>e-

^tjp.T^a'g

eh
TO

to

dyiov, OVK d^edijffeTai

6ijaeTai,

irvev/jM

Srfiov

avTm

ovTe

ovK

e)(ek a<})etriv
s.

eh

ev TovTeo TcS aia>vi

H.

s.

114
Part
II.
i.

The Holy Spirit in

al&va,
aXTut

the

New
fie\-

Testament

Tov

ovre

ev

t^

evo'X^ov
Mt.vii. II.

eariv aloo-

viov dfiapT'^fiaTO'i.
grrt

\ovn. Ei oiv
So/jbara

u/iet? iro-

Et
vqpol

otiv vfieli TTO-

Lc.

xi.

13.

eXeyov Hvev/jLa
e'^ei.

VTjpol ovre<! o'lBaT

virdpj(pvre<;

aicddapTov

dyaOa

Bi-

oiBaTeBo/iaTa aya6a, BiBovat,

Bovai ToZs reKvoi<i

vfi&v, TToao)

TOK TeKiroatp
iraTTip

fiaX-

voK

vfjuav,

Xov

6 -TraTTjp vfi&v

fiaXXov
TTv

6 ev Tots ovpavoi<!

i^ ovpavov

Bdxret

Bataei

dyaOh

rots

ev fia ay 10 v

alroxxTW avTov.
Mc.
xii.36.

rol<;alTovaLvavTov.

AvTos AavelS

el-

Mt. xxii. Trev ev rm wev43 ffiari T^ dylip ktX. Lc. XX. 42.

IIw? ovv AavelB ev irvevfiari KoXei

Autos ydp AavelB Xeyet ev /StySXw

avTov Kvpiov, Xe-

'^aXfi&v ktX.

yav
Mc.
II.
xiii.

ktX,

Oil
vfji^l<S

yap

eare

V
ecrre ol

^ap
TO

ii/i6i9

To
irvevfia
vfia<;

yap

ayiov
BiBd^ei

01 XaXovj'Tes

XaXovvre';
TTvev/ia
v/j.5>v

Mt.
cf.

X. 20.

Lc.xii. 12;

aXXa

TO irvevfia to

dXXa

ev avTy

Ty

Lc. xxi.
f.

&yi,ov.

TOV TTarpoi
TO XaXovv ev

Spa

Bei eLiretv.

14

vfitv.

Mt.
19.

xxviii.

MaOr/reva-aTe iravTa

to. eOvr], ^a-n-Ti^ovTei

avTom eh

to

ovajxa TOV iraTpbt KaX tov vlov Kai tov dylov TrvevfiaTO^.

Lc, xxiv.

'ISou iycb e^airoa-TeXXo) ttjv eTrayyeXiav tov iraTpo^ fiov

e(j>

48 f.

cf.

vfici^'

vfielv Be

KadiaaTe ev Ty iroXei ew? ov evBvariaBe

Actsi. 5,8.

e^ v^jrovi Bvva/xiv.

The

Synoptic recollections of our Lord's teaching

Spirit are few, but perhaps as

upon the Holy

to expect.

many

as the scope of the first three Gospels

It is

might lead us 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

I.

115
11.
i.

It is

convenient to begin, as St Luke begins, Pan

in

with

the

announcement

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
the

all

that Jesus

taught about Him.

The Spirit of
the

Lord

hath anointed
roll

Lord is upon me, me to bring good

Book

because
tidings

Lc.

iv.

18

Mnto the meek.

read out of the

So begins
of the

the lesson which Jesus

of Isaiah.

The

words have been taken by some interpreters of

Isaiah as spoken
himself, while others regard
into the

by the prophet them

in

reference to

as put

by him

either case their

mouth of the Servant of the Lord. In meaning was not exhausted by to-day, the Lord prothe experience of the past ceeded, has this scripture been fulfilled in your ears. That day they had heard the voice of the true Christ
;

lc.

iv. 2

of God.

Christ takes His stand upon the words of 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
the
of Israel.

The

He

accepts the character of the Lord's

Anointed which had belonged to the prophets, the

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
priests,
;
,

'

See

p.

56

f.,.

where the

facts are considered ih

connexion

-with the history of the Ministry.

82

ii6
Part II.
i.

The Holy Spirit in the

New

Testament

proclaim a

new

Jubilee\ an acceptable year of the

prisoners
shall

Lord
own.

in

which captives and

be

released and the poor shall

come again

into their

But as the mission on which he is sent goes deeper into the heart of things than that of the Old

Testament
office,

priest or prophet, so the anointing

is

He

has received

no mere formal appointment to an

or even a special gift of prophetic power, but

the flooding of His whole humanity with the light

and power of the Divine

of a plenitude of spiritual
last

Spirit.

He

is

conscious

gifts

The
I

a fulfilment of the earlier Messianic outpouring of the Spirit has beg^n in His person He has received from the Father the
;

which constitutes at hopes and experiences.

To.

ii.

so,

unctipn which

He
;

will hereafter

give to the Church.

call

But

for the present

He

does not actually

'

Himthe

self the Christ

He

claims only to have

fulfilled

rdle of the Serva,nt of the Lord.

The Lord
is

hath

anointed

me

to bring

good

tidings'

sufficient

basis for the ministry of preaching

and healing with

Mc.

u. lo.

which His work began. 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
Whosoever shall blaspheme, He taught, against the Holy Spirit has no remission for ever, but
direction.
'

Mciii. 29.

Delitzsch

ad

loc.

"

"1117 N'Ji? is

the expression used in the

Law

to indicate the proclamation of

it."

freedom which the year of

Jubilee brought with

The Synoptic Teaching of our Lord

is Tii/iy
'

iiy
Part ii. i

All acts of sin shall be of an eternal sin. remitted to men on earth except one for the man who has blasphemed the Holy Spirit there can be no remission either here or in the next age such a
; ;

Mc.

iii.

man

is

in the grip of a sin

from which there

is

no

discharge.'

The words are followed in St Mark byone of that Evangelist's rare notes of explanation because they said, 'It is an unclean spirit that he has.' 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.

Mc.

iii.

30.

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, The man and, if deliberate, was past forgiveness.

who was capable of calling good

Source of holiness
sin

evil,

of painting the

in the colours of Hell,

was beyond
;

repentance and therefore beyond forgiveness

his

must pass with him unremitted

into the next

aeon, to which the earthly mission of the Saviour

did not extend.

Ii8
Part II.
i.

The Holy Spirit

in the

New

Testament

The first and third Gospels contrast this blasphemy

against the Spirit with blasphemy against the Son of Man whosoever shall speak a word against the
:

Ml.

xii.

32,

Lc.xii. 10.

5"^^

j/a^^

it

shall be forgiven

him ; but whosoever

shall speak against the Holy Spirit it shall not be There is reason for supposing that forgiven him. this form of the saying may be a doublet of the But the thought is dormant in Marcan form\

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.
is Mt.xii.28.

In the course' of the same conversation there

direct teaching

some

upon the subject of the

of Kingdom, of God come upon you. The presence of the Divine Spirit marks the advent of the Divine Kingdom, and its

casting out of unclean spirits.

If I by

the Spirit

God cast out

the demons, then is the

presence
.

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
is

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

W.

of course be careful not to attribute to our Lord

'

See Driver in Hastings, D. B.

p.

iv. p.

588 f.

C. Allen,

St Matthew,

136 f.

The Synoptic Teaching of our Lord

allusions
to

119
Part 11.
i.

Jewish ideas which may be due to 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

mental disease, as on one occasion 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
;

He personifies a He rebuked 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.

i.

23, 26, 27,

iii.

11, v. 2, 18, vi. 7,

vii.

'25;

and

the corresponding passages in Mt. and Lc.

^

E.g.

Mc.
iv.

25, ix. 25.

7re<^t)u,o)cro

'

Mc.

eirerlji/qirev
* =

39 Cmev Ty OaXdcra-r] '%ua7ra, avrm 6 'I. XeyMV ^ijxioBrfTi).

(cf.

i.

25

So Mc.

See the bibliography given in Hastings, J). C. G. i. 438 b. Mt and Lc. are less careful to make this dis;

tinction.

I20
Part II.
i.

The Holy Spirit

in the

New

Testament

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
man

is

the expeller of the

evil forces
is

which harass and

source in

defile

human

life,

He

also the

of

all

spiritual

good.

Laxi.

tff.

This complementary view of the Spirit's work is He the next to appear in the teaching of Jesus.

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

Lc. xL

Fatherhood of God, and on this foundation the Lord builds an assurance of the efficacy of prayer. 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

Mt.

vii.

who is of heaven give Holy Spirit to those who ask 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
simpler form
is

protasis of the sentence.

earlier,

The

probably the

Holy
It

Spirit^ will in that case

and St Luke's be an interpretation

in the light of the Pentecostal gift.

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
ayaOov.

even in Lc. &.yaSav

hofut,

and Cod.

L mediates

with

UTeB/ita

The Synoptic Teaching of our Lord

least

121
Part 11.
i.

one cursive

MS.,

confirmed by several Fathers,

reads,

Thy Holy

Spirit come

and

cleanse us (eX^aroj

TO TTvevfLoi (Tov TO ayLOV /cat

is

clearly a gloss,
first

KaOapuraTw T^fiS.'sY. This and one which does not belong to

it

the the

age

but

expresses the great truth that

as an inward

Kingdom of God

power

is

identical
it

with the working of the Spirit of God", and

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
Mc.xii.36.

Jew of His own time. David Holy Spirit^, The Lord said unto my Lord, or as St Matthew turns the words. How 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
that of the pious

himself said in the

Mt.
'^^'

xxii.

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

See WH., Notes on. select readings, p. 60 ; Chase, The Lord!s Prayer in the Early Church, p. 25 f.; Resch, Agrapha, In some texts cX5t<i) to aytov irveC/ia itrk. seems to have p. 398.
qfw.'s.

been a substitute
'

for dyuwdijTio to ovofj,a crov.

Cf. Greg. Nyss. as cited.

Maximus, depending perhaps on

>]

Gregory, says
TO ayiov.
*

more

expressly

^aa-LXeCa crov, rovTia-Ti to irvtviia

St

See

Luke has simply, AaueiS Xiyu ev jSt/JXw Allen on St Matthew /. c. W.

*aX/i(3v.

122
Part II.
i.

The Holy

Spirit in the

New

Testament

view of inspiration which was prevalent among the But He accepts the general principle that scribes. 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
Psalmist

this

acceptance of the inspiration of the

the Lord's promise of a like
in certain circumstances

we may compare

inspiration to
Mcxiii. II
1

His followers

connected with their future mission.

^^^^
yo''*

When

they

9 v.. i^-

xn. iif.).

judgement, delivering you over to the 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 inspirato

tion of the writers of the

New
it

Testament;

it

does

not even predict the rise of an order of

New

Testament prophets.
confessors, in the

But

guarantees to Christian

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 developed 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

which

123
Part 11. i

it holds in St Matthew and at its first appearance 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. Alone of the three Synoptists St Matthew 6. has preserved the Lord's great commission to His Church, Go, disciple all the nations, baptizing them 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
omitting
all

Mt.
'^"

xxviii.

disciples

of

all the nations, either

that follows or adding simply in

in

my

name.
in

As

one place he expressly comments on

to him, or

the last three words, they must either have existed

some form of the text known

have been
wrote.

strongly impressed on his

own mind when he

is
it

But that he was not acquainted with or did not

accept the longer reading

put out of the question

by the

fact that

he quotes

elsewhere as genuine.

The
'

evidence, has been examined at length by the

present Bishop of Ely", and few

^

who have

read his
for

The words occur first as a formula in the Didache. By Mr F. C. Conybeare in the Hibbert Journal
and
lr\.

Oct

1902,

Prof.

K. Lake in

his Inaugural Lecture at

Leiden in

1904.
^

f. T. S. VI. p. 481

flf.

,',..-

124
Part
II.
i.

"^^^

Holy Spirit

in the

New

Testament

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

defend

its

easy to interpret this great text than to genuineness. As to its purpose, it can

meant or at first understood to prescribe a form of words for use in the ministration
scarcely have been

of Christian Baptism, although our familiarity with

this
.

employment of the words may tempt us

to

to take

this view.

All the baptisms recorded in the Acts^

seem

have been administered simply in the name of Jesus Christ, and the same practice is implied in We must look elsewhere for the the Epistlesl
original intention of the words.

The
named

Father, the Son, and the

Holy

Spirit are

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 does not proceed to bring together into one Jesus 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.

i.

' '

Rom.

vi. 3, I

Cor.

13, Gal.

iii.

27.

E.g. in Mt.- X. 20,

xi.

27,

Mc.

xiii.

32.

The Synoptic Teaching of our Lord

life

125
Part 11.
i.

of each of His disciples and of His whole Ecclesia to the end of time, for every disciple is to
is

be baptized

name

into^ the name of the Three. Into the a form of words which still needs further

investigation, but part at least of its

grasped.

meaning can be words run simply 'into the Father and the Son and the Holy Spirit' they might have been interpreted as implying merely the incorporation 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

Had

the

ship".'

The

baptized person

is

not only brought

he is devoted to Their service, living thenceforth a consecrated life. Whether this is in the words or not, they certainly carry the Synoptic doctrine of the Spirit far

into union with the Three, but

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 attention 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 encroaching on the domain of Iv" (J. H. Moulton, Frokgomena, p. 62 f.),

this

is

not one ,of them

I$ eh ev

cf.

e.g.

Cor.

x.

cts

tov Mamtnjv

l/SowTtcrai/TO, xii.

(rat/jui

e^airriaOijixev,

where

ev

tm Muvo-t^

v kvX
^

a-iofjuiTi

would modify or obscure the

Bt'd/e Studies (E.

sense.

See Deissmann,

tr.),

pp. 146 ft, 196 f.

126
Part II.
i.

The Holy Spirit

in the

New
Holy

Testament

man.

We are permitted to see the essential unity of

Spirit only in

the Father, the Son, and the

order that

we may know

ourselves to stand

by

virtue

of our baptism into Christ in a vital relation to the

With the Father and the Son, the Holy 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,,
Three.
Spirit claims our baptized life as
;

the most mystical of

7.

all

His

instructions.

St

Luke

represents our

Lord

as having in

Lc. xxiv.

another of His last teachings foretold the Pentecostal outpouring of the Holy Spirit. Behold, I

Acts i. 4,

8.

sendforth 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 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 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
is

the Promise

the prophets
Isaiah

such prophecies
in Joel
'

and Ezekiel,
*

as are to be found in and Zechariah; but the

mention of the Father

^
<i)S

points rather to a promise

says
(<?//. ii.

Yet Basil has

right

when he

125) hCu-.-ituTTeiuv

^amri^ofieda.

The Synoptic Teaching of our Lord

127
Part
11.
i.

Jesus Himself, and this interpretation is confirmed by the added words in Acts. No such promise given by the Son in His Father's name can

made by

Synoptic Gospels \ and we are driven to the conclusion that the reference is to the
in

be found

the

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
is

last discourse

which

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.

had occurred since

days;
it

that

discourse

But much was spoken:

of the forty

the Passion, the Resurrection, the

life

Pentecost was near at hand.

the Spirit
full

was now the eve of the Ascension; the With the coming of
in view, the future is
I

changed into
forth''';
;

a present:

'behold,

am
as

sending

it

the

good as begun the fulfilment 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 transfigure 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
mission of the Spirit
is
^ *

If

we except Lc.

xi.

13,

on which see above,

ire/ii/'u

p. 120.

lym iiairoa-TeWui.
(Lc. X. 20).

Contrast iym

in Jo. XV. 26.

^ vrJTnoi
*

Lc.

iv.

14

cf.

i.

17,

35

iv.

^6, v. 7.

128
Part II.
i.

The Holy Spirit in the

New

Testament

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 Their way would lead, as His had led, the world. through temptation and suffering to death but not Henceforth there would be no to failure or defeat.
;

wholesale desertion of the

Master, no misunder-

standing of the great purpose of His mission.

2 Cor. xii.

The

power of the Christ would

perfected in their weakness.

rest

upon them, and be

II.

THE JOHANNINE TEACHING OF OUR LORD

'Afirjv afirjv Xeyco croi

(i).

'Eav

fiij

rt? yevvrjdjj ava>6ev, ov Jo.

afj,T)v

iii.

3, 5.

hvvaTai, IBeiv rrjv fiaeriXelav rov deov . . .a/J,rjv

'Eai/ yJi T19 <yevv7)6fi i^

Xeyco

croi

wSaro? Kal

irvevfiaro's,

ov Svvarai

el<Te\6ecv et? rr/v ^acriXeiav tov deov.

To
eVrrov

ryeyewrifievov

vrjfJLevov

e'/c t^s a-apKoi <Tdp^ eanv, Koi ro 76761'ex tov irvevfiaTO's irvevfid ecrriv. fir) davfidar}<i on

Jo.

iii.

6ff.

aob Aet v/ta? jevvTjOrjvai dvcoOev.

"TTvel

to

irvev/jLa oirov

OeKei

koI

tt/v

(fxavr/v

ai/Tov dKovei<s,

dW'

ovk

olSa'i

irodev ep'xeTai Kal irov vTrdyer ovt(o<; ecttIv Tras 6 yejevvrjfjLevo^

'

K tov

irvevfjuaTO';.
iii.

Ov yap

diricTTeiKev 6 6eo<; to, pij/MaTa tov deov "KaKei- ov Jo.

34.

yap eic fieTpov hihwaiv to irvev/Ma. Et jfSet? T7IV Scopedv tov deov Kal Ti<; ianv 6 Xeymv croi Ao? fioi -rreiv, aii dv yT7}<7a<; avTov Kal eBcoKev dv aoi ijBcop

Jo. iv. 10.

O9
iv

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

vBaTo<;

avTw

iTTiyr]

dWofiivov

et? ^cotjv accoviov.

Jo.
iv. 23f.

"Ep'xeTat

Spa

Kal vvv iaTLV, ore ol d'k'qQivol irpoa-KVvrjTal

irpocTKVvriaovaiv tqj iraTpt iv irvevfiaTi Kal dX/qdeia' Kai,

6 iraTrjp toiovtov; ^rjTel tov<; irpoo'KvvovvTa'; avTov, 6
de6<;,

yap

-rrvevfia

Kal

Tov<i irpoaKvvovvTOi;

avTov iv TrvevfiaTi Kal

dkrj-

Beta Bel irpocrKvvelv.

fj adp^ ovk m^eXet ovBev. a iyco Xe'Kd'krjKa Ta prjixaTa vfuv irvevfia iaTtv Kai ^(otj eaTVV,

To

irvevfid icrTiv to ^ayoiroiovv

jo.

vi.

63.

s.

H.

s.

130
Part II.
,
ii.

The Holy Spirit

in the

New
e/c

Testament
o iricrrevcov

'Eav Tt?
6tV
i/J-e,

Sti/fa ip')(e(T6(o irpoi; fie /cat irtverco.

rj

^
ff.

Ka6a)<s elirev

ypa(f>i], jroTafiol

ttj^ KoCKia<i

avrov

37

pevcrovatv vBuTOi fwi'Tos.

p,aTO<i
oiiirco

tovto Be
'lTja-ov<;

elirev irepl

rod irvevet?

o5 efieWov Xa/ji^dveiv ol

'iri,aTevaavre<s

avTov

jap

rjv irvevfia,

on

ovttco eBo^dadt].

Jo.

X. 3.

TovT^

6 6vpcopo<i dvoijei.

Fourth Gospel deeper than that which

attached to the word'.

The

is

'

spiritual

'

in

a sense

Clement of Alexandria
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.
ideals

How
of the

much

the present form of the teaching

owes to the

inspired
writer, or

thought^

or

the personal

how much
it is

to his experience of post- Pen-

tecostal times,

not easy to determine.

it

In

this

chapter and the next

discourses attributed to our

substance His.

be assumed that the Lord are at least in To assign to the Evangelist more
will
is

than the rd/e of an interpreter

his genius or his inspiration,

to over-estimate

scope of Christ's
truth.
Jo.
iii.

and to limit unduly the mission as a Revealer of religious

I II.

first of the great series of discourses a chief feature of St John's Gospel is an instruction upon the work of the Spirit as the reI.

The

which

is

A^. Eus.
eiayyeXiov

ff.

OTL ra a-ai/JAiTiKa iv
(i.e.,
/.

. VI. 14 Tov Toh tiayytXioK

ju.Ei'Toi

'\mdvvrjv (T)(aTOV crvviSovTa

SeS7;Xo)Tai...irvV).OTiKOV iroiija-ai

a mystical book as contrasted with a mere narrative).

'lioavvrjv.
.

Eus.

.Trvevfiari 6coij>oprjdcvTa.

The Johannine teaching of our Lord

generative principle in
visited at night

(i)

131
is
Part 11.
ii.

human

life.

Our Lord

by a Pharisee whose position as a come openly by day. Nicodemus has convinced himself that Jesus is a teacher come from God, since the signs that He works shew that God is with Him; and the

member

of the Sanhedrin forbids him to

jo.

iii.

{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

teaching.

toO 'i^-

But the teaching was not such as Nicoat

demus could
reader,

once receive, nor

is

it

easy for the

is

though he
its

may recognize

the truth of what

taught, to see

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 instruction,

but has not realized that there

life is

is

a prior need.

Spiritual

the

first

necessity for one

who would

be a disciple of the New Kingdom^ And spiritual Unless one has life must begin with spiritual birth. 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 When if it is taught by a Teacher sent from God. 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 ofJesus (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.

92

132
Part II.
ii.

The Holy Spirit

:

in the

New

Testament

amplifications

unless one has been born

of water and
God.

Spirit he cannot enter into the

Kingdom of

The
and

birth from
it

above is not of flesh' but of Spirit, admits not only to a sight of the. Divine
but to a place in
it.

Kingdom

Here, as
Matt, xxviii.
attacked.
to
all

in the other great

Baptismal saying of

It

19, the existing text has recently been has been maintained^ that the reference
5,

water
MSB.

in v.

although

it is

now

to

and
it

versions,

had no place
writer.

in the

be found in Fourth
it is

Gospel as

came from the

Justin,
iii.

said,

could not have failed to quote John

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 This wise enter into the Kingdom of heaven." inference is thought to receive some support from
textual considerations.

Wendt

with more probability

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.
suggests' that the mention of water
^

" Natural generation

(Prof.

is

only a feeble image of the super-

natural generation"

Denney

in

Hastings'

D.

C.

G.

\.

890

a).
"

By

Prof.
11.

Lake, Inaugural Lecture

p.

cf.

Burkitt,

Ev. da

Mepharreshe
'
''

309
Mt.

f.

Teaching ofJesus,

I.

p. 91
iii.

f.

As

KoX irvpL in

11

is

possibly

du6 to St Matthew or

to the Logia.

The Johannine teaching of our Lord

(i)

133
Part 11. .

Yet though the reference

verse
that
5, its

to water must, in the

its

present state of our knowledge, keep

place in

omission in the true text of verse 8 shews

it is

of secondary importance, the primary and

essential source of the

new

birth being the Divine.

Water' is the outward inward spiritual grace.

efficient is 'Spirit'

visible sign

which attends the

is

evidently the power of the

is

The

grace which

the real
Spirit
Spirit

of God, since the birth

is

"front above."

The

the generative power in the sphere of the spiritual

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.life.

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 genea spiritual nature, possessing spiritual and born to a spiritual life, can only be generated by spirit. That which has been born of the flesh is flesh, and that which has been born of the
rate flesh;
capacities

Jo- "i- 6

f.

Spirit is spirit.
.

Wonder

not that

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

(Tit. iii. 6), it would point to the 'washing of regeneration which " the baptism of water was no longer separated from, but united with, the baptism of the spirit."
'

Gospel

in

'

Yfias,

i.e. Toy's

yiyewrj/iivovs Ik

rrj'S

crapKos.

134
Part II.
ii.

^'^^

Holy

Spirit in the

New

Testament

this

demand

disappears

when

the law that Hke pro-

is borne in mind. Human nature cannot 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

duces like
rise

found
Jo.
iii.

in

the mysteriousness of a spiritual birth.

8.

The

spirit of the

wind blows where

it wills,

and

its

voice thou hearest, but dost not

and where

it

goes; so is every

know whence it conies one who has been born

restrict
its

of the Spirit of God.

You cannot

the

action of the Divine Breath, or prescribe

course,

any more than you can dictate to the winds of heaven. That the wind is at work we know by the
familiar
its

sounds of breeze or gale, but

us.

its

origin and
is

destination are hidden from

Such

the

bom

Spirit's working in him who has been from above; there is the same mystery surrounding it, the same ignorance on man's part of
it is

manner of the

the laws by which

that
fact,
its

existence and

governed, the same certainty its presence are matters of

tion,

its effects fall within our range of observaeven within the cognizance of the senses; the Spirit's voice is heard in human utterances and the

since

Spirit's

power
is

felt

in

human
and

actions,

though the

Spirit itself

inaudible
is still

invisible.

Ps.

li.

10,

xxxvi. 26f.

How can these second birth is to this teachev of Israel unthinkable, although the conception is not wholly wanting in the scriptures of the Old Testament. In His reply, however, Jesus does
Nicodemus
unconvinced.
things come to pass?

Cf. Jo.

i.

13 ex 6^ov iyewr]6r]a-av.

The Johannine teaching of onr Lord

not refer to the Old Testament
;

(i)

135
Part 11.
ii.

there

is

evidence

nearer at hand in the personal experience of the

Lord and His

speak

disciples.

That which we know we

jo.

iii.

n.

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 heavenly, belonging to the experience of man's present state and not to a remote and as yet inThe spiritual birth is from comprehensible future. above, but it takes place on earth and belongs to the
:

Jo.

iii.

12.

facts of daily
2.

life.

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.

reference to the

Holy
here,

Spirit in

v.

34 may

therefore be considered

though

it

cannot definitely be assigned to

Christ Himself.

The
V.

Evangelist takes up the words of Jesus in

jo.
^"^
iii.

\i,

to

and carries them further. Jesus bears witness 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
Part II.
ii.

The Holy Spirit

in the

New

Testament

to the doctrine that

God is

true.

For he whom God

is

sent speaks God's words,

for

not by m.easure does he

to

give the Spirit.

To

accept the witness of Jesus

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 Who is it this ? and what is its precise meaning ? 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

Spirit'

He

has received an unlimited supply of the Divine

In the latter
it

seems

speaks the words of God is 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 paraphrase '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.'
:

be 'that the Son evident from the unlimited

to
:

1 2

Codd.
<

AC'D

etc.

supply o

(9o?.

Trarrip ayaTrS.

tov viov, kol Travra SeSuKei/ iv

Se'Sohccv.
ctTrXcos,

rfj

X"P' avTOv.
oi/eiSi^ovros.

'

AiBioa-iv,

not eSuKei/ or

Cf. Jas.

1.

5 ToD SiSoVros 6eov irao-tv

koL

/xij

The Johannine teaching of our Lord

(i)

137
Part
11.
ii.

Thus
and
all

there

is

an implied contrast between Jesus

other religious teachers ^ whose supply of the

Spirit

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
is

of the Divine
3.

gift.

The

conversation with the Samaritan

woman

Jo- i^-

in

some

respects offers a

marked

contrast to the

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 But on both occasions His to the circumstances.
subject
is

conversation with Nicodemus.

the same.

With
;

the untaught
;

woman

the
is

conversation turns on the familiar well

the Spirit

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

shall give him, shall not thirst

Jo. iv. 14.

for

ever, but the

water which

shall give

him

shall becom.e within

into eternal life.

him a spring of water leaping up

^ Cf.

the interesting fragment

11.

of Origen
<ro<j}ol

{fragm,

48,

op.

Brooke,
Tct

p.

263)

el

yap koX avBpei

ovv Ik

6ebv

eo-^ijicores eXaXijo-av

Tov Oeov

pTjiuiTa,

dW'
:

[jiipov? et^oi'

to irvtvpAX rov 6eov.

iir\

He

continues however

b Be ye

.o-uriyp,

arroiTTaXeU

T<3

ra

prj/iaTa

TOV 6eov XaKeiv. ovk Ik

/jiipovi SiSuxTL

TO

irvevp-a.

138
Part II.
ii.

The Holy Spirit in the

is

New

Testament

Here
into

same conception of a new life entering men and rising to its source in God'. But
the
is

there
life
is

progress in the teaching, for the water of

now

seen to be the

gift

of Jesus, and

its

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
vitality

and sparkling,

into the light of day.

still

The water

in

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
Jacob's well lay

and dead

far

that belongs to the

alcovLov).

coming age

(dX-Xo/Aei/ov eis

lfiyi\v

Eternal
is

life,

one of the watchwords of the

iii.

Fourth Gospel,
Jesus
flesh
;

connected in ch.

with faith in

in ch. vi. it is seen to come from eating His 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
applies
jo.iv.21ff.

the Lord's conversation with the

woman

at

the well advances.

He

drops the metaphor and

this

what has been said to the circumstances of Samaritan woman. The Samaritans, like the

Jews, attached the highest importance to their local

sanctuary^;
^ 2

and they did so with

less reason, for the

'Ev Tu opei TouTO),

20.

"As it comes down out of heaven, it returns thither" (Westcott). i.e. on Gerizim, as contrasted with Zion,

cf.

V.

The Johannine teaching of our Lord

Jew, with
(T^jaets,

(i)

139
Part 11.
ii.

whom
22),

the

Lord here

identifies

Himself

could claim a Divine revelation and worshipped a Deity of whom he had some certain
V.

knowledge (vpoa-KWovfiev
sianic deliverance
(ij

o otSafjiev), for the

Mes-

a-oiTrjpCa)

was

to proceed from

the

bosom of the Jewish people (ck tcov 'lovSaCav). But the controversy was not of lasting significance,

Messiah were approaching or rather were already come, and under Messiah worship must cease to be localized, because it would be seen The hour comes and is now to be a spiritual reality. here^ when the genuine worshippers shall worship the Father in spirit and truth; for the Father
for the times of

jo. iv. 23.

seeks such as his worshippers.

his worshippers
truth.

God

is

spirit,

must 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 to worship in spirit and truth is not innate in man
needs worship in spirit
;

and and

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).

all

Reality in worship

as in

other spiritual acts can only be of the

and without reality worship is not acceptable to a God who Himself is the absolute
Spirit of the truth,

Truth.

Thus

this saying of Christ prepares the

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

way

Cf. Jo. V. 25, xvi. 32.

140
Part II.
ii.

The Holy Spirit in the

New

Testament

for

more than the elementary doctrine that a spiritual God demands a worship which is spiritual and therefore true to its conception and its end.
4.

jo.vi.

The

discourse in ch.

vi.

at first sight coniii.

5163-

trasts strongly with the teaching of chh.

and

iv.

To
Jo. vi. 54f.

the audience in the

Lord offers and drink of

Capernaum synagogue the His own flesh and blood as the food
eternal
life
;

he that eateth

and drinketh my blood hath an eternal flesh is true food and m.y blood is true drink.
food,
true^ drink,

my flesh for my life...

True*
'

doubtless
life
;

in

the sense that

life

it

corresponds to the true

is

as the

of the body
of man's
to under-

the visible and temporary expression

life,

true
life.

so

is

bodily food of the food of the higher

difficult

Such an analogy was not

;

stand
life

the difficulty lay in the food of the higher

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 interpreted 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 For how could flesh and blood dwell with God ? or how could the
"i

The Johannine teaching of our Lord

flesh

(i)

141
Part 11.
ii.

and blood which had ascended to heaven be men on earth ? Yet in fact the Ascension would render this possible, because it would spiritualize the flesh and blood of the Son of Man when He had ascended men would be able to touch 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 which gives life, the flesh (as flesh) profits nothing^.
the food of

jo. xx. 17.

Jo.

vi.

63.

My utterances
life.

are

spirit,
is

and

(beingf spirit) they are

spirit

Flesh in

itself

but dead matter;

alone vivifies.

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,
Christ's
'

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 Body and Blood of Christ are through the Spirit verily and indeed taken and
the word.
(? ^ 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
:

"

The Curetonian

Syriac has, " or the body

profiteth."
^

See Burkitt, Ev. da Mepharreshe

i.

p. 461, p.

11.

p. 314.

Prof.
:

Denney
" there
is

observes

741 b) rightly no depreciation of the Sacrament here and

i.

(Hastings,

D.

C.

G.

no

exaltation of the

words of Jesus as opposed to

it."

142
Part II.
ii.

The Holy Spirit

in the

New
in

Testament

received by the faithful

according to

His word,
to

and His word proves 'spirit and life.'

itself

their lives

be

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 It is the Spirit in the humanity of our Spirit.

Lord which
mediates
to

is

life-giving\

and

it

is

the Spirit that

the

process by which in the Eucharist

is

or otherwise the life-giving humanity

believers
life.

conveyed

and becomes

eternal

them the food of The ancient Church expressed her

to

sense of this operation of the Spirit in the Mysteries by invoking its presence both upon the elements

Jo.
''*

vii. 8f.,

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. In the autumn that followed the discourse 5. at Capernaum Jesus was at Jerusalem during the 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.

"

Cf. e.g. the invocation in the

26 ff., 76 ff. Byzantine Liturgy of the ninth

TTvev\x.a.

century (Brightman, p. 329):

TO Travdyiov
<^' ijjtias

troC hi6}i^(Bo....l\Bv.v to

<rov

koX

ejri Tot

TrpoKei/xtva 8<3pa Taijra.

The Johannine teaching of our Lord

the circumstances.

(i)

143
Part 11.
jo.
vii.
'

When

the last day, the great

ii.

day of the Feast, arrived, the Lord made a final 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 He that believes on me, as said the m,e and drink.
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

special

woman

(iv.

14).
it

But

it

has

its

own

character,
It

connecting

with the circum-

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 Templeprecinct, 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
stances.

was

the last

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
Part II.
ii.

The Holy Spirit

Will

in the

New

Testament
living

who

to

come and draw from Him the

did so,

water.

He who
his

He

adds, should not only

life

quench

own
;

thirst

but become a fountain of

to his fellows

not only would the

Christ gave him spring up within

eternal, but

Water him

that the
into
life

he should be as a rock, out of whose life would flow forth We are reminded of for the refreshment of men. the the miracles of Exod. xvii. and Numb. xx. 'Scripture' to which the Lord refers is doubtless the general sense of many passages which describe
cavity rivers of the water of
;

these scenes or spiritualize the conception of flowing

waters, such as Pss. Ixxviii. i6, cv. 41, Zech. xiv.
Isa. xliii. 19,
8,

2o\ What the water of life signified Jesus did not explain, perhaps because the symbol was generally understood in the Talmud^
;

the conception of the

from a well
Jo.
vii.

39.

Evangelist's

Holy Spirit as water drawn is found more than once. Thus the editorial note. But this he spake con-

cerning the Spirit,

hearers at the

may

represent the impression

which was made by the

experience

Lord's words

on

His

time. He adds from his later 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
e^eXcvcreTat

oSs

n-oTa/*ois
^<3i/

vSara,,, iiropevdrjo-av iv dvuSpots 7roTap.ot

'lepova-aki^lJ....iSu3Ka ev rfj
TTOTicrai
^

vSwp

ef

epif/xo)

vSiop Koi Trorap-ov^ iv

rg

dvvSpto,

TO yevos pov to k\ktov.

c.
i. ;

Pesikta Rabbathi

Jerusalem Talmud, Sukkah

c.

v.

Midrash Rabbah, Genesis,

supplied by the kindness of
at

Ixx.
I.

The

references have been

in

Mr

Abrahams, Reader

Talmudic

Cambridge.

The Johannine teaching of our Lord

because Jesus

(i)

145
Partii.

was not yet glorified. The mss. 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. in

But no addition
'

is

necessary even

a version

if

Spirit

'

is

understood to mean an
it

effusion or gift or dispensation of the Spirit, as

often does^

When

Jesus spoke there was as yet no

spiritual force in the

it

world such as was brought into at the Pentecost and afterwards swept like a great

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
tidal
;

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
{pev(7ov(Tiv)
;

the living water as yet future hence the Evangelist's comment which

they

about to receive (ifieWov Xa/j^^aiveiv). St John looks back from days when the Pentecost
^ ^

were

So cod. So cod.

D
B

(+

itr

avTots).

(+

SiSo/jievov).

The
i^KOvcra/^icv.
S.

nearest parallel

is

Acts

xix.

3 ov8'

el

m/tvixa ayiov eortf

H.

S.

10

146
Part II.
ii.

The Holy Spirit

'

in the

New
'

Testament

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

is

speaker, voices were heard to say, This

Jo.
vii.

truly the

Prophet ! This
of the

is

the Christ !, or that the

members
Never

Temple guard who had been

sent to arrest

Jesus returned empty-handed with the report

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.

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,
6. It

may be that

in the
'

'

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.
effective,

Nevertheless,

if

his

vigilance

is

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

'Eaj/

(ii).

dyairaTe

fie,

ras

evTokd<s

fiov

Trjprja-ere'

Kwyca

Jo. xiv.
"

eptOTrjaco
ri

rov Trarepa Kal Bvvarai Xa^elv,

aWov
on

irapdKXijrov Swcret v/niv "va

p^ff vp.(bv ell Tov alSiva, to irvevp.a t^? dX'qBeia'i, o 6

ov detopel avro oiBe yivdxTKei'

Ko<7pM<s ov
vp,el<;

kcTTai.

vpZv p.evei, Kal pe6' vp,(ov 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,
tyivaxTKere avro,

on

irap

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

kXdrj 6 irapdKXTjTO^ ov
rfji;

vpa<s irdvTa

a
Jo. xv. 26.

elirov vp,lv iydo.

'

Orav

eym

TTarpoii,

TO irvevpa
dir

aXrjdeia'i o irapa

peverai, e/cetvo? paprvprjaei Trepl

pelre,

irapd tov rov 7rarpd<} eKiroepov' Kal vp,el<s Bk p.aprvvep^yfrto vp/tv

on

dp'^rji; p,eT

epov

e<rre.

'AXV
arreXdca,

iyta rrjv oKrjdeiav Xeyta vp,iv Xvp,<f)epei vplv "va

iya
Kal

Jo.xvi.

7ff.

idv yap

p.rj

dtreXdw, 6 jrapdKXrjro'; ov

p,ri

eXdrj

7rp6<! vp.a<;'

idv Be nropevQat, irepyjrm avrov

tt/so? vp,d<;.

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
Xeyeiv, dXX'
iKelvo<s,
p,e'

Trepl Be Kpi<rea}<!,

on

o ap')(a>v TOV Kocrpov rovrov KeKpirai.

en
dpn.

iroXXd

e')(a>

vp.lv

ov

BiivacOe ^acrd^eiv
ri}?

TO TTvevpa

dX7j6eia<;, oSijy'ija'ei

orav Be eXOrj vpd^ elv rrjv

aXrjdeiav Trcurav ov yap XaXrj<Tei. a^' iavrov, dXX' oca aKovei XaXtjaeL Kal rd ipy^^opeva dvayyeXel vplv. Trdvra

148
Partll.iii.

The Holy Spirit

6
iraTTjp
ifia

in the

New

Testament

oaa evei
peire
fie,

eanv

Bid tovto enrov

on

etc

rov

ifiov Xafi^dvei koI

dvayyeXei vfuv.
evecjivcricrev,

fUKpbv xal ovKeri Oeco\eyei avToii AaySere

atfyecovTai,

koI irakiv /iiKpov koI

elvrmv
tivcov

oyjreirOe fie.
ical

Jo. XX. 12.

Kat TOVTO
irvevfia
avToT<i'

afii,apTia<s, aryiov av d^rJTe av tivcov KpaTrjTe, KeKpaTtyvTai.

ra?

The
the

Fourth Gospel

in its earlier chapters reveals

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

night
before the

of the book, which contains the private instructions

given to the disciples on the

Passion and after the Resurrection, the

is

Holy

Spirit

regarded in another light; the relation in which

is

the Spirit will stand to the Christian brotherhood,

the offices which the upper room,
it

to

fulfil

towards the future

in

Church represented by the company assembled

come hre

into view.

The
iii.

subject

of the teaching on the Spirit in

John

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 therefore naturally withheld till the eve of the Crucifixion.

Jo. xiv. ^

It is

ImooT

'^^^ \)&&r\.
"^^

\i%^2f'
rhv irarifo.

to the Father sounded that it is needful or even possible ^^^' '^^^ Father will give you another Paraclete.
tro.po.KknTO'i

not until the note /

am

going

j^g word
^

passed into Aramaic^

Cf.

toffe-

In the form ND'bpia.

Abbott, Johannine Vocabulary,

The Johannine teaching of our Lord

ther with
its

(ii)

149
Part 11.
iii.

opposite KaTijyopo's

and

it

may have

been used by our Lord in His intercourse with His disciples in reference to Himself; indeed this seems to be almost implied in His reference to
the Spirit without explanation as aXXos
TrapdK\rjTo<;.

leJsxKo^

toTsuVu
*''''''

i-

There can be
'Comforter^'

little

doubt that whether applied to

it

Jesus or to the Spirit

means 'Advocate' rather than

is

The

Spirit

the other Advocate

who

takes up the rdle of the

certain functions

Son of Man and carries on which the Lord discharges towards

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 defended 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, He fulfils this office where He is with the Father, protecting sinners against the Arch-enemy who accuses the brethren before God day and night.' Meanwhile the Spirit, whose sphere of work is on earthy
'

His Church.

The

jo.

ii.

i.

Apoc.
10.

xii.

1720 k;

Zahn, comm.

on St John,
xii.

p.

554.

For

Ko.Trjyopo%,

Ka-njyap (llJ'Dp) see Apoc.

10, note.

^ It is used in this latter sense by Aquila and Theodotion in Job xvi. 2, where they write TrapaicXijToi for irapoKXijTops (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. Cf.

Mc.

ii.

18

ff.,

24

ff.
;

Mt.

X. 20,

Mc.

xiii.

11

see p. 122

f.

An

liriytiov (Jo. iil

12); see p. 135.

150
Partii.
iii.

The Holy Spirit

the
earthly

in the

New

Testament
of

silences

adversaries

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^

jo.xiv. 16.

Jo. xvii.

"

But the work of the 'other Paraclete' was not The limited to defence in an age of persecution. he and Father, the Lord's promise is: / will ask 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, kept them from evil; but His abode in the flesh was The Son of limited, and now drawing to an end. time; perof remain the end to Man could not manence was possible only for a purely spiritual Power, Such a Power was now to be sent, even
the Spirit
of the truth ^
;

Jo. xiv. 6.

/ am

the

Truth, Jesus

and the work of the Incarnate Truth had 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
just said

indeed be wholly unconscious of this invisible Prejo. xiv. 17.

sence: which the world cannot receive, for

*

it

beholds

Eus.

Compare the memorable words of the Viennese letter in H. E.v. I, where it is said of the martyr Vettius Epagathus:
Kal
airo's
eis

OMiKrni.i^Qi\

Tov

K\rjpov

T<Sv

fjiaprvpuiv,

7rapaK\ijT0S
irvev/xa

Xpto'Ttavui' TyjrjmaTiiras,
irXtlov TOV Za^apLov,
2

It^o)]/

Se tov HapoiKXTjTov iv

avTw to

On

this title of the Spirit see

Hort, T/ie Way, The Truth,

and the

Life, p. 57.

The Johannine teaching of our Lord

it

(ii)

151
Part 11.
iii.

not nor yet knows

it^

there

is

nothing which
spirit
it

strikes the vision or appeals to the natural under-

standing; to the former being pure

it

cannot

shew

itself;

the latter

is

closed against

by lack

of spiritual sympathy.

But the
is

Spirit is not sent

;

to the world, at least in the character of Paraclete

the mission of the Paraclete

to the disciples of

Jesus

who have

already learnt to apprehend spiritual

;

things through fellowship with the Lord you

(the Spirit),

shall de' in

for you

it

dwells with

you

{irap

know it v/juv) and

{iv vfjuvy.

Hort we read

And is

Westcott and in you, the sense must be that

If with
life

even during the earthly

of Jesus the Spirit was

al-

ready in their midst in the person of the Christ.

the documentary evidence for the future
inferior,
is

But

scarcely

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 bereaved^, I am coming to you'^. Yet a little and the
;
'

jo. xiv.

On

Oempeiv

and

yivioa-Keiv

in St

John see Abbott, Johannine

k<7Tiv.

Vocabulary, 1593, 1625.

^ ^

Codd.
Cf.

nA

read l<nai, codd.

16).

BD*

ii.eff

vfjmv (v.

Fellowship

(jieTo),

presence

(iropa),

immanence (iv), are three relations in which the Spirit stands the members of Christ's Body see Westcott's note ad loc. ^ Cf. Zahn, comm. on St John, p. 558.
:

to

'Optftavovi

cf.

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
Tartu,
iii.

The Holy Spirit in

the

New

Testament

Jo. xiv. 3o.

Jo. xiv.

^*

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 His. In that day you (v/Jiet?) shall know that I am in In the m.y Father and you in me and I in you. 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. In z'z^. 25 ff. the Lord returns to the future 2. which lay before the disciples. The 'other Paraclete' is to be not only a perpetual Presence in their midst,
but a perpetual Teacher.
the flesh
last

The
;

teaching of Jesus in

was now at an end these were among His words the voice that spake as never man spake
;

was not

to be heard again.

Was

the teaching itself

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
to cease?
' '

"Y/ieis Se Oetopeire fie, cf. . 1 7 v/xcis yivwa-Kere avro.

"

Oi,ye behold me, for

is

I live; and ye
because I

shall live; or again as

live,

A.V., R.V.,^g behold

(see) vie;

ye shall

live also.

The Greek

ambiguous, as often in St John.

The Johannine teaching of our Lord

called the

(ii)

153
Part 11.
iu.

to proclaim

Holy Spirit {to irvevfjia to ayiov), perhaps His oneness with the Spirit who spake by
Christ's Spirit

the Prophets.

clete of the future

of the Truth, the ParaChurch, was not a new Spirit but

invested with a

the Divine Spirit

sent

itself,

new

mission,

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
is

the phrase 'in the name' imperfectly explored;

a point perhaps as yet

but apart from the general

question light

may be

gained here by comparing the

missions of the Spirit and the Son.

since the

The Son came

;

to represent, to interpret, to glorify the Father

and

Son Himself was but partly understood even by His own, the Spirit was sent to reveal the Neither the person of the Lord nor His work Son. 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

part of the

ministry without abandoning any ground that Christ had occupied. He will teach you all things, not universal knowledge,

Lord's earthly

but

all

that belongs to the sphere of spiritual truth ^;

is essential to
life

nothing that
as
'

the knowledge of
shall

God

or to the guidance of

His teaching
Or more
exactly

will

be wanting. But be in Christ's name, it will

"in connexion with the new
i
;

irepi Ttavrmv

results of
"Y/^as,

thought and observation" (Westcott on

Jo.

ii.

27).

not the Apostles only but believers in general

oiSare iravres

(itavTa) is St John's

comment

in the Epistle (ib. v. 20).

154
Partii.iii.

^'^^

Holy

Spirit in the

New

Testament

follow in the lines

of Christ's teaching;
I

'He will

remind you of

all thzX.

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'.
large an

The

survival of so

amount

of these personal recollections in the

four Gospels

may

reasonably be claimed as a
'
'

fulfil-

ment of
course Lord's

this promise.

much

further than a
it

sayings;

But the mere recovery of the who had been those enabled

reminding went of

present to live through the Ministry again with a

meaning; logion and parable, question and answer, command and promise returned to them in new lights, and formed, it cannot be
of
its

new appreciation

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.

The third passage in the last Discourse in 3. 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
ii.

title

the Paraclete, the Spirit

of

Cf. e.g. Jo.

I.e.

22,

xii. i6.
;

"

of the Ministry

cf.

Mc.

i.

i,

Lc.

i.

2,

Jo.

vi.

64, xvi. 4.

The Johannine teaching of our Lord

Trtctk
is

(ii)

155
rartir.iii.

repeated from xiv. 16, but instead of the

clause which the Father shall send in

In xiv. 26,

my name, added

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
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 Paraclete 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 And the Paraclete being is to be fruit and sequel. sent from the Father by the Son will bear witness
as

He

of the

Son who

sent

Him; being

the

Spirit of

the Truth',
to
' ^

He

must needs bear His testimony

the truth.
Cf. Jo.
i.

The testimony
vii.

of the Spirit will

14, vi. 46,

29, xvi. 27, xvii. 8.

l\Bxtt Te/ii/ru,

The

present (cKTropwcTat), as contrasted with

States the

IMprvp-^a-ei,

law of the

Spirit's life.

'EKTropivea-Bai. is

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.
usually followed

Westcott's note
^

ad

loc.

See on

this title

pp. 57

59:

"He

of the Spirit Dr Hort's Hulsean Lectures, goes forth, Christ teaches, from the Father, the

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."

God who

is true,

156
Part II.
iii.

The Holy Spirit in

in the

the

New

Testament

be given

words, the actions, the lives of men.

But

it

will not

supersede
it;

human

testimony, or be
is

indistinguishable from

the Spirit

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
: '

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
in virtue of

Me

supplied the lack of experience.

The

life

in Galilee

Acts

iv. 13.

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 men who were with Jesus and could testify to what they had seen and heard^ Nor was this collaboration of the

human
it

witness with the Divine limited

to the first age;

extends to the whole

life

of the

Church, which
Apoc.
xxii.

is

a continuous joint-testimony of the

said

spirit
4.

''

and the Bride. The Lord has now

His departure

enough

to

make

it

clear that
Jo. xvi.

His disciples, nay, will 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

be no unmixed loss to be on the whole a gain. I tell

will

MaprupeiTc

is

Acts
V.

iv.

13;

cf.

probably indicative, answering to ecrre. Acts i. 8, ii. 32, iii. 15, x. 39, 41,
is

xiii.

31.

In Acts
nvevfjia

32 the order

reversed

i^jntis ccr/u.ci'

fidpTvpa koL to

to ayiov.

The Johannine teaching of our Lord

journey hence
(Tropevdo))

(ii)

157
Partii.iii.

will send hint unto you.

till

The

mission of the Spirit could not begin

the misin

sion of the

Son was ended; Jesus could not come

the Spirit

till

He had ceased to live in the flesh. The

over death, and the spiritualizing

Lord's

final victory

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 sendFurthermore, the ing of His Spirit to the Church. 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\
not at the time yet after-

All this was realized, wards,

if

when

the Spirit had come.

But though the

departure of the

Lord might be necessary, the

of Jesus for the

question remained what the Church could gain by

exchanging the

visible presence

invisible fellowship of

His

Spirit.

This question

is

answered, so far as
Pentecost,
Spirit

it

could be answered before the

by a revelation of the work which the was coming to do upon the world. When
(e/ceii'os,

jo. xvi.sff.

he has come, he
convict
(eXey^et)

i.e.

the Paraclete) shall

respect

the

world in

of righteousness and of judgevient. 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 judgement,
in

of sin, and In respect of

that the

ruler of this world

has been
to be

judged.

The

conviction of the world by the Spirit

^

is

Cf. Jo. xvi. 7,

Acts

ii.

33,

Jo.

ii.

i.

158
Part II.
iii.

The Holy Spirit

(a)

in the

New

Testament

threefold,
sin,

He shall convict^ the world in respect of

home
to men's consciences, detecting

bringing

it

Jo. viii.46.

and laying bare their guilt. Which ofyou, the Lord had asked, convicts me of sin ? and no answer had been But if the world could not convict Him, returned. 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 But the Lord specifies a particular the Ascension. act which was the last that the world seemed capable of recognizing as a sin. The Spirit was to reveal the the men sinfulness of refusing to believe on Jesus His signs and heard His words who had witnessed 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
Acts
37ii.

all sins,

a rejection of the Only-begotten Son of

in their distress.

God^ and cry out

respect

What shall we do?

Further, {b) the Spirit shall convict the world in

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
i.e.

(iii.

20,

viii.

46,

xvi.

8)

it

is

uniformly 'to convict,'

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.

The Johannine teaching of our Lord

(ii)

59
iii.

death completed the revelation, by displaying a sinless Pan 11.

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 convinced the world of
righteousness of
in
its

sin convinced
it

it

also of the

Him whom

had

refused, not only

the sense that His innocence was established

sinlessness admitted, but that the perfect

and His
life

of Jesus

henceforth

filled

a place in men's
life

thoughts such as no other noble and heroic ever

the
filled.

has
is

For

here,

it

was recognized

at last,

one perfect model of human righteousness, which God has accepted and crowned by admitting it into His presence^; this is the Righteous
^

Cf.

the

second of the Ascension

Day morning Psalms

(Ps. XV.).

i6o
Partii.iii.

The Holy Spirit

in the

New

Testament

one'

who is with men may attain to

the Father, and through

the righteousness of God.
that Sin

whom

world in and Rightrespect of judgement. For now 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
Lastly, (c) the Spirit shall convict the

as those

who know
is

that since the Resurrection the

issues of the great struggle

are

determined, and
final

every day

bringing nearer the

victory of

righteousness and the final

doom

of

sin.

Thus
shift the

the Paraclete Spirit

by His coming was

to

whole standpoint of human opinion with

reference to the vital questions of Sin and Righteous-

ness and the conflict between them.

to

And He was

not for the Church only or even chiefly for the Lord had already decided these fundamental
this,

do

points for His

^

own

but

for 'the world.'

iii.

The
18,
i

efiect
ii.

Cf. Acts
7.

iii.

14, xxii. 14, Jas. v. 6, i Pet.

Jo.

i,

29,

iii.

= =

Cf. Jo.

xii.

31.

been and still stands judged.' Cf. the new fragment of the Appendix to St Mark: ireirXrjpmTai o opos T<av
KexptTttt, 'has
kriov

T^s

^ov<TLa<s

tov o-arava.

The Johannine teaching of our Lord

of His conviction of the world
in
is

(li)

i6i
Partii. m.

to be seen to-day

practice

changed attitude of modern thought and when it is compared with that of GraecoRoman 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, The discourse now passes from the Spirit's 5. work upon the world to His more direct action upon
the

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 he shall take
it to you.

to

you.

He

shall glorify me,

for

from that which is m,ine and declare 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

would declare all things\ But at the end there were many things which Jesus had yet to say, and could not say even then to the

came

He

of His

life

Eleven, because of their incapacity to support the

'

Jo. iv. 15 018a

Tj/j-lv

on

Metrcrias ip\eraA...OTO.v

ei^drj,

exeii/os
(i.e.

ovay-

yeXtl

airavra.

Cf. Xvi.

13 orav Se eXri ckeivos

6 Hapd-

K\i]roi)...Ta, ipxo/xtva
S.

avayyeXet vfuv.
II

H.

S.

i62
Partii.iii.

The Holy Spirit in

fuller teaching.

the

New
in

Testament

burden of

Even
it

what

He

had
(eV
;

jo.^25. said

He

had spoken as

were in proverbs

vapoLfj.Lai'sy, not in plain, direct, speech (irapprjaCa) under more explicit or more direct teaching the
Jo. xvi. 22
^

isoffTdfew
apT')-

would have broken down, as men do on whose shoulders a weight is laid which is too heavy The time was coming when He f-Qj. them to bear. 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
disciples
truth,

to

whom

it

belongs to guide the

as

spirits

of
rrfv

men
Jo. xiv. 6,
XVI. 13-

into

the truth

a whole

(et?

Traa-av

aXtjdeLau).
is

If Jesus is the

Way

(^ oSos), the Spirit

it,

the Guide (6 oSr^yos)''

its

who

leads into
it is

i.e.

into

the truth in the

completeness as

in Jesus'.

As

Himself (Jo. vii. 16 ff ), Son i.e. was not the Source of His own teaching, but spoke what He had received from the Father, so
did not speak 'from 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

prefers to say that Jesus taught

d,

especially^:
i.e.

"Jn

by

'proverbs,^

by

truths

of general import, whereas the Paraclete was to teach truths of particular import, appealing to the experience of the individual."
'

With
viii.

this

use of

oSijyeii' (oSrjyds) cf.

is

Mt. XV. 14,

/le

xxiii. 16, 24,

Acts

31.

The verb
yu.

frequent in the Psalms of the

('?3n'?n)
^,ri rrjv

Septuagint, e.g. Ps. xxiv. (xxv.) 5 dSv'yjjo-oV

aXriOadv

crou Koi SiiSa^dv

a passage which

may be

in view in

Jo. xvi. 13.

" *

Cf.

Eph.
I

iv.
ii.

21, with Westcott's note

10.

ad loc.

Cf.

Cor.

The Johannine teaching of our Lord

truth,

(ii)

163
the
Part 11. Hi.

but

He

is

not

its

source,
will

which

is

therefore be 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 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,
essentially
;

Eternal

Father.

His teaching

Jo. xvi. 13.

the dispensation of the Spirit

seen, the things of the

and, less distinctly

distant future
this

more

when

God
it

shall

be

all

in

all.

Thus, while

promise

includes the revelations of the Christian Prophets,

covers also the whole process of unfolding before

Christian

the

Society in

the Apostolic

writings,
in

in the

work of her Bishops and Doctors, and

life,

the experience of

the ideals, the polity, and

Christ.

the prospects of the

Body of

Another side of the Spirit's work of guidance remains to be stated. He shall glorify me (e/*e, 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 How.-* Not by shedding upon 'led of the Spirit.' 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.
^

jo.xvi. 14.

Cf. eyoj in Jo. XV. 26.

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 glorifying the Son takes of that which is the Son's and
declares
it.

That
is

is all,

but

how much
all

it

is

For
is

that which
Jo. xvii.

the Son's comprises

that

the

Father's
in

all things that are v^ine, the

Lord says

His great concluding prayer, are

thine,

and

the

things that are thine are mine, the difference being this

which are His are so by the Father's gift. The intercommunion and interchange The Only-begotten interprets the are absolute. the Spirit interprets the Son, and the Father 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
only, that the things
;

manifestation.
jo.xvi. i6,
12.

little

while

so

this

long exoosi-

tion of the
while

again,

work of the Paraclete ends a little and ye no more behold m,e (^eeo/JctTe), and a little while and ye shall see (oxjjctrde) me...
see
{o/o)u,ai)

again

Acts 1.3.

form of the Son of Man was passing away, but the true and unending vision of His glory was on the point to The disciples would see Him again and be begin. seen by Him, but in the Spirit; and the joy of a spiritual vision none could take from them. Almost the last words of the departing Lord 6. were of this 'Other Paraclete' in whose coming He would Himself return. When He shewed himself
you.
visible alive after his passion,

I shall

The

His

first

interview with the

The Johannine teaching of our Lord

Eleven dealt with the same
point of view.
topic,

(ii)

165
Part 11.
iii.

but from another

The

gift

of the Spirit was

now no

longer a hope but a

fact.

The
on His

Lord, standing in the midst of His disciples Easter night, brought them the firstfruits of
victory.
'io.yix.

Peace be to you I As my Father has commissioned (diria-TakKev)^ me, I also send Then, breathing on them, He added, (TrefiTTO)) you'.

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,
after the

but recalls the

words spoken immediately

Paraclete
the
:

promise of the
not as
jo. xiv. 27.

a peace that

is

Tnine

world gives give I you. before the Passion on that night of conflicting emotions He gives once again in the first joy of the ResurBut 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
rection.
^

I give you ; What He gave

'AirOTa\icv,

"the regular word for commissioning" (Hort,

Apocalypse, p. 6).

For

irifLttui

cod.

has awoorreWw.

V. 21 SLtrev oZv airots o 'It/o-oCs iraXti' Elptjvr) i/uv (cf. V. 19).

66

The Holy Spirit in the

New

Testament

Partii.iii.

mission they were an inanimate body is incapable of performing the functions of a living man. Hence the words were followed immediately by an
ministry in the world.

Of such a

in themselves as incapable as

Gen.

ii.

7.

The oldest 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, repreact which symbolized the giving of
life.

story of the creation of

man

tells

us

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

gift is

Sej^ecr^e'

implies that the

not an opus operatum, but a vital force which

effort

must be met by personal

received.
^

and not passively

Gen.

ii.

7.

The Coptic
X>.

versions follow the

p.

LXX.
eis to.

in Jo. xx.

22 adding 'in their face' (Horner n.

571);
iSov

cf.

the Liturgy of
Trpdcrojira
vji-S.^

Mark (Brightman I. avTwv. Compare Ezek.

S.
TTveS/^a ^o)^s...Kat Suo-co

116. 3):
5

e/i^ucr)jcras

xxxvii.

LXX.
th

lym ^Ipia d%

nve.vft.a.

fiov

vftas /cai ^ijVeo-fle.

JJvevfxa aytov,
'

not to

irvevfia

to ayiov.
to

Westcott

"

The

choice of

word seems

action of
at

man

in the reception.

He

is

not wholly passive."

mark the personal So

XcijSere,

the institution of the Eucharist the

Lord says

not

Sex^o-^c

(Mc.

xiv. 32).

The Johannine

teaching of our

Lord

(ii)

167
Part 11.
iu.

The

Easter

gift

of the Spirit stands in the most

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
for spiritual vitality
office

which

calls

no

less than for the authority If

of a Divine mission.
authority,

send you provides the

take

Holy

Spirit gives the vital force

which

is

no

less necessary.

The

question

has often been asked in what

Easter Day stands to the gift Bishop Westcott, following Godet, replies that "the one answers to the power of the
relation the gift of

of Whitsunday.

Resurrection and the other to the power of the

Ascension,"
quickening,
besides
follow,
i.e.

the

one

brought

the

grace

of

the other

that

of endowment.

But

this, if

we may judge from

the words that

the Easter

the future
tion

gift was specially connected with work of the Body of Christ. Its realiza-

was therefore to be expected not in any immediate

in fact there are but

quickening or endowing of the Eleven and their

company, of which

few traces in the history of the forty days between the Resurrection and the Ascension, but rather in that which
manifested
itself after

the Pentecost, as their great

task opened gradually before them.

therefore, the gift
'

For the moment,

was

potential rather than actual'

his

to

This is perhaps what Theodore of Mopsuestia meant by somewhat crude remark that in Jo. xx. 23 Xd^ere is equivalent G. Lxvi. 783 f.: "id quod dictum est \-^fiil/a-6e (Migne /'.

Acdpite pro Accipietis dicit)."

68

The Holy Spirit

in the

New

Testament

Partii.iti.

became an actuality when the Church began to remit and retain sins with the need of quickening the quickening which had been assured was experienced. But when it came, at Pentecost or afterwards, it came in virtue of the Resurrection of It had the Lord and His sacramental insufflation. been in the possession of the Church from the moment that the Risen Lord breathed into her the
it
;

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^

va.

The same law

holds good mutatis mutandis

reference

to the gifts bestowed

on

infants in

Baptism and on children

the case of the newly-

in

Confirmation.
;

It operates

also in

ordained

the youngest priest has received in the Accipe Spiritum

all

sanctum the assurance of

of the pastoral
into exercise.

the spiritual power that

it

is

needed

for the discharge of his ministry, but

life

belongs to the experience

is

to call the

xa/o7-/Aa

which

in

him

(2

Tim.

i.

6)

IV.

THE TEACHING OF THE PAULINE

To
evar/yeXiov
fjiJiSsv

EPISTLES

(i).

aWa
ar/iov.

ovk iyevtldri et? v/ia.'} ev Xoy^ fiovov Kal ev Swdfjuei Kal iv irvevfian a^t^ Koi jrX'ripo<])opia
vp,ei<:

Thess.

i.

7roW^...Kal

fup/qraX ^fi&v iyevijOrjTe kcu tov KvpLov,

iv ffXiilret ttoWtj fiera

Se^dfievoi tov

Xoyov

^apa?

Trvev/jiaTo^

O dOerSiv OVK avOpoyirov dderet dXXd tov Oeov tov BiBovTa TO irvevfia avTov to ayiov et? vfia.'i.
To TTvevfia AuT09 Be 6
fir)

Thess.

a^evvvT'e, Trpo^7}TeLa<s

fit)

i^ovOeveiTe.

Thess.

v.

6eo<; ttj? eiprjvri<i

irvevp.a

dr/idaai vfia^ oXoTeXei^, koi

fj

J^xhess.
'^S-

oXoKXrjpov vp,&v TO
T<o^... TTjprideCr}.

koX

'^v)(i)

Kal to crmfia dfiifnr<ra\ev6r}vat vfias

.

EpcoT&fiev Be v/ia9...t9 to

/irj

Ta')(ico<i

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
irvev/jLaTOi;

2 Thess.

ii.

koI

irlo'Tei dXrj6eia<s.
i

\o7o? jMtv KaX TO KJjpvyfid /mov ovk iv iri,6oi<; tro(pla<i Xoyoii}, dXX' iv dvoBei^ei 7rvevfiaT0<i Kal Bvvdp,^(i)<i. VLfJulv yap direKoXv^ev 6 ^eos Btd tov Trj/eu/ioro?, to yap Tt? yap oloev irvevfia nrdvTa ipavva, Kal Ta fidOi) tov deov. 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
VTTo

Cor.

ii.

4.

Cor.

ii.

dXXd to irvevpM to ex tov

7]pM)'
<70<f)ia^

deov, "va elB&fiev

Td

TOV deov yapiffOevTa

BiBaKToli dvdpoyirlvtji
IJMTO<;,

a koX XdKovp^v ovk ev XoyoK, dXX' iv BiBaKTOif irvev>lrv)(iKd<i

TTvevfiaTiKoii irvevfuiTiKd avvKpivovTe';.

Be

170
Part II.
iv.

The Holy Spirit in the

ov
Si'X^erai
to,

New

Testament

avOpto'iro'i

tov irvevfjiaTO^ tou 6eov...Kai ov

6

Svparai
(lariKoi;

jvSivai,,

on

irvevfiaTiK&i dvaKpiverai'
oiiBevbi;

Be irvev-

dvaKplvei fiep iravTa, avro<; Be vir

eyvco vovv K.vpt,ov ;
. .

avaKpiverai.

Ti?
I

yap

.^/Mei'i

Be vovv Xpto-Tot) 6^(0 p,ev.

Cor.

iii.

OvK

oiBare

on

vadv 9eov eVre, Koi to wevfia tov 6eov

iv v/juv oiKet;
6 6e6<;' 6
I

ei Tit
vao<;

tov vaov tov

'dyi6<i

6'eov <p6eipei,,<p6epel

tovtov

yap

tov 6eov

iaTiv, o'lTive^ icrTe VfieK.

"
I

Cor.

vi.

'AWa
jTvevfiaTi

d'jre\ovcra<r0e,

dWd

^yidcrdrjTe,
Irjcrov

dX\d

iSiKaiiiodr)T.e,

iv TO) ovofiaTi tov Kvplov

r]fJi.S)v

^piaTOv Kai

ev tco

TOV deov

fjfjbSiv.

Cor.

vi.

'O Be KoWm/jLevoi tw
ov e%6T6 airo aeov
;

Kvpltp ev irvevp.d iaTbv...7J ovk oXBare

i7i

9-

^Ti TO cr&pM vp^mv vaog tov ev vpHv dyiov irvevp-aTOi; ianv,

Cor.

vii.

AokS) yap
Tlepl

Kofyci}

7rvevp,a deov

e)(^6iv.
. .

*'

Be

Twv
oti

jrvevp.anKcav .
ovBel<s

ov

6eK(o

vp,a<;

aryvoeiv...

,.

yvcopi^m

vp,iv

ev

irvevfiaTi

6eov 'KaK&v Xe76(

'\r]aov<}

'Avddep,a
el
1

'l7]a-ov<;'

Kal ouSei? BvvaTai ebirelv K.vpio<;

p,r]

iv TTvevptaTi dyiro.
elaiv,

Cor.

xii.

Ataipea-ei^ Be j(api,(rp.dTcov
e/cdiTTa)

to Be airro irvevpM...
irvevfiaTO';

"

Be

BiBorat

r)

(j)avepa)a-i<;

tov

irpoi

to

a-vfji^epov.
(ro(f)i,a<;,

S p.ev yap Bid tov TrvevfiaTO'; aXK^ Be Xoyoi; yvcoaeai? KaTa to avTo
T$ avTw
TTvevfiaTi,

BlBoTai X070?
"Trvevfia,

STepm

TTKTTi^ ev

oKKo) Be ')^apLap,aTa iap,aT(ov

TavTa ivepyel to ev Kal t6 avTO irvevp-a, Biaipovv IBia eKdaTos Kadw'i ^ovXeTai.
iv TO) evX jrvevp.aTL TX....7raz/Ta Be
I

Cor.

'Ev kvl irvevp.aTi

...Kal

^p,ei<;

iravTe^ et? ev crap-a i^airTia6rjp,ev

wavTe^ ev irveii/xa iTroTLcr6r]fj,ev. Zr]XoTe 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)?
rirpatTO'i dvdp(o-7ro<s
el<;

Kal yeypaiTTai '&yeveTo 6

'ASa/t et? -^vyijv

^&crav o e<r%aTo? 'ABdp,

irvevpa ^coottoiovv.
6 Kal a-<ppayi<rdfjLevo<;
r)p,a<i

O
2 Cor. iii. 3.

Be.

.')(^p'baa<; fjp.d'i

6e6<;,

Kal

Sows TOV

dppa^&va tov

irvevp.aTOt iv rats KapBiai^ f)pS)v.

Ecrre eTTtaToXr} 'KpiaTov BcaKOvrjdeitTa

ypap,p,evrj ov p,e\avt,

v^

rjpSsv,

ivye-

dXXd

irvevp.aTi,

Oeov ^wvTO'i.

The teaching of the Pauline Epistles

^laKOVOv;
/laTOi'
TTfB?
Katvrj<;
StaOi]Krj(s,

(i)

171
irvev- Part
II. iv.
^

od

jpa/i/jLaTOi}

aXXd

TO ryap ypdfifia diroKTeivei, to Se irvevfia ^moTroiei...

rj

p
6, 8.

ou^i jj-aXXov

hiaKovLa tov

7rvevfj,aTo<; ecrrat

iv Bo^t)

Se Kvpio<; t6 irvevfid
ij/iet?

iXevOepia.

iariv o5 Be t6 irv^v/jia K.vpLov 1 Cor. Se jrdvTe<;.,./jL6Ta/j.op(j>ov/j,eda aTro B6^7}<; ei? '^

'

iii.

Bo^av, Kaddtrep dirb Kvplov Trvei^/iaro?.

'SiVvia-rdvovTe^ eavTOvi
'
I

tos

Oeov

BidKovoi..ev irvevfian 2Cor.vi;4,

6.

aiyiai,

"El fiev <ydp. . .irvevfia

erepov XafilSdvere o ovk eXaySere ktX. 2Cor.xi.4.

;

Ov

Tea

avrm

irvevfiaTi irepieTraT'ija'afiev
It/ctov "KpKrToii

2 Cor.
fj

xii.

xapt<i tov Kvpuov

r)

koI

dydTrrj

tov

'

6eov KoX

KoivcavLa tov dyiov irveviiaTOi; (leTO, trdvTwv vfiaiv.

13.

For our purpose

it

is

convenient to divide the

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
Epistles of St Paul into
;

present chapter.
I.

The two

earliest

letters

of St

Paul were
century^

addressed about the middle year of the

the church

first

to one of the newly planted churches of Macedonia,

of the Thessalonians in God the Father i Thess. 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
i.

Our gospel, the by manifestations of the Spirit. in word only you not unto came missionaries say, but also in power and in Holy Spirit and much assurance we delivered our message with a i.e.
'

Thess.

i.

The

dates usually assigned range from a.d. 47 to 53.

172
Part II.
iv.

TAe Holy Spirit in the

New

Testament

power beyond that of mere eloquence, with an inspiration which proclaimed its Divine origin and a strength of conviction which left no doubt of our Such were the preachers, and the hearers sincerity.'
caught the contagion of their faith you became imitators of us and of the Lord, having received the word in much tribulation with joy of Holy The same Spirit which gave strength and Spirit.
:

iThess.
6.

i.

assurance to the preachers wrought in the converts a joyful acceptance of the message which was not
cf. Acts
xvii. s'^k

checked by the violent opposition of the Synagogue 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 In a Greek seaport town such as the Spirit.
Thessalonica,
it

was a

daily struggle for converts

Thess.
"'

'^'

'

For from heathenism to maintain purity of life. this struggle the Apostle arms the Thessalonians with the assurance that they had received the Spirit of God. God Called us not for impurity but in Therefore he who sets at naught this sanctification.
calling sets at

naught not

man

but God,

who

gives

his Spirit, the

Christian calling
holiness {iv
is

Holy Spirit, to enter into you^. The moves in a sphere of progressive dyiatr/tw), and the Divine Gift which
SiSdi/ra
eis

poured continually^ into the hearts of believers

^

Reading tov

i/Aos

with Codd.

given by m-*AKL, and i;V for v/ias by A.

*BD; Son-o is Dr Milligan aptly

v/ias.

compares Ezek.
'

xxxvii.

14

LXX.

Sucro) T&Trvev/id /xov

is

Lightfoot paraphrases:

"Who

ever renewing this witness

against unclean ness in fresh accessions of the

Holy

Spirit."

The teaching of
renders any act of

the Pauline Epistles

(i)

173
of

impurity on

the

part

Part 11. iv.

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 maniChristian a contempt of God,
fested not only in the faith of the founders of the

Church and the

g^ft

gift

of

lives of its

members, but by the

to these

Gentile converts, the entirely

It

new

prophecy.

appears that prophecy was

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 The Spirit extinguish St Paul takes a firm stand. not, prophesyings make not of no account ; put all
in

Thess. v.

things to the proof, hold fast the good,

evil fonn^ abstain.
'

from

every

water on the

fire

It is not for believers to throw which has been kindled by the

light of utterances

a fellow Christian or to make 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
Spirit in the heart of
:

scriptures, in the experience of

life,

in

the consensus
this pro-

of believers, and retain*

cess, refraining'
'

all

that can endure

from every kind of utterance which

p.

See Lightfoot, Notes,

82; Milligan,

p. 75.

Or perhaps "every form of evil." Dr

from Oxyrhynchus Papyri 237.

Milligan illustrates

jrai'

e!8os

' K.a.T}(eTi...a.irkyi(TBc.

174
Part II.
iv.

^-^^

Holy Spirit
It

in,

the

New

Testament

may

tend to evil'

2 Thess.

ii.

affords an instance of such

happens that the second letter an utterance. An im-

pression had been created at Thessalonica that the

Cf.

Thess.

imminent or even had begun {evia-T-qKev), and the result of this belief had been to create restlessness and neglect of duty.

Coming

of the Lord was

How
i.e.
2

it

arose the Apostle does not

it

seem

to know,

but he suggests that

through

may have come by spirit^, a prophet who claimed inspiration.

Thess.

ii.

Even

in that case, the idea

it

was

to

be rejected

as

Thess. V.

deceptive;

belonged to the 'bad

class' of prophetic

'^'

utterances which would not endure the test of examination, as

St Paul. proceeds to shew.

first

To
I

return to the
:

Epistle

the Apostle con-

Thess. V.

tinues in

And

the

God of peace
(oXoTeXeis),

himself sanctify you

your whole nature

soul

and Tnay your spirit

be preserved entire

and your

and your body

{oXoKXrjpovy, without blame, at the

Lord Jesus
is

coming of our Here, though the Divine Spirit not named, His action is involved in the prayer
Christ.
it is

for sanctification, since

by His Holy

Spirit that

produces and perfects holiness in the creature. Whatever may be the judgement which is to be passed on the utterances of the Christian prophets,
^

God

Th.

ii.

2 SlO. TTVeOjiAlTO^,

'

'OXoTtXcis, 'in your completeness'; oXokXtjpov, 'with every

part represented.'

Lightfoot points out that the latter word

sacrifices,"

is

"applied especially to

comparing Rom.
(i.e.

xii.

i,

where

the bodies of Christians are represented as a OvaCa fwo-o.

Spirit sanctifies the Christian's sacrifice his

The
soul
all

body and

and

spirit) that it

may be found

at the

Parousia complete in

its parts.

The teaching of the Pauline Epistles

(i)

175
Part
11. iv.

there can be no question as to the value and need of personal sanctity, and this sanctifying work of the

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
Spirit

Divine

Spirit.

An

entire

consecration can alone

its

preserve

human

nature in the fulness of

all

powers

for the life

where God is This ethical side of the

in

all.

Spirit's

work

in believers
2 Thess.
ii.

comes into sight again in the second Epistle. God chose you from, the beginning^ unto salvation in sanctifcation 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 Thus the work of the Spirit the Gospel of Christ.
is

brought into relation with the purpose of the

it

Father, whose choice

carries into effect^

and the
i.e.

whole process

is

seen to issue in 'salvation,'

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
Part II. iv.

The Holy Spirit in the

life

New

Testament

and fulness of
Incarnation to
2.

which

it

was the end of the

effect.

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 perplexities 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

not very dissimilar to that in the Epistles to Again the Apostle is dealing chiefly Thessalonica.
is

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 seaport a disposition to form rival factions within the Christian body an anti- Pauline, probably Judaistic, spirit an intellectualism which stumbled at fundamental 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

the Spirit in

gifts.

In dealing with this

new

situation St Paul is led to present the ministry of

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
lights

new

The teaching of

the Pauline Epistles

(i)

177
Part 11.
iv.

the Spirit in the experience of his

at

own

early ministry

Corinth.

At Corinth

as

at
in

Thessalonica his

preaching had been effective

its

strength had lain

a high degree, and in the power of the Spirit.

The

Apostle altogether disclaims the rdle of the

sophist.

Greek rhetor or

My

discourse

and my

Cor.

ii.

preaching were not in persuasive words of wisdom, 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
:

\ Thess.
*''

i.

(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 prevailed rather than its intellectual force, as the Greeks

of philosophical proofs

of that age judged intellectual force

and the

result

was what he had

in

fact

contemplated, that the

the Spirit of

conversion of the Corinthian Gentiles was not to

be ascribed to the preacher, but God.

there was, and this

to

Yet a Christian philosophy, a Divine wisdom was known to the preachers of

the Cross.

For

to

us
for

God

revealed the

things

Cor.
ff.

ii.

which

He

prepared

those

who

love

Him

10

through the Spirit, for the Spirit searches all things, For who among m,en knows even the depths of God.
(oTSci')

the things
is

which

in

him

of a m.an but the spirit of the man 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,
s.

ad loc).
12

H.

s.

178
Part
II. iv.

The Holy Spirit

is

in the

New

Testament

wisdom of GodS because the Spirit explores the mind of God, even those depths of the Divine knowledge and will which are
Spirit

the revealer of the

inscrutable

to

man^
is

As

in

man

there

is

self-

conscious

life

which
it is

conversant with the secrets of

his heart, so

with the nature after which

;

human

nature

is

modelled
us.

the Divine Spirit

is

cognizant

of
Cor. 12 f.
I
ii.

the secrets of God.

And
in

this Spirit

has been

given to

We

received not the spirit of the world,

which

finds its expression

the wisdom of this

is

present order^ but the Spirit which

from

{Ik)

Him whose Spirit it is, that we 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
God, issuing from
m.ight know,

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
higher teaching
;

Cf.

Eph.

i.

17

Tj/eC/ia ao^io.% Kai aTTOKoAvi^ccds ev

hrvyvwra
Gem-

Cf.
o)S

Rom.

xi.

33

Q)

pdOos nkovTov Kai <ro^ias koI

yvoJo-etDS

dvt^epavvTjTa
"

to, Kpijotara aiiTOv.

"EyvioKEv takes the place

of oiSev here in the best texts

is

(mABD): a
"

hint perhaps that the analogy

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
thoughts.

the Pauline Epistles

for

(i)

179
Part 11.
iv.

But there are those

whom

spiritual

thoughts and the words that express them have no meaning. The psychic man^ does not receive (Sexerai)
Ihe things of the Spirit of God, for they are folly'^ to him, and he cannot take cognizance (yi'oii/ai) of them,

cor.
'

ii.

^^

because they are scrutinized

(dj/a/cpii/erat')

by spiritual
there

methods.

But the

spiritual man, while he scrutinizes

;

everything, is himself scrutinized by none

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
;

The man who belongs to guided by the higher. 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

all

is

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
developed can pass
in

review

the facts of

life

understanding
^

it.

We Christians have Christ's mind^,

edvca-iv Se fjLiapiav.

Cor.

ii.

Cf. Cf.

Jude 19
I

i/ru;^tKOi, irvivfjia firf e^^ovTCS.

Cor.
lips

i.

23

Possibly the

word was

often on the

of the heathen at Corinth

when they commented

on the
'

teaching of St Paul.
in the technical sense of 'a preliminary exaxxiii. 14,
is

For dvaKpCvav
In

mination before a judge,' see Lc.

^

Acts

iv. 9,

Isa. xl. 13, of

which St Paul

thinking, vovi translates

i8o
Part II.
iv.

The Holy Spirit in

the

New

Testament

because

we have His

Spirit, in

and the mind of Christ

iCor.i.2i.

a position of superiority to the world which through its wisdom knew not God. None can comprehend or explore the mind
in believers places

them

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
1

whom

the Spirit dwells are repre-

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

Cor.

vi.

again, with a directly personal reference

Know ye

'^

Holy Spirit not that your body is a tem,ple of that is in you, which you have from God, and that you are not your own, for you were bought for a As price f So then glorify God in your body. in the Greek temples at Corinth, the temple of
the

Aphrodite on the Acropolis, the temple of Poseidon on the Isthmus, the innermost shrine was occupied as at by the image that represented the deity
;

Jerusalem the

no image of
!

Holy of Holies, though it contained God, was for Israel the Divine dwelling'

n-n.

hand than shared by

NoSs XpMTToB however is more appropriate to the subject ia ' irveB/ia Xpio-ToB would have been. Christ's mind is
Christians:

they maintain the

life; their

towards the problems of

same general attitude philosophy is His, and not the

wisdom of the
'

world.
i6f., vi. igf., vi. ii, vi. 17.

Cor.

iii.

The teaching of
place on earth;

the Pauline Epistles

(i)

i8i
in Partii.iv.

so the Christian congregation

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 individually believers are in virtue of their baptism

consecrated shrines of the presence of God, and in

guard the The heathen deities sanctity of the Divine abode. 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 consecration 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
both capacities
it

is

laid

upon them

to

defiled the sanctuary of the

Spirit.

The

general

lesson

is

clear

'
:

You

are God's consecrated shrine,

through the

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.'
Spirit's indwelling,
; ;

Cfi

Strabo

viii.
17

378 to t^s 'A^poSmjs

Upoi' ovtoi

irXovo'iov

virijp^ev oiore TrXctovs

\iX.uii lepoSofu\ovi iiriKTtyro kraipa^.

82

The Holy Spirit

in the

New

Testament
i

Part II. iv.

The other two

baptism made

references to the Spirit in

Cor.

vi.

reveal the greatness of the change which faith and

moral condition of many of the early converts from heathenism. After enumerating ten of the worst vices practised in the most imin the
I

Cor.

vi.

moral city of Greece St Paul proceeds And some but you washed ^re) QJ^ you were such (ravToi TLve? yourselves, but you were sanctified, but you were
: ;

justified in the
in the Spirit

name of the Lord Jesus Christ and You washed away your of our God.
'

former defilements^ in the baptismal bath, you consecrated yourselves to the service of God, you were

accepted by

God

as righteous in

His

sight,

on the

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
basis of faith in Jesus Christ
;

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
iii.

xxii.

16 ^dimcrai Koi
ly/xas

aTToXoucrai tois d/xapTtas aov. Tit.

n-aXivyevio-iai, 2 Pet.
1.

lcr<oo'v

Sia Xovrpov

XrjOriv

Xa/Suf toB Kadapurfiov rwv iraXai

aVTOv d/AapTtcov.

The teaching of the Pauline Epistles

holds good where there
is

(i)

183
Part
11. iv.

sexual union without the

marriage-bond.
to Christ,

The body of a Christian belongs and is a member of His Body and he

;

who
of

takes that which

is

the flesh of a harlot

desecration.

is

and unites it with guilty of an intolerable act

Christ's

motive for purity. His Church is such as

cravings of

But the Apostle has a further The union betwixt Christ and

may

well satisfy the deepest

it

human nature, and

certainly forbids

any
cor.
vi.

union which degrades nature or which ministers to the lusts of the flesh. He that is joined to the Lord

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
is

one

'^'

spi-rit, i.e.

directly ethical or

common

to

all

Christians

the

charismata which served to promote the enrichment

of the Christian
sonal holiness.
life

rather than the ends of per-

To

these

we must now
own

turn.
i

Once the Apostle

speaks, but incidentally and

inspiration.

Cor.

vii.

''^'

with great reserve, of his

claims consideration for

After

giving his judgement^ on a questionable point he

it

on the ground that he

the
gift

believed
tion with

himself

to

share

of

inspira-

teachers such as Cephas and

'

ApoUos

Cor.

vii.

40 Kara T^v

e/i^v yvm/jirjv.

184
vsx\.\i.vi.

The Holy Spirit

in the

New

Testament

for^

I also have God's Spirit, i.e. 'in with others who are called to be the guides of believers, I am conscious of a Divine assistance'
think that

common
in

judgements which relate to moral and spiritual questions, over and above that general enlighten-

ment which guides

special gifts

all

believers in the fulfilment of

their individual duty.'

But he recognizes also other

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.
xii.
i,

A
On
borne
I

new

section of the Epistle begins at

gifts'.

the

spiritual

Before

entering

upon

these St Paul lays

in

down a canon which is to be when such manifestations of the mind

discussed.

Cor.

xii.

spirit

are

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,

not possess the charismata.

I

though he might This premised, the

gifts,

Cor.

xii.

Apostle procccds

There are differences in

but the same Spirit ;

^

and

there are differences in

other good uncials,

yap, not hk,

is

the reading of

B and some
is

and gives the

"

better sense.

Rutherford:

"for God's Spirit

is

not denied,

dare say,

even to me."
'

There
1

a gentle irony in Kayu.

Cf.
vii.

7rpi

T&v

irviv/j.a.TiKiav.

I, viii.

and

for rairvevfui-

TiKa see xiv.

The teaching of
ministries, but the

the Pauline Epistles

(i)

185
Part 11.
iv.

in workings,

same Lord; and there are differences and the same God who works all things

in all
serve,

As there is one Lord whom all Christians and yet there are many forms of service as we all have one God, and yet there are many operations 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

given a word of wisdom,, and to another a word of knowledge according to the same Spirit; to another faith, in the same Spirit,
to

one through the Spirit

is

and and
to

to to

another gifts of healings, in the one Spirit,

another workings of miraculous powers ; to another prophecy, to another discernings of spirits,

another kinds of tongues, and

to

another inter-

pretation of tongues. But all these the one selfsame Spirit works, dividing severally to each according

as

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 intelit wills.
;

lectual breadth or acuteness

theology

(yi/wcrts).

The

which creates a scientific next three belong to the

faith

thaumaturgic side of early Christianity, the

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-

86

The Holy Spirit

SvvdixecDv).

in the

New

Testament

Part II.

iv.

Lastly, we have two pairs of which were perhaps the most widely exercised prophecy, with its cognate power of distinguishing the true prophet from the false (TTyoo^iyreia, Staic^icrets Trvevfidrcov), and 'glossolaly,'
jLtara

spiritual gifts
:

with

its

necessary accompaniment, ability to interpret

'tongues' for the benefit of the

ipiiTjveia ykoiacrSiv).

Church {yemj yXotaa-av,

The
all

Apostle then works back from these mani-

festations of the Spirit to the original act

by which

Christians were incorporated into the

Body of
diversity

Christ, his purpose being to

is

shew that great

consistent
is

with

a true unity.

In the

human
of

body, which
Christ, into

one, the

members
all

are many, and they

are differentiated

by

their functions.

The Body

which we were

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

services.

powers and

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
I

the

orderly sequence

of

a descending scale\

Cor.

xii.

appointed some in the Church, first apostles, secondly prophets, thirdly teachers, then miraculous powers, then gifts of healings, then the helps'" which

God

I
^
'

Cor.

Xll.

28

7rptoTOi'...8ei;Tej00i'...TptTov...7rTa...l7reiTa.

KvriX-iiiXA^iw.

Cf. Acts XX. 35 Sei avrtXa/AySai/eo-flai tZv aaOe-

vovvTtav.

The teaching of
support the weak and
pilot the course of the

the Pauline Epistles

\S\&

(i)

187
Part
11. iv.

powers of guidance^ which 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
its

this point there

comes the great episode of

It is important to note connexion both with what has preceded and with what is to follow. Be zealous, the Apostle writes, 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.
:

St Paul's praise of love.

Cor.

xii.

^'

I point

prophecy rather than for tongues. 'And further out a way of life which surpasses^ even the best charismata, a way apart from which no gifts of 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
for
^

cor.

xii.

^''

Cor.

xiii.

3-

Cor.

xiii.

13-

KvjSepi/ij'crets. I

Cf. Acts xxvii. ii,

Apoc.
31.

xviii. 17.

^ *

Cor.

xii.

13 iravTs
I

h/ TTvevfia kiroTL(T6t)fi.iv.

ZiqXovre in xiv.

takes

up

f.

in

xii.

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.

88

The Holy Spirit in the

New

Testament

Part II.

iv.

greatest even of the three great abiding elements of

the spiritual
gifts of

life.'

So having placed the permanent

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 lawfully desired, especially the best of
love,

them.

Pursue

than

yet be zealous for the spiritual gifts, but m.ore Then follows an all that you may prophesy.

instructive comparison of

tongues, and rules are laid

prophecy with the gift of down for the guidance of the Corinthian Church in the use of both these
manifestations

of the the

Spirit.

At Corinth

as

at

cr.iThess.

Thessalonica
his

Christian

prophet scarcely

had

Cor. xiv.

' ^*

'

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 However high the mysteries which the Church. speaker in unknown tongues might utter, he could himself, unless an interpreter profit none but 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
Part
11. iv.

The

glossolalete

may

not speak in the congregation

at hand, nor

unless an interpreter
gift in

is

may he

use his
Cor. xiv. '^""'^'^ '
i

the ministry of public prayers or Eucharist,

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
Further,

licence in the public use of the charismata.

spirits are

he lays down the important principle that prophets 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 If he abuses his gift, or if he is a mere their use. 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 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

11.,.

Cor.

xii.

10, xiv. 29.

the possession of the

critical

spirit

is

not

only

No infallibility is permitted but encouraged ^ claimed for the prophet the human element which
;

^ rEi/cv/iara

rrpo<^y)T&v wpoc^ijrats VTrorrdtTtrerai

the axiomatic

form suggests that

Churches.
'

this

canon was already

aX\oi

familiar to the Pauline

Cor. xiv. 29

01

8iaK/)ivT(i)crav

cf. xii.

lo

SiaKpicrcis

irveu/iaTcuv.

I90
Part 11. iv.

The Holy Spirit in

the

New

Testament

ever mingled with the Divine, the possibility not only of imposture or self-deception, but of
is

imperfections in the delivery of a Divine message through personal vanity or want of balance, is
plainly contemplated

by the Apostle, notwithstanding his conviction that prophecy itself was a manifestation of the Holy Spirit, and that the prophet
ranked next after the Apostle
charismatic ministry.
in the

order of the

From

these temporary problems, St Paul passes

Resurrection.

to the great doctrine of the

also there
is

a reference, though indirect

Here and in

passing, to the
I

work of the

Spirit of Christ.

The

Cor. XV.
'

human body
also

"^^

spiritual body.

sown a psychic body, it is raised a If there is a psychic body, there is a spiritTial. So also it is written, The first
is

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

recall

spiritual.

The

student of

the

Epistle will

the contrast between the

ever,

There, howii. two types of men are compared, here two conditions 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
;
;

'psychic' and the spiritual in ch.

^Cor.iii.3.

they are carnal

are
'

o-ayoKifca

or rather

a-a.pKiva.

They

psychic,' only in so far as they are

life

adapted to

the purposes of that lower rational

I

which St Paul

Thess. V.

calls

the psyche

the passions, affections and emo-

3-

The teaching of the Pauline Epistles

tions of the soul are revealed

(i)

191
Part 11.
iv.

and work themselves 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 It is reasonable, reversed by the Resurrection. 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 The first man, as we read in Genesisj invisible order.
to be a living soul, i.e. he was invested with an animal nature, which originally was inbreathed by God, and had affinities with the Supreme Life. But

came

Gen. u.

7.

the last

Adam,

the

man

in

whom

at length

humanity

its goal, has passed by the Resurrection into a spiritual existence which has the power to communicate the higher life to the new humanity which

reached

and ascended Christ is He is the Heavenly 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
represents.
risen

He

The

not 'psychic' but 'pneumatic';

iCor. xv.

6 7roupavios, o\ iirovpavioi

(cf.

Heb.
B.

iii.

KXijcreois

iirovpaviov

ix-iroxoi).
'

^ope(Tu)fjiev

mACD:

<j>ope(ti>iJi,tv

192
Part 1 1,
iv.

The Holy Spirit in

the

New

Testament

Phil.

iii.

Lord cxercises this life-giving power, the answer must be, By imparting the Spirit of life by which it As St Paul has itself been raised and glorified.' Saviour, the has elsewhere written, We wait for a 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,

are rich in

and while it has passages which teaching, there is no systematic treatment

first

of the great questions of faith or practice such as

are found in the
Epistle.

the Spirit in the Christian

repeatedly,

Yet the work of body comes into view

lights are cast

and here and there new

upon
2Cor.i.i7.

it.

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 pPa.imv

Ty/xas-.-fleds.

On
104

yScySaitoo-is
f.

as a legal term

see Deissmann, Bible Studies, p.

"

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
Part 11.
iv.

Though
describe

the Spirit

is

named only

in

connexion with

all the metaphors used in this passage 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

the arrhabo,
its

anointed Jesus, so
Christ
;

as the

it anoints the members of the Son was sealed by the Father, so

the adopted sons receive through

the

Spirit

the
light

impress of His character

and the measure of

gifts
It
is

and power which they already possess

is

in the Spirit

an anticipation of the fulness of spiritual

which

will

be theirs

after the resurrection.

last of these

may be

noted that the

tile city,

metaphors

peculiarly

appropriate in a letter addressed to a great mercan-

where it would be at once understood. Quite another figure is used in ch. iii. 3. Here 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 manifested 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

^Cor.iu.s.

are hearts of
the
first

flesh*'.

In the conversion of

the

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.
(cf.

xxxi. 18

LXX.

ttAoikos Xi^tVas yeypa/t/tei'as

ff.

tu haKriXw

T<m 6iov
^

Lc.

xi.

20), xxxiv. i

Reading KapSian with codd.

s.

kBACD.
13

H.

s.

194
Part II.
iv.

The Holy Spirit

in the

New

Testament

Gentiles the part performed

ministerial only; the first

by the Apostles was believers were their con-

verts in the sense in which St Paul's Epistle to the

It was Christ Romans was written by Tertius^ 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

written with the Finger of

of stone than the

New

had the Law been God on the two tables Law had been inscribed by
truly

believed the preaching of the Gospel in the heathen cities of Asia Minor and Greece.

the Spirit on the hearts of those

who

Yet another aspect of the

2 Cor.
iii.

Spirit's

work

is

seen

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

as the chapter proceeds.

The

New. [God] made us sufficient to be ministers' of a new covenant^, not of letter but of spirit^, for the
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
letter kills

but the

spirit

Rom.
"

xvi. 2^2 cyo) Teprios o ypd.\j/a^ Tr]V STrujToXrjv.

ij

Cf. V. 3

BiaKovriOela-a
rrji
.

Vfji'

^/jimv.

Contrast

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
Part 11.
iv.

shall not the ministry of the Spirit be

more in glory?

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
finality,

religion which alone possesses must needs exceed in glory the religion of the Law, which brought condemnation and from its very nature was transitory and propaedeutic. That the Law was not permanent or final had been symbolized 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 believers, whether Jews or Greeks (Tj/ieis iravrei),
this

2 cor.

iii.
"

'^~'

Exod.

time has already come

face,

they enter the Presence

with unveiled

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

words have caused much difficulty, and, as a matter of grammar, may doubtless be variously rendered. But in view of
is spirit.

The

last

Cf.

Exod. xxxiv. 33
eis

ff.

The

interpretation
is

tt/oos

to

/t^

Tmo-ai

to tcXos rov Karapymjixivov

St Paul's.

132

196
Part
II. iv.

The Holy Spirit

in the

New

TestaTnent

Cor. XV. 45

^49

the explanation which has just

The transbeen given seems to be probable. 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
Spirit
2

incidental references to the

in the

work of

the

which occur

course of the Epistle

may
truly

Cor.

vi.

be

briefly

noticed here.

In ch.

vi.

the Apostle
is

4ff.

marshals the evidences of a ministry which

of God, and
relation to the

midway among these he places its Holy Spirit in everything commend:

ing ourselves as God's ministers... in purity, in knowledge, in longsuffering, in kindness, in

in unfeigned love, in

word of truth,

It is surprising at first sight that

Holy Spirit, in power of God. the Holy Spirit

its gifts
:

should be placed thus in the midst of

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 culminating in it. But St Paul is as far as possible from
writer

modern

the conventionalities of the professed theologian

writes, especially in this Epistle, as the

he

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
Part 11.
iv.

ought to be the central feature of the ministerial character, the spirit which is common to all true ministers of God, distinguishing them from false apostles. Walked we not Titus and I (St Paul appeals) in the same spirit? in the same steps? It was a different (erepov) spirit which animated pretenders 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 fuller than St Paul's usual form, and trinltarian in character. His two letters to the Thessalonians and

1 Cor.
'
'

xii.

iCor.
*' '^
'

xi.

2 Cor. xiii.

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
extended
in

is
it

two

directions.

On

the one hand

source of

includes the love of God^, which is the ultimate and on the other the all Divine blessings
;

fellowship of the

Holy

Spirit,

love and the grace of the

into the hearts of

by which the Father's Son are brought down

men.
is

This fellowship or joint

that which the

participation (fcow/tuvta)
effectuates

Holy

Spirit

by uniting the human

spirit to

Christ and in Christ and in

spirits

God

to other

God in human
Such

which are partakers of the same

^

Spirit.

Cf. 2 Cor.

xiii.

no

6f.o%

t^s ayamjs.

198
Part II.
iv..

The Holy Spirit

is

in the

New

Testament
In an epistle

a conclusion

especially appropriate.

of the jarring notes of discord, there is fitness in closing words which speak of the blessing

which

is full

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 Nothing the purpose of establishing a doctrine. 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
i

of the Apostolic age there lay a profound though

as yet unformulated faith in

the tripersonality of

God.

V.

THE TEACHING OF THE PAULINE EPISTLES

E^ epywv
. .

(ii).

vofMov to irvevfia
jrvevfj.ari

iXd^ere
a-ap/cl

rj

e^

dKofj<;

TTLaTeca
;

Gal.iii. 2

ff.

ivap^dfievoi

vvv

eTTiTeKelade

...6
vfiiv,

ovv
i^

iiriyppr^rySiv

to irvevfia koI ivepy&v BvvdfieK ev

rj

epycov vojJLOv

e^

aKorjt; TrttTTeftj?

"\va
TTtffTeO)?.
'

TTjv

iirayyeKiav tov

;rvev/j,aTO(s

TuL^cofiev Sta

t^?

Gal.

iii.

14.

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.
Gal.
iv. 38.
5.

KaTo.

H/iet9

adpKa yevv7]del<s iSicoKe tov KUTa irvevfui. yap irvevfiaTt etc TrwrTeo)? iXTriSa BiKaiocrvvi)'!
fjLrj

Gal. v.

aireKSexo/J-eOa.

TlvevfiaTi TrepiiraTelTe koI iiridvfiiav <rapKo^ ov

ffTjTe'
rj

TeKe-

Gal. v. 16
'

yap aap^

iiridvfjiei

KaTO, tov irvev/jLaTo<s, to Be mievfi.a

jirj

KaTa
eav

Trj<i

6i\.rjTe

aapKO^' TavTa yap dXX7j\oi<} dvTiKeiTai, iva Tavra iroirJTe, el Be trvevjiaTV dyeaOe, ovk

e<yTe

inrb vojMov.

^avepa
dyadcoa-vvTj,

Be ia-TiV to, epya t^? <rapK6<;...6 Be Kapiro'i tov Gal.

'9

v.

rrvevfx.aTO'i e<7Tiv dydirj), X'^P'^i ^^PV^V> f-aKpodvfila, xprja-TOTrj';,

Tri<TTi<i, 7rpavTrj<i,

iyKpuTeia.
Gal. v. 25.

Et

^SijLev TTvevjiaTi, irvevfiaTi Kai (TTOi')(S)jiev.

"TjMe't'i

ol irvevfiaTiKol xaTapTi^eTs

tov toiovtov [=toz/

Gal.

vi. 1.

7rpo\r]jicj}devTa ev Ttvi irapaTTTcofiaTi] ev irvevfJiaTi, irpaiJTrjTo^.

'O
^carjv

Be anrelptov et? to irvevfia Sk tov irvevfiaTO'; depiaei Gal.

vi. 8.

alwviov.
6pi(j6evTO<; vlov

Tov

6eov ev Bwajxet KaTa irvevfia ayieo- Rom.

i.

4.

avvij^ i^

dvaaTaaew; vexp&v.

200
Part II. V.

The Holy Spirit

a<^aivr]

in the

New
raU

Testament
KapSlai'i rjfiibv Sia
>

'H
,

Tov deov eKKeyvrai, ev

rttilv.

_ Kom. Rom.
''

iTvevtuiTO^ ayiov tov BodevTOi

V. 5.

viii.

'yap vofiot
fie

rov

n f, / I, 'irvev/juiTo<; t?9 Qa>r]<;

ev KpiaTcp

sr

" 'T

Irjaov

"

'^XevOipmaiv
TOV.

airo tov vo/jlov t?;? dfiapTla<; koX rov davd-

Rom.
'^^-

viii.

Kara
TO,

"Iva TO BiKalcofia rov vofiov irXrjpwdfj ev Kara, irvev/jM. a-dpica irepnraToiKnv

t)/uv

toU

jxt]

dWd

01

yap Kara

crdpKa ovTe<; rd

t?)?

TOV
8e

iri'ev/iaTO<i.
<f>p6vr)/jui

TO

aapKo^ ^povovcn.v, oi he Kara to Trvevfia to yap (ppovij/jia t^? a-apKO'; 6dvaT0<!, TOV irvevfiara ^co^ koI elp'i]V7}...v/jLeli Se

oiiK etTTe ev crapKi

dWd ev irvev/MiTi,
^eorj

eiirep irvevfia
e')(ei,

6eov oiKet

ev vfilv.

el

Se T49 Trvevfia XpttxToiJ ovk Be

X/3to-T09

ovro<;

ovk eariv
-rrvev-

avTov.

el

ev v/uv, to fiev cr&fia vexpov Btd

dfiapTiav, TO Be irvev/ia
/ift

Bid BtKaioa-vvr]v.
eK veKpwv

et,

Be to

eyeipa<! eK

TOV eyeipavT0<s tov veKp&v ^picrTov 'lycrovv ^moiroirjaeL Kal Ta dvtyra

'Irjcrovv
olicel

ev v/mIv, o

Rom.
J

viii.

amfxaTa vfimv Bid tov evoiKovvTo<; avTov Trveviuno<i ev v/uv. Et Be irvevfiaTi ra? Tr/ja^et? tov ard>fiaTo<; OavarovTe
^rjaeaOe.
ela-iv.
oil

3 16.

oaoi yap irvevfiaTi 0eov dyovTai, ovtol viol 6eov

yap eXd^eTe
Trvevp.a

irvevpua BovXeia<; TrdXiv

vlodeala's,

el<s

<f)o^ov,

dXXd

e'Xa/Sere

ev

at

Kpd^ofiev 'A/3/8a o

iraTrjp.

avTo to

jrveufia

avvfiaprvpei

tS

nrvevfuiTi

rjficav

OTi icr/Mev Texva 6eov.

Rom.
TO
oTi

T^v dTrap)(7]V TOV TrvevnaTo<i e')(ovTe<;. To 'irvevfia avvavTiXafi^dverai Ty daOeveia

"TTvevfia

rj fjiwv .

.avTO
o

vtrepevTvyx^dvei

crTevayp.01^

aXaXj^rots"

Be

epavvwv ra? KapBla<i olBev

to

<f)p6vrjfia

tov Trvevp.aTo^,

KUTa Oeov evTvy)(dvei

Tft) TTvevfjLaTi ^eovTe<i,

virep dylcov.

Ov yap
aXXa

ecrriv

r/

^acriXeia tov Oeov ^pd)cn<; Kal

elpijvr]

Trofft?,

BiKaioavvr) Kal

Kal

%apa

ev irvevfiaTi dyia.

Be 0609 T^9 eX7rt8o9 irXt^pdicrai ev

vfid's 7rdcrr}<; ')(cipd<s

Kal

elprjvr)^

rm

iriaTeveiv,

ei<s

to irepicraeveiv

Vfid's

ev

rfj

eXirlBi

ev hwdftei irvevfiaTO^ dyiov.

\va yevTfTai
fievr)

17

irpoai^opa

twv edvwv

evirpoaBeKTO';, fjyiaa-

ev irvevfiaTi dyia.
St' ifiov el<;

K.aTeipyaaaTO ^pt<rToii

viraKorjv eOvwv,

Xoym

The teaching of
Koi epyo), ev Bwdfiei
fiaTO<} djiov.

the Pauline Epistles

(ii)

201
II. v.

a-r]/j,el,(ov

kol Tepdrcov, iv Bvvd/j,i irvev- Part

HapaKoKw
Koi Bid

Be v/id<;...Std tov Kvpiov

rjfjLWV

^\r)aov 'Kpicnov

Rom.
^'

xv.

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
to

first
;

went
the

to central
first

Asia Minor, the second

to

Italy

appealed

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 Chrisin the

tianity with the Judaizing movement

Churches.
its

But while

in

Galatia this

controversy was at

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 exposition of the Gospel of St Paul than the Galatians

were prepared to receive. shall find in these two

striking coincidences, a

For these reasons we

Epistles,

together with

marked

difference of general

begin with Galatians, which will naturally precede Romans, not only on chronological grounds, but as presenting St Paul's teaching in a
treatment.
less

We

mature or

at least

a less fully reasoned form.

202
Part 11.
V.

The Holy Spirit

I.

in the

New

Testament
first

In
into

Galatians the work

of the Spirit

Gai.iii.2ff.

comes

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 understanding ? Having begun with spirit are you now beingperfected 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 twofold 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
shew

carried

on St Paul's work among them.

spiritual

Had
results

the Judaizing teachers anything of this

?

kind to

Could they point to any

which followed their ministration of legal ordinances ? 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 (eVapfafievoL TTvevfjiaTL) seek to consummate it by a carnal
ordinance [crapKl
folly
eTTLTeXeLo-de) ?

Was
of

it

not pure

to

reverse
spirit to

the

true

order

progress

to

go from

flesh,

not from flesh to spirit?

this in the face of present

Was

it

possible to

do

The teaching of
facts
?

the Pauline Epistles

(ii)

203
;

The

Spirit

signs of Divine
in

was still given before their eyes power were daily witnessed. But
result of legal teaching or of
;

Part 11.

v.

no instance as the
it

compliance with

(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 But the Apostle presses his side of the legalists.
advantage further. How were the facts to which Why reference had been made to be interpreted ? was the Spirit given only through the preaching of
St Paul and of those

Gai.

iii.

who

followed in his steps

failed to
It

.''

Why

had the Judaizers uniformly

?

shew any

similar effects of their mission

was because

the one party in this controversy had followed and

the others

Abraham
faith.

believed

had refused God's way of righteousness. God and was justified by his

In

Abraham

all

the nations of the world

were to be blessed.

How ? By

sharing his faith

It is

and thus sharing

his righteousness.

not the

Law which
world,

will

bring righteousness to the Gentile

the

but faith in

promise of

God.

The
heart
It

promise of

God

to

mankind appeals

to the trust,

the loyalty, the self-surrender of the

human

where these are given, the promise

fulfils

fulfils itself.
is

itself in

the gift of the Spirit, which

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.

204
Part II.
V.

The Holy Spirit

Gentiles

in the

New

Testament

who

believed were therefore the true

GaUii.
26
ff.

6,

Gal. iv. 4

of Abraham, since they inherited Abraham's they were sons of But they were more God. In Baptism they had put on Christ, i.e. they had been invested with Christ's character and sonship. Two recent Divine missions had made this possible. God sent forth^ his Son made of woman, made under law, that he might redeem, those under
sons
faith.
;

law,

that

we

m,ight

receive

the

adoption.

And

because
his

you are sons, God sent forth^ the Spirit of Son into your hearts, crying, Abba, Father. The purpose of the Son's mission was to give the
of

rights

sonship

the purpose

of

the

Spirit's

mission, to give the

power of using them.

former was realized

of
the
historically

in

human
so the

history at the
latter

As the moment
itself

Incarnation,

connects
the

with the

moment

of

Pentecostal

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
coming.

Baptism or the Laying on of Further, the Apostle is led by his line of thought to speak of the Spirit as the Spirit of the
individual
life''

at

Hands.

Son.
into

The

Spirit of the

Only-Begotten Son

is

sent
it is

the hearts of the adopted sons, because

the very Spirit of sonship.

sons, for

It does not make them they are such by their union with the Incarnate Son, but it makes them conscious of

For
^
iii.

this use of elairooreXXeiv cf. Lc. xxiv. 49.

I.e. eis Ta.%
i.

Gal.
f.,

KapSias /iw.
17,
i

Cf.
4.

Rom.

V. 5, viii. 27, 2

Cor.

Eph.

18,

iii.

Pet.

iii.

The teaching of
their sonship
bilities.

the Pauline Epistles

(ii)

205
11. v.

and capable of

fulfilling their responsi- Part

It

enters the heart, the centre of the moral

and

intellectual nature of

every baptized
its

member
is

of

Christ and child of God, and

within, acclaiming crying,

voice

heard

life,

God as the Father of the personal 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
later Epistle
in Galatians
it
;

in the

stands in which
its

we

cry^.
;

But crying
the Spirit

has

own

truth to teach

of

God

inspires the cry

utters.

The

bilingual

which the human spirit form of the cry is worthy of

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 liturgical use of the early Church of Jerusalem. In the former case it will suggest that the adopted
notice,

mc.

xiv.

He'b?v.

7.

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
children of

God

reveal their sonship in the

Gal.

iv.

6 KpaZpv 'A^SySa o iraryp.

15 cc

' ^

Rom.

viii.

Kpa^o/j-ev 'A. 6

tt.

See the

writer's

notes on
Studies
i.

Mc.
3,

xiv.

36 and Apoc.
f.)

i.

7.

Bp Chase
is

{Texts

and

p.

23

thinks that there

a reference to the Lord's Prayer, which. in the shorter form

2
ff.)

,v(Lc. xi.

begins rTarep,

ayia<r^r/Ta> kt\.

2o6
Part II. V.

The Holy Spirit

in the

New

Testament
all,

and thus That gives effect to the Son's redemptive work. Father' 'Our all believers have the right to say comes from the Incarnate Son that, having the
this

common

claim in the hearts of

they have also the strong desire to use the privilege of sons, comes from the indwelling in their
right,

Without the mission of the Spirit the mission of the Son would have been fruitless without the mission of the Son In order of the Spirit could not have been sent.
hearts of

the Spirit of the

Son.

time the mission of the Son preceded the mission

of the Spirit, since adoption, the fruit of redemption,

Gai.iv.29.

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 contrast between Spirit and Flesh, already suggested in ch. iii., is worked out in detail. It appears in ch. iv. in connexion with an allegorical treatment of the story of Ishmael and Isaac. The two sons
of faithful

taken to represent the contending parties in the Churches of Galatia the Judaizers are the children of the slave girl Hagar,
are
;

Abraham

while those

children of the free

who looked to be justified by faith are woman and true wife, Sarah.
(the

We, brethren

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
Part ir. v.

who came

into

the world
croipKa),

in

the

way

of natural

generation (/cara

derided Sarah's son

who

Gen.xxi.9.
9^IV.

was the child of promise and born out of the course ^ of nature, so the more spiritual members of the
Galatian congregations must expect to encounter the

^^'
1

if .

h1'-

^^

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.

case
'

In the latter
of a carnal,

after the flesh

'

means

'

in the

way

external ordinance,' and 'after the Spirit,' in the

of spiritual regeneration.

Much

the

must be attached

to weviMaTL in ch. v.

way same meaning we (ly/Aets)' ^

:

dy spirit from faith wait for hope of righteousness a strangely compressed sentence which appears to

Gai. v.

5.

mean

'our

hope of
it

final
is

acceptance, which rests

spiritually

upon the

basis of faith,
;

generated and
life

maintained

belongs to the higher

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, '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.

cai. v. 16.

But I
'

say,

Walk by

spirit

fulfil fleshly lust (eVi^u/u,tW aapKos).

Emphatic
:

and you shall not For the flesh

Law
St/catovo-^c.

Gai. v.

'

We, who seek justification not from the

oiTii/es iv voftto

but from

faith,'

as contrasted with

2o8
Part
II. V.

The Holy Spirit in the

New

Testament

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 ifyou 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

Gal. V. i6,
^^"

Gal.

vi.

i6

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 The two life, leading men to battle with their lusts. 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 the Spirit leads a man, he walks by spirit (ttvcvjxari, TrepLirareiv, arToi-^^elv) there is movement and progress in his life as step after step he follows the
; :

aTOLx^iv).

straight

line

of the

Spirit's

rule,

each

moment
or

bringing him nearer to the goal.

is

In so far as this

so he

is

not under law

is

the external

command

prohibition

gradually superseded by the growing

his ideals

Gal.

V.

and conduct with the purpose of the highest law, until its control over him ceases altogether because its end has been attained. But what is to be understood by the flesh and
agreement of
the spirit
?

The

Apostle does not define

either,

but he gives a detailed account of the effects they

severally produce.
cf.

The

flesh

proceeds by

way

of

James

Uncontrolled desire
of
sin.

{iTridvfiia. cra/j/cos)

to overt acts
in

'

Such

acts in great variety

met the eye

The teaching of
every Greek city
mistake them.
;

the Pauline Epistles

(ii)

209
11. v.

it

was impossible

to overlook or Pan
cai.

Manifest are the works of the flesh,

v. igf.

such as are fornication, impurity, lasciviousness, idolworship, witchcraft, enmities, strifes, rivalries, fits of
passion, factions, divisions, self willed partizanships,

envious tempers, drinking bouts, revels,

to these.

and

the like

For these things no place would be found But there was another in the Kingdom of God. order which was already at work in human society and was bearing goodly and lasting fruit. The
is love, joy,

cai. v.

fruit of the Spirit

restraint ;

peace, long-suffering,

graciousness, goodness, faithfulness,

meekness, selfis

law : law as a prohibitory or condemning power has no existence (ou/c ecmv) where they are found. Fruit' Fruit-bearing is a is doubly a contrast to 'works.' natural and not a mechanical process, revealing the presence of an inner life and the use of the singular
against such
things
there

no

'

(/capiros,

not Kapvoi) points to the unity of the

character which the Spirit creates.

manifold,

But its unity is and the nine products enumerated correof

spond to three sides

experience;
life

the manifold the

Christian

some
is

find their sphere in that inner

which

privy to

God and

individual

consciousness S
men'',

some in the life of fellowship with and some again in the personal character
itself in

which interprets

the words and deeds' or

even in the face* and the manner of the man.

^ " '

The

'Aydirrj,

xapa,

eipijvrj.

M.aKpodvfJt,ia,
IIitrTis,
S.

XfyrjO'TOTrii,

dyaOmcrvvrj,
*

Trpai^Tojs,

e-y/cpdreta.

See Acts

VI.

15.

H.

S.

14

2IO
Part
II. V.

The Holy Spirit in the

New
in

Testament

here the believers bears

Spirit

Holy
fruit in

Spirit
life

His operations,

rather than the spiritual

which

He

creates in

every region of

human

life.

All in
all

life

that

that

fulfils

worthy of the name of fruit the end of life by bringing glory to

is

God

is

of the

Spirit.

By

the Spirit the True

branches and the branches abide 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

Vine abides

in the

in the Vine, apart

spiritual

life,

our very existence

;

in

the

higher

possibilities

of our nature

by the

Spirit

we may
life (ei

also take step after step along the

^oifiev TTvevfiaTi, Trvevixari,
V.

way

of

koI

(TToi:)^a>fiev).

Thus

in

26 the Apostle returns to the practical rule with

set out in
v.

which he
Gal.
vi.
r.

16.

A particular instance
the Spirit upon daily
be surprised in

follows of the influence of

life. Even if (iav KaC) a man 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
in

Body
^

of Christ.

It is

by the regular discharge

the Spirit of Christ of the duties that arise from

Jo. XV. 4f.

The metaphor is found

N.T. see Mc.
i.

already in
1

Hosea
10,
iii.

for its use in the

iv.

20, 28, Jo. xv.

xiv. 8;
vi.

Rom.
18.

22, Phil.
^

i.

II, iv. 17, Col.

6, 10,

Heb.

xii.

11, Jas.

'to the Spirit,' comparing 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.'
irve.viJ.aTi.

Lightfoot
6,

prefers
v.

Rom.

vi.

2,

xiv.

2 Cor.

15.

The teaching of

the Pauline Epistles

life

(ii)

211
Part 11. v.

the relations of the present

trained for their future
life

that Christians are

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

from the Holy Spirit in the heart. From the former course of action there results the decay of all that is best in human
intuitions

which come

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

the finished statue^"

letter as the rough model to But on the whole the doctrine

in

of the Spirit comes to the front

*

Romans less

often

la-uToB is

not repeated, for the Spirit

intended,
it is

is

not the man's own, or

filled

if his

own

spirit is

regarded as taught and

by

the Spirit of God.

^

See Lightfoot, Galatians^,

p. 49.

He

adds, "

Or

rather, if I

may

press the metaphor without misapprehension,

is

it is

the

first

study of a single figure, which

writing."

worked into a group

in the latter

This extension of the figure

may

help to explain the

somewhat different proportions which the assume in Romans.

subjects of Galatians

14

212
Part II. V.

The Holy Spirit in

;

the

New

Testament
it

than in Galatians

there are casual references to

throughout the Epistle, but nothing like a systematic 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
Rom.i.3f.
its

connexion with his soteriology.

according to

The
spirit,

antithesis according to flesh,

appears at the vpry beginning of the Epistle

Romans, but in reference to the Incarnation and Resurrection of Christ, who was made of the
to 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

notwithstanding

Spirit, in

every other respect

followed the course of nature

(/caroL (rapKof. But 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
31

(yevo/iivov. Gal. iv.

/xe'AAei KpiVLV...iv

4).

Cf.
(J)

Acts

X.

42 o

wpi(Tfievoi...Kpi-nj's, xvii.

avopi

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

In ch.
spiritual
i.

(ii)

II there

is

a passing reference to the

Part

11.

v.

gifts

imparted
it

by

the

ministry of the

Rom.i. n.

in ch. v. that the ethical work 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. Therefore being justified on the ground of faith let us have peace with God through our Lord Jesus

Apostle.

But

is

of the Spirit

first

Rom.
3-5.

iv.

Christ... and let us rejoice in hope

of the glory of

God... Let us also rejoice in our tribulations, knowing

that tribulation
probation,
to

works endurance, and endurance and probation hope, and hope does not put 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

it

of Christian experience in so far as

realizes the

Divine Love of redemption.

that the love of

It is

due to the
life,

Spirit

God

is

to believers not a mere

doctrine, but a fact of their inner

continually
certain

present to their

consciousness, and inspiring a

hope of future blessedness.

'

So$evTos, not SeSo/tevou.

first

On

the other hand the experience

is

which ensues upon the

gift

continuous (ckkcxvtoi, not

214
Part II. V.

The Holy Spirit

in the

New

Testament
the

The seventh
'Spirit'
'

chapter
'

strikes

keynote of

Rom.
6ff.

vii.

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

on the contrary,
Rom.
i4flF.

it

is

spiritual
I,

mere written form ia its purpose and

ego,

vii.

requirements.

It

is

the

human

that

am
sin.

fleshly (crdpKLvo<s)

and therefore the slave of

my flesh, in my lower nature, good does not dwell if my higher self, my rational nature video me/iora (6 voGs), consents to the Divine Law proboquemy lower self is from time to time taken
In me, at least in
;

Rom.
25

vii.

by the law of Sin, a ruling power which resides in the body and uses its members as its 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,
captive

So miserable
dition apart

(TakaLvcopo^ iyo) dvdpoiiro?)

is

my

con-

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.
I

viii.

ff.

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

the likeness

Son of God, who took

of flesh of sin,

i.e.

The teaching of
flesh

the Pauline Epistles

(ii)

such as ours in every respect except

in this flesh, this visible bodily nature,

its sin,

Part 11. v.

exposed 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
to all the temptations
flesh of the righteousness
{^o SiKaCwfjua Tov vofiov),
in vain.

and

which the Law demands but has hitherto demanded

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

This dominates new power those who yield themselves to it and walk not according to flesh but according to spirit. To them the higher nature of man, which even in
the heathen
resists

Resurrection the power of the Spirit of Christ.

Rom.
*

viii.

on the side of righteousness, no longer the impulses of the flesh unaided and suffers hopeless defeat, but is reinforced by the Spirit,
is

Thus we are brought which leads it to victory. 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

Spirit
is life

is death,

but the
because

and peace ;

mind set upon the the mind set upon

it

the flesh is hostility

towards God, for

to

is

not

in a

state

of subjection

the

law of God {for

2i6
Part II. V.

The Holy Spirit

it be),

in the

New

Testament
in flesh cannot

neither can
please God.

but those

who are

to

The argument be as follows.

is
'

not easy to grasp, but it seems spoke of the attainment of

who walk after spirit and not 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
righteousness by those
after flesh.

they find their satisfaction

in things that are spiritual

and
the

eternal.

And

these two states cannot lead to

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
for
it

God

or

fulfil

the law of righteousness,

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.
is

If however, Christ

is

in you, the body

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
indeed
in you.
^ ^

Cf. Jas. iv. 4.

Emphatic

'

You who walk

after the Spirit, in

whom

the

Spirit dwells.'

'

The teaching of
In other words
:

the Pauline Epistles

(ii)

217
Part 11.

'You,

Roman

believers, are not

in the condition of those

upon the

flesh;

whose affections are set you are "in spirit\" in a state of

spiritual activity, if the Spirit of

God

does in very
if

truth dwell in you, as indeed

He

does

you are
has
is

members of
Christ's.
Spirit.

Christ

for
is

the

man who

not

Christ's Spirit,

which

the Spirit of God,

not

Christ is in all His members by His But if Christ is in you, the life of righteousness has begun in your human spirit, quickened by For the time, indeed, the new the Spirit of God. 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
is

reading (Sia to ivoLKovv

Trvevfia*),

He

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 except for Resurrection after the likeness of Christ's
;

those
^

who

already are alive in spirit through the

Kara
TTvev/ia,

KttTa crapKa,
It is

are

irvevii.wn.

not conduct which

now exchanged for kv a-apKi, Iv is now in view so much as the

relatively.
'

sphere in which a man's inner

^

life is lived.
:

viKpov, not simply Ovrfrov

dead potentially and

From another
sacrifice'
3

point of view the bodies of believers are a

i).

living

(Rom. xii. &o codd. XAC.

So codd. BD.

2i8
Part II. V.

The Holy

Spirit in the

New

Testament
of

immanent presence of the

Christ.

Spirit

God and
his

of

Even
argument.

in

this

most systematic of

Epistles

St Paul repeatedly pauses to point the moral of his The indwelling of So he does here. the Spirit lays the believer under an obligation which

Rom.
12
f.

viii.

must be discharged by living as the So then, brethren, we are debtors not

the Spirit],

Spirit directs.
to the flesh, to

live according to flesh [but to the Spirit, to live after

for if you

live according to flesh,

you are

but if by the Spirit you put to death {davaTovre) the deeds of the body, you

on the point
live.

(jLieXXere) to die,

shall

'

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.
14
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
is

that

we are Gods children (tIkvo). marked by the slavish spirit, so the

sure sign of sonship.

As
filial

the slave

spirit is the

But the
;

Spirit received at

baptism
is

is

filial

Spirit
;

it

inspires the daily

Pater
it,

noster of the
it

Church

in those

a joint-witness with their

who own

are led by

consciousness

that they possess the nature as well as the rights of

^

Not

KpaZfiv, as in

GaL
as

iv.

6 (see

p. 205),

nor Kpd^ere, as the

cXa'/Serc...

context might seem to require (ov yelp eXa'/3eT...aXA"

Iv

ktK), but

Kpa^oiJ-ev,

a statement which

is

true

of

all

Christians.

The teaching of the Pauline Epistles

sons\
of

(il)

219
Part
.

There is no return in their case to the state 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
fear''

11. v.

Rom.
''''

viii.

are also heirs, heirs of God and jointheirs with Christ, if in truth we suffer jointly with
children,

we

him, that
only

we may also begotten Son is

be jointly glorified^.

As

the

the Heir'', the adopted

and

regenerated children are also heirs, but on the condition that they share the sufferings of the Son.

Present suffering,
is

if

borne

in fellowship

with Christ,

so far from casting a doubt upon the reality of our

it lies

sonship that

on the

direct road to its realizaRom.

viii.

tion in the glory

suffers

of the children of God. All nature and its sufferings extend even to those who are under the law of the
in
this

imperfect state,

Spirit of

life.

We ourselves

firstfruits

of the

Spiritwe

also,

though we have the Rom.

viii.

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

firstfruits of the great harvest of spiritual life

but the our

;

cf. Gai.

emancipation

is

incomplete, for the

body
sin.

is
'

still

subject to death and the instrument of

^

First-

They

are rcKva
Cf. Jo.
i.

Bmv and not only

f.

viol

by a process of
iii.
'

viofletrta.

12

TCKva. 60v...iK Oeov iyevvtjOrja-av, I Jo.

KXifjOwfi-ev

iroTan~t]v

ayamju SeBtaKev q/uv o irarrjp cva TCKva Oeov

Kat

la/xiv.
^
' *

oi...iraXtv

eU
ii.

^o/8ov.
ii.

Cf. 2 Cf.

Tim.

Mc.

xii.

7 (so also

Mt, Lc), and

see

Heb.

i.

2, vi. 17.

2 20
Part II. V.
.

The Holy Spirit

'

in the

New

Testament

(dvapxn) applied to the Spirit in believers recalls St Paul's use of first instalment (dppafidav) The present metaphor is in 2 Cor. i. 22, v. 5.
fruits
'
'

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 spiritual life already the same general sense. 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
1 '

for
its

saints.

The
intent.

TO

<f>p6vr]fia,
:

the contents of the mind,

cf.

purpose and

Kara. 6t6v

Cor.

vii.

lo.

The teaching of
very Spirit of
present

the Pauline Epistles

(ii)

221
11. v.

God

within us bears His part' in our Pan

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
life

but

our inarticulate longings for a better

Spirit's intercessions

are the

who
and

searches

all

on our hearts, and

behalf, audible to
intelligible

God

and acceptshould

able to
it is

Him

since they are the voice of His Spirit,

will that the Spirit

according to His

intercede for the

members of His Son.

New

There is perhaps nothing in the whole range of Testament Pneumatology which carries us so
the heart of the Spirit's work.

far into

He

is

seen

here in His most intimate relations with the

consciousness, distinct from
its
it,

human

yet associated with

imperfectly formed longings after righteousness,

its

acting as an intercessor on

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

desires
^
'

is

the author of the

hearty

which are

its

essence.
Lc. X. 40
(7rtpia-irS.TO...(rvvavTi\d-

Foi

crvvavTi\aiJi,^a.vcrdai cf.

Cf. V. 34.

As

the Spirit vTreparrvyxavei, SO also the

Ascended

Christ

evTvyxa-vei
truth, the
il.

vwip
is

-^p-wv.

Or,

as

St John expresses the

same
(i Jo.

Son

also our

jrapd.Khiyro's,

but

irpos tov irarepa.

i).

22 2
Part
II. V.

The Holy Spirit

in the

New

Testament

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 If they are the boiling heat of a great enthusiasm.
distinguished by a joyous spirit which triumphs over

Rom.
^^'

xiv.

circumstances however adverse,

it

is

because the

Rom.
'^'

XV.

Rom.
^'

XV.

Rom.
16.

XV.

which the Christ came to establish upon earth is righteousness and pea^e, and joy in 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 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 conversion of the Gentiles St Paul had received a special gift of Divine grace in virtue of which he was the m,inistering priest of Jesus Christ for the

Kingdom of

6^>fl^

Gentiles, doing the sacrificial

God by
'

offering

work of the Gospel of up the Gentile Churches'. But he

Cf. Acts xviii. 25
tjnj)(p6^.

T<3 irvevfLaTL ^eoi/res.

t,

and contrast Apoc.

i.

iii.

16 \\iapos
"

KoX ovT ^Ot6s ovre

xiii.

Cf. Acts

52,

Gal. v.

22,

Thess.
is

6.

Himself, on the one occasion

stirred

when He

said to

Our Lord have been

by an emotion of
1
;

joy, i^yaWiao-aro

T<|i

Trvru/xart t(3 ayiio

(Lc. X. 2
"

see p. 60).
sacrificial

It is

impossible to miss the import of the series of

The teaching of
knows that
able unless
the Spirit of

the Pauline Epistles

(ii)

223
Part 11. v.

his offering could not

it

have been accept-

had been
falling

God

disciples like fire

sanctified in Holy Spirit, upon the hearts of the new 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

cally finished his evangelistic

when he had practiwork in Asia Minor and Greece had been wrought by Christ through The greatest his hands in the power of the Spirit^. of Christian missionaries realized that his power lay
his missionary journeys,

Rom.

xv.

not in himself but in the Spirit of Christ,

who used

him as the instrument of His grace.

words (XeiToupyos, Upovpyeiv,
xii.

7rpo<T<f>opd, euwpocrSeKTOs).

Cf.

Rom.

I,
^

Pet.

ii.

5.
8t'

KaTcipyaeroTO Xpitrros

e/ioB...V 8wa/Xi irvevp-OTOS

(+ aylov

ACD, +
Spirit,

6eov NL).

and the

The relation of Christian work human agent is here clearly seen.

to Christ, the

VI.

THE TEACHING OF THE PAULINE EPISTLES

Phil.
i.

(iii).

19.

TouTo
Beijaeeoi

jjiot,

diro^rja-erai

et?

a-coTrjpiav,

Bid

t^?

vfiwv

koX eTTi'^opijyea^ tov

7rvev/j,aT0(;

Irjcrou XptcrToi).
yfrvx;^

Phil.

i.

37.

'Akovo) oTi a-TrjKeTe iv kvl Trvevfiari, fiia

"KovvTef; rfj irlarei

avvaO-

rov eiayyeKiov.
irveviiaTO<i...'!r\'t)pwaare fiov rrjv 'xapov

Phil.

ii.

I.

Et Tt? KOLvmvia
"va TO avTO
<f>povr}Te.

Phil.

iii.

3.
. .

'H/i6ts
.Kal

yap

icr/j,ev 17 TrepiTO/iij, 01 jrvevfiari,

deov \aTpevovTe<;

ovK ev crapKl

TreTrot^ore?.

Col.

i.

8.

Eph.

i.

13.

'O Kot Si;\co<7a? ^fiiv ttjv v/iv dydiTTjv iv TrvevfiaTi. 'Ev w Kal iTKTTevaavre^ e<T<f>pajyia6rjTe t irvevfian t^?
iirayyeKl,a<;
ei<s

rm

dylqi, o ecrrtv

dppa^wv

Tfj<!

K\'r]povo/iia<i qfiwv,

dirokvTpaxrvv

rrj^ 7repi7roiija-eco<;.

Eph.
^^
'

i.

"Iva 6
^60)? iv
At'

^6os...Sfi097

vfup trvevfia

ao(pl,a<;

Kal diroKaXv6<f>da'Kfiov^

iiriyvolxrei

avrov,

ire(j)coTia-fievov9

tou?

T^? Kaphia^ vp,wv ktX.

Eph.
'
ii.

avrov
jrpo'i

e^o/jbev rrjv

irpoaaywyrjv ol dfi^oTepoi, iv evl

<p

7rvevp,aTi

tov TraTpa...iv

Kal vfieK avvoiKohop.elo'Oe

et9 KaroLKr)Trjpiov

tov Oeov iv TTvevfiari.

Eph.

iii.

5.

dTro(7Tokot,<;

Eph.
16
f.

iii.

fiVffT'^piov tov j^jOtOTou] TOis dyiOK avTov Kal 7rpo<j}'^Tai<s iv wevfiaTi. "Iva S^ vfiiv KaTa to ttXovtoi} Trj<s B6^rj<: avrov Bvvdfiet KpaTaicodrjvai Bia rov irvevpjaro'i avrov et? rov eaco dv6pwirov,
'

ATreKaXv^dr] [to

KaroiKijaai tov
vfi&v iv dyaTTp.
Eph.
iv. 3f.

j(^pi,arov

Bih t^s Trio-Teto? iv rail KapBiai^

ItirovBd^ovTef rrjpeiv rrjV evorr/ra rov jrvevp.aro'i iv

avvBeafifp t)s elprivq^.
%v a&fia xal Iv
irvevfjia...el<i

rm

Kvpto<;,

fiia TTtcTTt?, ev ^aTrria/Jia, eZ?

^eos Kal Trarrjp iravrmv.

The teaching of the Pauline Epistles

Avaveovcrdai Se
too Trvev/iaTi

(iii)

225
Part II.
vi.

tov

vo6<;

v/xoov,

koI ivSv-

aaaOai tov Kaivov avOpanrov. Mt; XvirelTe ro irvevfia to cr^iov tov 6eov,iv
di^Te ell rjfiepav aTroXurpooa-ea)^.

m ia-(f)payicr-

Eph.iv.30.

Mri fieOva-Keade oivo), iv cS iarlv accoTLa, ifkripova-de ev 7rvvfiaTi,'\aXovvTe<; eavToli ylrdkfiolt; koX v/mvoi<; koX dSal'}
TrvevfiaTiKoi'!.

aWa

Eph.
'*
^

v.

Kai

TTjv

fidxaipav tov

'irvevfiaTo<;

deov, Sta

irdiTT)';

irpocrevxfi'j

koX

herjcrem'i irpoa-ev^ofievoi,

[Be^aade], 6 ia-Tiv pfj/xa Eph. iv '''

vi.

iravTv Kaipa ev TrvevfiaTi.

'

O?
To

e^avepcodi] ev aapici, eBiKaicodrj iv

he irvevfia j0i?tw9 Xeyei oti ktX.

-Trvevp-aTt,.

Tim.

iii.

'"
i.

AvafiifjLV)jaK(o

ae dva^airvpelv to -yapiafia tov deov, o

')(ej,p5)v

eaTiv ev aoX Std tij? iiriQeaeoj'; toiv

eBcoKev
rfjuv

jjlov

ov yap

Tim.

i.

de6<;

irvevfia

Sei\ia<i,

dXXa

Bwdfieco^

Kal
Tim.

07077179 Kal aw^poviaixov.

Trjv KaXrjv TrapaffijKTjv <f)v7ui^ov Bid -jrvevfiaTog dyiov tov

ivoiKOvvTO<; iv qpZv.
'

i.

'*'

Eo-(BO-6i'

fj fid's

Bid XovTpov 'iraXivyeve<ria<; Kal dvaKaivcodyiov, ov e^e')(eev

e<j)'

Tit.

iii.

5.

crecov

jTvev/jLaTO'i

-^fidi;

TrXovaico^ Bid

Itjcrov Xpto"To{i

TOV

<r(jOTfipo<;

-^/jlcov.

"SiVveirifiapTvpovvTO^ tov deov

"iroiKiXaii!

a-rffieLoi'i

Te koI Tepaaiv Kal Heb.

fj,epicrfioi<}

ii.

4.

Bwdfiecriv Kal irvev p.aTO'i dyiov

Kard

ttjv

avTov

deXrja-iv.

Ka^6i>? Xeyei to uvevfjia to dyiov.

Heb.

iii.

'ABvvaTov ydp
T^y Bcopeai
'

Tov'i

dira^

(j)coTia-6evTa<; yevarafievov^

Te

'"
''J'

*'

ttji;

iirovpaviov Kal iMeToxovi yevrjOevTai irvev-

jj^j^

^j

fMTo<i dyiov Kal

KaXov yevaafievov; deov

prjfjia

ktX.
dficofiov

O9
Oeaj.

Sta irvev fJbaTot; alcoviov eavTov irpocrriveyKev

Tft)

Heb. '* Heb.

ix.

TOV vlov TOV deov KaTa'KaTTjffa^, Kal to ai/ia

t?}?

x. 29.

oiad^KTj'i KOivov qyriadiJievo'i iv a> ^yidadT],

Kal to irvevfia t^9

XdpiTOi ivv^pia-a'i.
H.

s.

s.

IS

226
Part II.
vi.

The Holy Spirit

It
is

in the

New

Testament

characteristic of St Paul that

he does not

return, except incidentally or for a practical purpose,

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
to a subject
in

the Epistles to the Galatians and Romans, reletters.

appears but twice ^ in the later

In like
in

manner the doctrine of the

those Epistles, does not again
into the

Spirit, also treated

come on

for discussion.

But the work of the Holy Spirit enters so largely 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
of liberty.

some

respects a season of leisure and even

He

and

to preach^;

was free to think, to write, to teach, 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.

ff.,

Tit.

iii.

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
Part 11.
vi.

as the Epistle to the Ephesians', bear the stamp of St Paul's mind and heart too plainly
to

known

be attributed to a mere imitator of the great

Apostle.

For our present purpose we

the chronological order^ and

will

take these three

It is

Epistles in the order already given.

it

probably

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

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
his,
;

Phii.

i.

19.

/ know
turn to

(he writes to the Philippians) that this shall

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,

to

I'rokgomena

Ephesians and Philippians,

p.

45

ft-

and on the
tr.),
ff.

other side von Soden, History of early Christian literature (E.

p.

294 ff., or

Jiilicher, Introduction to the

f.

N.T.,

p.

138

Hort, Prolegomena, p. loi

last see

In favour of placing Philippians

jiaprvpLav.

von Soden,
1

op.

cit.

p. 47.

Cf. Lc. xxi.

a.iroPr)<TiTa.i, vfiLV eis

152

.?28
Part II.
vi.

The Holy Spirit

for

in the
(Std

New

Testament
Seif crews
koa.

suffices

the two

rijs

v/acui'

hn-)(ppy\yia<i).

Writing to the Galatians four or

five

years before, St Paul had spoken of the Spirit as

through the ministry of the Church^ he traces his own supply of the Spirit to the prayer of the Church. He was confident that, as
'supplied'

Now

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
his converts prayed, a fresh

should result in
Phil.
i.

life

or in death.
Paul's

27

In the next passage St

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.

Phil.

ii.

if.

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 knows to be vital. If then there is any exhortation (irapaKXyjaL's) in Christ, if any consolation of love,
front
;

to stand

Cf. Gal. iv. 5 o iiTLxopriyav vfuv to

irvevfjt.aTo^

irvtv/j-a.

This seems to

decide in favour of taking rov

the object.
^ I
-irvev/jM.
i.

in Phil, as the genitive of

The

Spirit is supplied,

not the supplier.

XpioToC,

'Itjo-ov,

Acts

xvi.

Trvtv/jia.

Rom.

viii.

9>

Pet.

II.

"The teaching of the Pauline Epistles

if any fellowship of spirit, if any feelings
ness

(iii)

229
Part 11. vi.

of tenderyou 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 returns 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-

and

mercy, complete

my joy

that

'

'

ciated in the parting beniediction with the

'grace

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 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
of our
;

Piui.

iii-

(i.

The Apostle had already causes 18) ; this would make his cup full.
'

for rejoicing in his

bonds

230
Part II.
vi.

The Holy Spirit

in the

New

Testament

unknown at Philippi\ Beware of the beware of the 'evil workers,' beware of the For we^ are the 'Circumcision^ who 'Mutilation.' serve by God's Spirit, and glory in Christ Jesus, and have notput our trust in the flesh. Circumcision,
not wholly
'

dogs^,'

considered as a mere
true circumcision
is

rite, is

simple mutilation

the

that of the heart, in the spirit

Spiritual Christians, therefore,
it is

and not

in the letter ^

are 'the Circumcision,' for

finds its fulfilment.

in

them that the

rite

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
spirit

mentioned as the power by which the human 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
well have brought
^

may

them

to Philippi

Lightfoot

" St Paul retorts

by 59 or 60. 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.'
:

" "

Rom. ii. 29. The words in Rom.

Cf.

Phil. iv. 3 (o dco;...w

"

i. g come very near in other respects to Xarpcvo) Iv tm TTvev/iaTi /jlov).

eoS

K*ABCD'=

^to)

N-^^D*

is

'Western.'

The teaching of
(<J)

the Pauline Epistles

(iii)

231
Part 11.
vi.

In the Epistle to the Colossians the Apostle's thoughts are carried by a new controversy into

another

field,

and he mentions the

letter as usual

Spirit only once.

St Paul begins the

tic

with a sympathetheir faith

reference to the proofs of sincerity which the

:

Colossians had given

in Christ
all

he had heard of

Jesus and the love which they had towards their brethren in Christ (i. 4). Such love as

Coi.

i.

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 Of love as an evidence of the Spirit of Christ. Spirit's presence we have already heard much in
;

earlier Epistles'.
{c)

The

Epistle to the Ephesians has been susits

pected because of
Colossians.
offers

frequent

coincidences with

In one important respect, however, it a striking contrast to Colossians it abounds

;

Nor are these to the Holy Spirit. by any means mere recollections of earlier thoughts: some are such, no doubt, but in others a
in references

references

distinct

note of progress

writer were feeling his 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

may be heard, as if the way to new points of view

Eph.

i.

whomthe 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
Part II.
vi.

The Holy Spirit

in the

New

Testament

of the possession, to the praise of his Hearing was in the case of the Asian glory. 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
the redemption
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

Gai.iii. 14.

Redemption. In this passage the metaphors of the and the earnest are reminiscences of the similar seal passage in 2 Corinthians, and the Spirit of Promise'
'

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
recalls the
;

with the work of the Spirit.

Cf.

We

learn

what

it

is

Rom.

that the Spirit as an earnest guarantees, namely, our

inheritance in the
Cf.
Vlll.

life

to

come, and the place

it

Rom.
22.

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

Eph.iv.30:

Te Deum laudamus of angels and men. With this passage it is natural to associate Eph. 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.

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

Thess.

iv.

cV

<S,

the element in which the sealing took place.

'The teaching of the Pauline Epistles

(iii)

233
Part
11. vi.

the Apostle finds an argument against the indulgence

of sin in an emphatic reference to the holiness of the

Divine Gift

'

the Spirit which sealed you

it

is

the

Holy

Spirit,

for

is

the Spirit of God', whose

evil.'

nature recoils from

all

contact with

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

personal, identifying
in Isaiah
Ixiii.
it

represents the Spirit as

with the Heart of God, as

IO^

To

have received the seal of

the Spirit

is

not only a cause for thankfulness, but

a source of increased responsibility.

The first instalis

ment of spiritual
guarantee of
but

life

which

it

brings
;

not an absolute
for that end,

final

deliverance

it

makes

may who has received it. 'You were sealed with

be frustrated by the conduct of the person

the Spirit,'
seaP.'

the Apostle pleads; 'then do not break the

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
for
I

named
faith,

in

my
I

prayers
desire for

I give thanks to God you yet larger gifts.

your

but

pray that
is

God may give you

;

TO irvev^a to aytov Tou ^eoS

Spirit is the Spirit of

intentionally reduplicative

the

Holy
^

God, but the Apostle wishes to press

both points.

The

riiKipa.

airoXvTpda-eais is doubtless the ijjuepa tou Kvptov

cf.

or the Parousia;
19. 23.
^ ^

2 Cor. v. 5, Phil.

i.

6,

10;

cf.

Rom.

viii.

LXX.

irapd^vav ro
:

Trvev/ta

airov

(13V1'

'pained').

Theophylact

firj

Xwgs

Ty]v cr<j)payLSa.

234
Part II.
vi.

'^^^

Holy

Spirit in the

New

Testament

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 spiritual influence, productive of a As we read certain type of character or mind.

a
spirit,'
i.e.

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^
will,

the wisdom that apprehends God's

tion that
lifting

the revela-

makes Divine mysteries

intelligible,

by

the veil from the heart, so that the glory of

its hope for the future and promise of strength for the present is disclosed to enlightened eyes. It is not the charismatic word

the Christian calling with

its

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.

for all his converts.

St Paul desires this experience

not

all

Not all are prophets or seers"; see visions or write apocalypses, but all may
1.

Cf. Col.
ev TToarji
^
(ro(liL(jf.

9 iva TrXfiptaO^Te 19 f

tyjv

IwCyvuxnv tou OfXrjfiaro^ avrov

koX crwecrci TrvevfianK^,

xii.

Cf.

Cor.

The teaching of

the Pauline Epistles

(iii)

235
Part 11.
vi.

have their eyes open to see the true meaning of their

life

in Christ\

In ch.

ii.

14 the Apostle strikes another note

Eph.ii. 14
^"

which

is

chapters.

heard at intervals through the next two 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,

the reconciliation of both to
Christ.

in virtue of

God by

the Cross of

one Spirit to the Father.

For through him we both have access in Here the work of the
work of the Son
'
'

Spirit is seen in its relation to the

and the love of the Father. Access to God is the first great result of the Atonement, and it comes to Access is men through the mediation of the Son. 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

out in the Epistle to the Hebrews.

worked But St Paul,

while he emphasizes the redemptive

Son, does not lose sight of
guiding, inspiring
its

work of the
;

necessary sequel, the

Spirit
if

work of the
living

the

Son

has opened a
For

new and

way
25
cf.
f.,

into the Father's

this airoKakv^vi see

Mt.

xi.

amKakvil/ai aira (the

iv.

mystery of the

Kingdom

of Heaven,
tl
fJi^rj

Mc.
<L

11)

j'iyirtois...ov8e

Tov iraripa Tts iTriyivtaa-KiL

aTroKa\vtj/ai.

6 vlos koI

iav ^ovXtyrai o utos

The Father
sense
it

reveals through the Son, the

Son by

the Spirit.
'

In

this

occurs again in Eph.

iii.

12.

236
Part II.
vi.

The Holy Spirit

it

in the

New

Testament
cry Abba,

Presence,

is

the Spirit in

whom we
nigh.

Father

in

whom

our hearts draw

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
;

common

Body, nay one man\ since they have one Spirit. spiritual life animates and coordinates the

two great sections of the Christian Society. This conception is worked out in detail at the
Eph.
iff.
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...iravTi yap
^

fi/xets is icrri

iv XptcrTco 'Iijo-ou.

Bp

111. 14 rrjv ayairqv, o ecttiv OT;v8(rjUos r^s TeXsidnjTOs. See the commentaries of Dean Armitage Robinson and Westcott ad loc.

Col.

The teaching of the Pauline Epistles

it

(iii)

237
Part 11.
vi.

is

senses of
the

not easy to distinguish here between the two spirit the ' one spirit may be either
' '
;

'

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.

Eph.
iv. 7

From

the unity of the Spirit St Paul passes at

gifts

once to the manifold

of the

of grace which create a

diversity of ministries without breaking the

harmony
affinities
it

Body
I

(iv.
xii.

with

Cor.

16).

The passage
Rom.
xii.

has

28,

also characteristics

which are

its

4 own.

ff.,

but

has
gifts

The

are connected with the Ascension of the Christ

the ascended
their

Lord gave them to the world, and 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
purpose
is

the background of the Apostle's thought^

by St Paul himself and by other apostles and prophets mention has been made at an earlier point in the Epistle (iii. 3, stewardship of 5), where the Apostle speaks of the that grace of God which was given him for the
special gifts possessed
'

Of the

Eph.

iu. 3,

In T^s
iii,

iinxopr]yia.s
i.

{v.

6)

it

almost comes into sight;

cf.

Gal.

5,

Phil.

19.

238
Part II.
vi.

The Holy Spirit in the

New

Testament

benefit of the Gentile churches.

The mystery was

revelation (Kara

made known

to

me

in the

way of

diTOKdkv\jjtv)...the

mystery of the Christ, which in

other generations was not m.ade

m-en as
it

known

to the sons

has now been revealed (direKaKvijidr]) to of St Paul his holy apostles and prophets in spirit.

knew
ship'

himself to have been fitted for his 'steward-

catholic

by an insight into God's great purpose of a mission which was not possessed by the

prophets of the older covenant, but at the time

when

Cor.

xii.

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 nonofficial members of the Church; it was one of the commoncr charismata in the Church at Corinth, and
he wrote
(j^vv)

doubtless also in Asia Minor, at the time

encyclical

when

this

Cor.

xii.

Asian Churches. Another which was possessed by St Paul himself, consisted in ecstatic raptures that seemed to carry the man who was under their influence into
to the

was sent

form of

'revelation,'

Paradise or to disclose to him the person of the

glorified Christ.
is

But

to these manifestations there

in Ephesians; the high level of thought maintained throughout this Epistle does not lend itself to a reference to the lower charismatic
gifts =.

no reference

The
'

Spirit's
Cor.
xii.

work upon the

z8,

individual

life

of the

Cf.

Eph.

iv.

11.
iv.

Contrast the
i

list

in Eph.

11 with the

much

fuller

one

given in

Cor.

xii.

28.

The teaching of

the Pauline Epistles

(iii)

239
Pa'nii.vi.

ordinary believer receives illustration later in the same chapter (iii. 16) where for the second time
the Apostle

prays

for

the

Churches

addressed.
Eph.
^
'

you according
into the inner

may give to wealth of his glory to be strengthened with power through his Spirit poured
knees to the Father... that he
to

I bend my

ui.

the

man, that the Christ may dwell through

in love,
yott.

faith in

your hearts

being rooted

and and
the

grounded^, that you

length

may have full strength

is

to appre-

hend with all the saints what

the breadth
to

and

height

and

depth

and

know

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

to grasp the place

eye while
occupies
the

we attempt
in

the process described.

which He Beginning at

end of the prayer and working back we see that

life is

the goal of the Christian

that this
is

'the fulness of God';

reached by the road of a knowledge

all

which surpasses

the intelligence of men, intuitively

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
realizing the love of Christ
;

step

in this
it

progress
there
in his

is

human

nature sufficient;

behind
'

all

lies

the strengthening" of the

So Westcott

posthumous Commentary on Ephesians

the text of
^

WH.
this

gives in love, rooted

KpaTaidiO^vai
8ta

and grounded.
Trvcv/iaTOS
cf.

With

tov

Lc.

i.

80

240
Part II.
vi.

The Holy

Spirit in the

New

Testament

will,

the understanding, the whole spiritual nature

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
or 'inner

man' by the

Spirit of

revelation,

which are the adornments rather than

life.

the essentials of the Christian

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
the spirit
life,

to

put

off,

in relation to their

former

manner of

life,

the old man... and to be

renewed in

of

their m^ind

and put on

the

which was created after

holiness

God
new

in righteousness
self

new man and

of the truth.

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 righteousness and holiness which spring from and are in

harmony with the truth. where the great change

Divine
Spirit,

The

spirit

of the mind,

but

it

is

is wrought, is not the the sphere of the Holy

Spirit's operations,

and

its

renewal and re-creation

are due to them.

this

In a later epistle

we
it

shall find
is

connexion explicitly stated'; here

40 iKparaiovTo

impUcit

only, but scarcely obscure.

iKpaTaiiMri irvevfiari,
ii.

TrXrjpovfjiivov tro^i'a.
all

The
i$i<T-

present passage

is

remarkable for bringing together

the words

which
'

signify strength or force {Svva.iJLci...KpaTaiiji6-^vai...va

See Tit.

iii.

5 8ta...dvaKaii'0j(r(j)S ttvcv/xotos dyiov.

The teaching of

the Pauline Epistles

in

(iii)

241
the
Part
11. vi.

Two

other

passages

the

Epistle

to

Ephesians place the work of the Spirit in relation

with the experience of the Christian
hilarating, uplifting,
life.

The

ex-

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
singing

and hymns and spiritual songs, and making music with your heart to the
of course not the use of wine^ that
its

Lord.
excess.
cities

It is

deprecated, but

abuse

is

use in which there

is

Such carousals were too familiar in the Greek of Asia Minora and they were the negation
influences'.

called

But if Christians were from this shallow mirth, they received immediate compensation their spirits were filled with the wine of God, their hearts rose under
of
all spiritual

to

abstain

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

Tim.
iv.

iii.

8, v.

23

(^u,^

oivw

iroWu

irpo(rx'^'*5-"''"?

Peter

3 ojokctos yap 6

7ropeA.i;Xu6<i)S )(p6vo'S

to ^ovkrifia

Tw
'

iOvwv Karapyojcrdai,
Gal. V. 19
ff.

Treiropev/i.ei'ovi

iv olvo<j)\vyiais.
Ktafi-oi

TO epya rqs

frapKO<i...iU6ai,

koi ra o/iota

TOUTOtS.
*

^aWirta: cf. I Cor. xiv. 15, 26. Traces of such hymns are probably to be found in Eph.
Jas. V. 13 u^i;/xet Tis;
iii.

v. 14,

Tim.
S.

16.

H.

S.

^^

24 2
Part 11.
vi.

The Holy Spirit in the

New

Testament
;

thanksgiving to moments of exhilaration the Spirit all life could be a giving of thanks (v. Yet life in Christ has another aspect it
limit
;

in

20).
is

warfare with the powers of

the Spirit bears
its

evil.

And

in this also

part,

supplying the soldiers of

Eph..vi.
'''

weapon of attack and the with their 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
chief
spirit.

God

Any
is

utterance of God, whether

is

it

comes

through a prophet or
heart,

addressed directly to the

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,
necessary not at

i.e.

prayer rising to the

fervency of earnest entreaty.

its

forms,
all.

is

Such prayer, in all some seasons only but

always with us, the

at

Since the

enemy

is

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
letters, the

purpose and tone from St Paul's earlier

Pastoral Epistles are
it

still

further
to

removed from
out a case
for

them, and

is

not

difificult

make
i,

the widely accepted view that

Timothy and

Titus cannot in their present form be attributed to

1

Cf.

Heb.

iv.

12.

The teaching of
the author of
Galatians,

the Pauline Epistles (m)

243
Part 11.
vi.

i Thessalonians, i and 2 Corinthians, and Romans. But the advocates of the non-PauUne origin of the Pastorals are apt to overlook 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 if we nieet the absence of theological discussion
;

with

little

or no reference to justification by faith or

life

to the inner

of believers, the purpose of these

letters explains this circumstance.

Yet even
is

in the

Pastoral Epistles Pauline theology

sented,

not unrepreseveral

and

in

particular

they

contain

characteristic allusions to St Paul's doctrine of the

Spirit.

Tim. iii. 16 the contrast of flesh and spirit appears in a famous Christological passage. Great is the Mystery of religion (t'^s eva-efiuai), who was The manifested in flesh, was justified in spirit.
In
I

Tim.

iii.

central truth of the Christian Religion

is

a mystery,
revealed to

a Divine secret, long hidden but

faith
;

now

and
in

this central

mystery

is

the Person^ who,

preexistent

and

invisible,

has been manifested" to

men

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,
'

human

form, and

OS

With
i.

e^avepoi^r;
iii.

used in reference to the Incarnation compare

.1

Jo.

2,

5, 8.

16

244
Part II.
vi.

"^^^

Holy

Spirit in the
is

New

Testament

ascension*.

'Spirit'

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

I

Holy

Spirit in the prophetic

Tim.

iv.

utterances of the Apostolic Church.

iv.
I,

Thus

in

Tim.

The

Spirit expressly (prjrm) says that in the

latter times

some shall apostatize from, the faith,

to

giving heed

Tim.

iv.

14.

and teachings of 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 {v. 14) Timothy is reminded of the part which the prophetic Spirit had borne in his own ordination:
deceiving spirits
little

demons, there can be

which was given thee through prophecy with laying on of the hands of the presbytery. The words 'through prophecy' (Sid
neglect not the gift that is in thee,
7rpo(l>7)Tia^)

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.

The teaching of

the Pauline Epistles

(iii)

245
Part 11.
vi.

presbytery acting in concert with St Paul in the

laying on of hands.
Epistles to

primitive

But the scene described in the Timothy accords with the account of a ordination given in Acts xiii. At Derbe

as at Antioch the

the suggestion of

may have been taken at a prophet or prophets, who speakfirst

step

ing in the Spirit pointed out

colleague of Paul

Timothy

as the future

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
2

nature of this ordination gift

is

defined in

2 Tim. i.

7.

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 The last word love and discipline (a-w^povta-iJLov).
:

is

of doubtful interpretation
it

if

it

is

to be taken

intransitively,

will

mean a sound mind (A.V.)

But
cr<ii^poyiar\i.6<i

or

rather 'sobriety of mind,' 'self control*.'

in the

few other instances where

literature, it

occurs in

bears the transitive sense 'chastening,'

'discip^ne^'

and

this is supported

by the use of the

1 ^ '

Tim.

i.

18, iv. 18.

Acts

xvi. 3
i.

toStov

ij^eA-iycrev

o IlaCXos (rvv avr^ iitXOetv.

2 Tim.

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
Part II.
vi.

The Holy Spirit

in the

New

Testament

The ministerial spirit, cognate verb in Tit. ii. 4^ St Paul would say, is not that of the weakling who refrains from speaking the truth because it is disprovoke 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
tasteful

and

will

urgently a special

endowment of the
duty which
fell

Spirit of Christ.

Another
first

difficult

to the lot of the

preachers of the Gospel was to

guard
;

the

Tim. i. 14 cf. i 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
deposit of Christian truth (2
vi.

good Tim.

20) against the attacks

'

the Spirit for the

Tit.
iii.

fulfilling

of our charge.'
is

4.

However

this

may

be, there

at least

reference in the Pastoral Epistles to the

one clear work which

Christ.

the Spirit accomplishes in

In Tit,
iii.

all

the

members of

fF.,

a passage

full

of Pauline ideas,

we
13).

Antt. xvii.

9. 2

hA

(r<i^povi(7/uw

xai d'n-orpoTrg (similarly

.A

ii.

At Athens a
'

trainer of

Ephehi was known as o-ox^povKmfs.

iyia ocrovs

iva iTa)<j>povi^ov<Ti rds vcas.

Cf.

"

Apoc.

ui.
viii.

19

idv

tf>iXiS

i\ey)(a) Kal iratScvo).

*
<

Cf Rom.
Cf. Gal.

11.

ii.

7, I

Thess.

ii.

4, i

Tim.

i.

11, Tit.

i.

3.

The teaching of the Pauline Epistles

read:

(iii)

247
Part 11.
vi.

When the goodness and the philanthropy of our 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

life.

hope of an eternal 'God, of His generous bounty (^pr\(n6'n]'i)

to hope, the

and His

for our race {^tXavdpwma), saved us by a pure act of mercy, without an equiva-

special love

lent of righteous actions

on our

part.

us through a sacramental washing"

He saved which He was

pleased to
birth'

make

the sign and means of a second

and a renewed life*, wrought in us by the gift Holy Spirit which was abundantly bestowed upon the Church through Christ.' No context in the New Testament exhibits more clearly the place
of the

The

construction

is

ambiguous.

IIveu/MXTos

dyCov
it

is

the

genitive of the agent

and

qualifies dvaKaivtSa-ea^, but

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

latter is the interpretation

baptismal washing.

The

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

Spirit.

agency of the
baptism;
^

On

the whole perhaps

it is

simpler to treat

both waXivy. and avaKaiT. as marking the contents of spiritual

it

involves not only a

V.

new

birth but a

new

life.

Cf.

Eph.

26 Kadapi(ra9
ff.,

T<S \ouTpc3

tov v8a.T09 iv prjfwri.

xix. 28.

"

Cf. Jo.

iii.

and

for the word,

iii.

Mt.

Cf.

Rom.

xii. 2,

Col.

10.

248
Part II.
vi.

The Holy Spirit in

the

New

Testament
salvation;

of the Spirit in the

economy of human

the its relation to the justifying grace of God, 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

its

it

is

con-

venient to consider here, although

attribution to

St Paul was doubted in ancient times and has been

abandoned by modern scholarship. has no claim to rank as a Pauline

has
affinities to
it

If

Hebrews
it

Epistle, yet

the Pauline writings which justify

as an appendix to them.

us in treating

In the judgement of Origen the Epistle to the

Hebrews
if

is

not inferior in point of thought to the

"the thoughts are St Paul's," 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
Apostolic writings;
the
Eus. H. E.
ypa.[t,fiMTu>v .
'
.

VI.

25

TO.

vorjfUi.Ta.

ov SnJrepa TtSv

aTroCTToA.iKoJi'

.ra fiiv vmjixara rov dirocrroXov ifTTiv, ktX.

Ixxviii.

Westcott, Hebrews, p.

The teaching of the Pauline Epistles

(iii)

249

Hebrews

there

is

no theology of the Spirit^

The
on the

Part 11.

vi.

historical fact of the outpouring of the Spirit

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

Corinthians,

its

comparative silence in regard to the work of the Holy Spirit is remarkable, even if we make due
its

allowance for the absorbing interest of

subject, the

great

Person and High Priesthood of the Son. named in ch. ii. 4, where its workings are regarded as an evidence of the truth

The

Spirit is first

Heb.

ii.

4.

of the Gospel.
luith the first

God added

his witness, witnessing

preachers of the word by signs and

various works of power and by distributions^ (/u,e/otorju.ors) of Holy Spirit according to his
wonders

and

will.

The

writer perhaps has in

of

fire

distributing

mind the tongues themselves among the company

i

at the

Pentecost

possibly also he recalls St Paul's

Cor. xH.
II.

words as to the Spirit dividing its gifts to each one But the conception is not severally as he will
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
is

into the

background

...from the characteristic view

which

given of the priestly work

of Christ."
^

Cf.

Acts

ii.

3, I

Cor.

xii. 4,

1 1,

Apoc.

i.

4.

250
Part II. vi.

The Holy Spirit

There
is

in the

New

Testament

a second reference to the distribution

Heb.vi.
'

of the Spirit
those

among
once

the baptized in ch.

all enlightened^

vi. 4.

For
tasted

for and became partakers of Holy Spirit and tasted^ God's good word (prjfJi'a) and powers of a future age, andfell away, it is impossible
the
hea/uenly gift

who were

and

To the renew them unto repentance. convert of the first age Baptism brought a whole circle of new experiences which are here described There came to him the in an ascending order. upon the mind a conviction light a new breaking of of the reality and glory of the gift which had come from heaven in the person of Jesus Christ, a consciousness 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 The whole constituted a body of evidence order. derived from personal knowledge which could not be
again
to
:

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 Apostacy is an act of v^pi<s, Xa/oiTos ivv^piaai). an insult to the Holy Presence which is the seal and
'

Cf.

Heb.

X. 32.

In Eph.
is

i.

18

{7re<joTUTit,evovi

Tovs o^^oX/xoiJs

njs KOjoSios) the reference

"

somewhat

different.
i

For

ytv<TOai

in

this

sense see

Pet

ii.

(Ps.

xxxiii.

= xxxiv.

9).

The teaching of

the Pauline Epistles

(iii)

251
Part 11.
vi.

manifestation of the Divine favour bestowed upon

The title Spirit of grace is 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
believers in Christ.

unique in the

New

Spirit has
gift is

been poured out upon her. But the Divine forfeited by any member of the Church who
to

by returning

Judaism or heathenism does violence to the august Guest who is the pledge of its The teaching is similar to that of Eph. bestowal. 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

Holy

Spirit

is

here, as in the
;

The Old Testament, God

it

(ix.

8)1

Himself
Israel.
^

in operation

God

putting a

hearts of the legislators, psalmists,

word into the and prophets of

He
xii.

spoke
10

in

them, not as
Kxe<3
eirl

He

has spoken
Aavl8...in'l/x

Zech.

LXX.

toi'

01x01/

Xap'Tos Kol oiKTipfiou (D'^WHril to Wl).

*

See Westcott on Heb.

iii.

"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-

252
Part II.
vi.

The Holy Spirit

in the

New

Testament

Heb!17if.

Heb.
14.

ix.

onc who was a Son, but as it was possible to speak through servants, in the fragments of a broken and partial revelation, in many modes corresponding 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. 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
to US in
'

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
view of them could

the Pauline Epistles

offer

(iii)

253
Part 11.
vi.

up Himself to God. This words interpretation of the 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 In our measure the same spirit is possible world.

we look not at things seen but at things not seen ; for the things seen are for a season, but But in the life of the things not seen are eternal. always paramount spirit was our Lord the eternal while no earthly relation was neglected and no work
for us,

while

Cor.

iv.

'

'

do here remained undone, the eternal things that are not seen were always in full view. No other power could have
that the Father

had given

Him

to

upheld

Him

on His way to the Cross or gained the victory which He won upon it.

Him

for

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
Bio Xeyei

rjfiiv

fiei^ova he SiSmaiv j^^dpiv

'O

deo<i

vTreprj(pdvoi<}

avTirdatreTai, Taireivol'i Be

BCBmcTiv ^(apiv.
I

Pet.

i. 1,

'EArXeKTOt?

-jrapeTTiBij/jioig Bia(r7ropd<s
el<;

Kara irpoyvaxnv
viraKo^v kcu pav-

6eov Trarpos, ev djiacrfjum irvevfiarci,

na-fiov a'lfiaTOi; 'Irjcrov "K-pia-rov.
Pet. II f.
I
i.

Tlepl ^9 (T(0T7)piav e^e^rjTrjaav naX e^rfpavvqaav

01

irpo^rai

vepl
Tiva

TTjs elf
Tj

vfj.a<;

yapiToi; irpo<f>r]TevcravTef, epavvavTei

6ts

irolov /caipbv eB'^Xov to iv

avTOK

irvevfia

KpiaTov
Be
Stij-

irpofiapTvpofievov to, eig Xpto'Toi' TraOrifiaTa Kal ra? /tera

TavTa
vfia'i

B6^a<i'

ol<!

aireKoXxx^Or) oti
vfilv

ov-)(^

eavTol<;

vfi'iv

Kovovv avTo,, a vvv avqyyeXri

7rv6Vfj,aTi
Kpv'irTO'i

Sia t&v evwyyeXia-a/ievav

dyl^
TTji;

anrocrTdXevTi, air

ovpavov.

iPet.

iii.4.

O
To

KapBLa<s dv6pa)Tro<i iv tcS d^ddpTco tow

TTvev/MaTO'i.

7]<TV)(^iov Pet.
18.
I
iii.

Kal Trpaeax;

avaTcoOel'i fiev &apKl ^too'iroifjdelf Bk irvevfJMTi.

Trjf

Bo^Tjf Kal

TO Tov 6eov irvevfui

dvdpatirov

Pet. iv.

i<f>^

vfia<i

dvattotc,

14,

iraveTM.

2Pet. i.2i.

Ov yap

deKrjfiaTt

TjveyBri

irpocfi7)TeCa

aWa
Jude 19
ff.

vrro Trven/^aTO? ayiov ^epofievot iXdXrjaav diro 6eov

dvOpmiroi,

OuToi
exovTe<;.

elaiv

at

dtroBiopl^ovTe';,

\^u)(_ikoL,

irvevfui

fir/

vfieh Be, dyairrjTOi, iiroiKoBofiovvre^

vjxSiv
iria-Tei,

eavTOV<! Ty

ayiWTaTT}

iv

irvevfi.aTi,

dyim Trpoaevyofievoi,

The teaching of other N.T. writings

eauToti?
iv

255

aydirrj 6eov rrfprjiraTe

Tj/jiMV

irpocrBe'X^o/jLevoi,

to 6A,eo?

Tov Kvpiov

Itjctov X.pio'Tov 6ts

^cor)v

almviov.
1J0.iu.24.

'O T7]p&v ra? ivToXd(; avrov iv avTw fievei, koI auro? iv avrm' koI ev tovtw yivd)a-KOfj,ev on (levei iv rjfuv, iic rov TTvev/iaroi ov rjiiiv eScoKev.
M.r)

TravTi
e/c

irvevfiari

iricrTeveTe,

aXKa
tovtco

BoKifid^ere

ra
to

Jo. iv.
'

TTvevfiara el
i^eXrfkvdacTiv

tov deov iaTiv

tov
koo-jmov.

on ttoWoI
iv

\jrevBo'!rpo<f)rjTai

'~

eh

ytvmo'KeTe

wvev/ia TOV deov'

iv
fir)

irav Trvev/xa o ofioXoyet 'Ir^crovv ILpiaTov

i/c

aapxl iXrjXvdoTa
ofioXoyei tov

tov deov ianv, koI

ttcLv

irvev/Ma o

1t]<tovv

ix tov deov ovk ea-Tiv

.

koX tovto to irvevfia

i(TTiv

TO TOV avTi'X^piaTot). .iK tovtov

Trj<!

yivcocTKOfjiev

T^? aK7j6eia<s koL to irvevfia

irXdvij^.
ijo.iv. 13.

Ef TovT^
rifuv,

jiveaaKOfiev oti iv avTot fiivofiev xal avTOij iv

-^fiiv.

OTi eK TOV TrvevfiaTOi avTov SeScoKev

icTTiv

uSaro? xal ai/j,aTO<!, 'Ii/aou? XptffTO?" OVK iv T^ vSaTi fiovov dXX' iv rp vSuti koI iv
6 eXdoav Bi
Tat

OvTOi

Jo- v. 6

f.

cufJMTi.

KoX TO TTvevfid
7)

eanv to

fiapTvpovv,

oti

to

TTvevfid i<TTiv

aXriOeia.

oti Tpeti elalv 01 fiapTVpovvTe's, to

irvevfia koX Th vScop koX to atfia, xal 01 Tpei<; et? to ev elcriv.

vfi.lv Kal elprjvTj aTTO 6 wv KOi 6 rjv koX 6 ipyp- Apoe. 4 ' \5/ '^/i/ cf. iii. I. iv. Kai airo TOiv eiTTU irvevfiaToiv a evcoinov tov apovov - y g avTov, KaX diro 'Itjctov ^piaTov.

^dpii

lievo<s,

\\\
ow

i.

'Eiyevo/j/rjv

iv irvevfiaTk iv

rrj

Kvpta/cfj rffiepa.

Apoc.i. 10:

O
fft'ats.

6%(Bi'

aKOvaaTco Ti to irvevfia Xeyei

"Trvev/ia.

TaK

ex/cXr]-

Apoc.ii.
'=^-

7:

"

".'..

Mot, Xeyet to

'A.irijveyKev fie et? epTffiov iv Trvevfian.

Apoc.

6, 13, 22. xiv.

'H yap fiapTvpia

T6ia?.

'Irjcrov

icrrlv

to Trvevfia t^?

7rpo(p7j- Apoc.xvii.
J
xix.

'O ^eo? T&v TTvevfiaTeov t&v 7rpofj>T]Tci)v atreoTeCXev tov Apoc. ^' ayyeXov avTov Bel^ai rot? BovXoii; avToi) d Bel yevecrOai ev
Ta%ei.

Kal TO

irvevfia koX

rj

vvfi(pri

Xeyovcriv "Epxov.

A poc.xxu. oc xxii

256
Part

The Holy Spirit in the

New

Testament

II.

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

The

agree with the Pauline letters in

regard to the doctrine of the

aspects of the Spirit's

Holy Spirit; what 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
singularly reticent
is

on Christian
Spirit.
It

topics, contains

one

reference to the
as to the

Holy

occurs in a passage

jas.

iv.

f.

meaning of which interpreters differ widely. is warning his readers against worldliness. 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

The

writer

says, II/jos <f)d6vov iinirodei to trvevfia o KaraKLO-ev iv

Tjfuv ?

untranslated, but
citation

For the moment the words must be left we shall assume that they are a 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.

Jo. xix. 37,

For
iv.
17

(jJ)

ypa4>i] \iyei as
1 7, x.
1 1, xi.

Rom.

5, ix.

a formula citandi see 2, Gal. iv. 30, i Tim. v.

{v. 6).

18

cf.

Xeyei (so.

ypa<f>i],

or o 6cds) in this context

The teaching of other N. T. writings

257
Part
11.
Vll.

comes near enough to the words which followS they 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
or intransitive
to dwell,'

read th6 verb as transitive

(KaraJKiyo-ev),
or,
'

(/caTw/ctcrei''')

'the Spirit which

He made
is

the Spirit

which

dwelt,' there is a clear reference

to the Spirit of Christ,

and the term

in full agreeis

ment with the language of St PauP, which

in this

seen

respect to be

common
is fairly

to the
is

Pauline and
17/005

non-Pauline Churches.
iTrnrodei ?

But what

<f)66vov

The verb

common

in the

Greek
in the

of both the

Old and the

New

Testaments,

sense of longing or yearning for

desire,

some

object of

usually a personal object.

<f>66i'ov*)

The

adverbial
;

phrase (irpos
Spirit

qualifies this

longing

the

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
^tjX,os

towards such an antagonist

^

is

not merely
Gen.
vi. 3, if

but

The
not

nearest approach
strive,'

is

made

in

)n^ N^ means

'shall
is

or such a passage as Exod. xx.

5,

where

f'^Xos

attributed to
=
^

God.

So codd. nAB.
St Paul uses ivoiicdv
viii. 9,

(Rom.
iii.

viii.

11, 2

Tim.

i.

14) or

o'lKelv iv

(Rom.

11,

Cor.

16) in reference to the Spirit,

and
iii.

KaTOLKeiv of Christ dwelling in the heart

17).
^

by the

Spirit

(Eph.

Dr
H.

J.

B.

Mayor compares

the classical phrases vpos

opyrjv,

Tjoos /Stav, TT/Dos T^Bovrjv, etc.

S.

S.

17

258
Part
Vll.

The Holy Spirit

;

in the

New

Testament

II.

<j)66vo<;

heart
is

is

that of one

His claim upon the allegiance of the human who can brook no rival there
;

a righteous jealousy, as there

is

a righteous wrath,

which is worthy of God and indeed is a necessary Any consequence of the greatness of His love. false conception of the Divine Character which might be suggested to the mind is at once dismissed by a But he gives greater grace; second quotation.
Prov.
iii.

wherefore
only those

it

says,

'God

sets

himself against the

'

34(LXX.).

overbearing, but to the humble he gives grace.'

It is

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 growing in His favour and in the gifts of the Spirit by
which that favour
'

is

manifested.'
to

Thus the general sense of the passage seems 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
is within them. It is the greatness of God's love towards us which resists the sin that

Spirit that

up against Him, and excludes the friendship of the world from hearts in which His Spirit
sets itself
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

especially with

259
Part ir.

Romans and Ephesians. This is 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

'-

connexion between these writings.

Epistle
topics
is

any But St
is

literary

Peter's

and sheds new light on handled by St Paul even when It seems to

no mere
imitation,
elect
i

adopt Pauline phraseology. The Epistle opens with a salutation to

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)
first

is a Pauline phrase which meets us in the 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
is

context (i)the reference to the Holy Spirit

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 connexion 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

Peter, p. 4:

"the Epistle

is

certainly full of Pauline

language and ideas."

{St Peter

He

adds, however,
positively

"But

it

also differs

from St Paul's writings both

and

negatively."

Dr

Bigg

and St Jude,

p. 20) characterizes

the resemblances as

"quite

superficial."

17

260
Part II.
VI).

The Holy Spirit

in the

New

Testament

the Gospel and to be sprinkled with the Blood of

Christ,
i.e.,

to

undergo the moral

purification^

which

comes from
it

faith in the sacrifice

of the Cross when

Pet.
ff.

i.

goes along with loyal obedience to the Lord who bought us with His blood. little further on (i. 11) we come to a notable

II

passage

on

the

Christological

aspect

of

ancient

prophecy.

Concerning which

salvation

prophets

searched, who prophesied of 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

carefully sought

and

the grace in store

sent

from

heaven.

'

The

Messianic salvation was,

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 subseas a matter of fact, foretold
;

quent triumph, leaving only for their

own

considera-

tion the question of the time, actual or approximate,

when
'^

these prophecies were to be

Heb.
X.

fulfilled.

They
re-

Cf.

21.

Dr Hort

explains pavrur/jLo^ differently,

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
Part ir.

knew, however, that their ministry was for the benefit of a future generation rather than of their own they foresaw the present age with its proclamation 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 It Testament doctrine of Messianic Prophecy^. 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 work of building up the Christian character, when
in ch.
iii.

iPet.iii.4.

4 St Peter speaks of the hidden

man of the
of the

heart in the incorruptibility (rw

quiet

d<j)ddpTQ))

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
its

'

is

here as in Gal.
on
this point
ff.

vi.

A good

summary of

teaching

may be

seen

in Edghill's Evidential value of Prophecy, p. 546

262
Part
II.

The Holy Spirit

in the

New

Testament

(eV TTvevfiaTt TrpavT-rjTO's) the

vn.

shewing

itself in daily

conduct.
;

tone of the personal life But this is not thp

it is

result of natural Spirit of Christ^

:Pet.
1 8.
iii.

temperament

imparted by the

In ch.
sins,
. .

iii.

18 {Even Christ died once

for

all for

.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
clearly to

to the spirits in

ward) the
of the
'the

spirit

'

seems
the

be the human

spirit

Lord, as in the relative clause that follows

spirits' are

human

spirits to

which

He

preached
to

after

He

had

left

the body.

which St Peter refers is 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 suggested by the Authorized Version^ cannot be maintained. 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
Pet. iv. 12 ff.
it.

The 'quickening' the new vital power

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
the Spirit
^ "

and

of God rests uponyou [iff)' u/acis dvaTraverai.)'^

ei/Ai ttJ

Cf. Mt. xi. 29 TTpav's

KopSiq,.

A.V. "quickened by the Spirit; by which

I Pet.
I
i.

also," etc.

' *

II.
1

Pet. iv.

3 KOivwveiTe tois tov Xpurrov iraO^iiacriv.

Cf. Isa. XI. 2

LXX.

avaTrav(rtTai.

Itt'

avTov

Trvevfjun.

tov deov.

The teaching of other N.T. writings

i.e.

263
Part 11.

'what was said in thcProphets of the Messiah will 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
the Spirit of God. the Spirit of Christ

is

the Spirit of glory as well as

'glory' which characterizes
to the

The

makes a strong contrast

to the glory

reproach which was heaped on Christians for Christ's

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
;
;

sake.

There may be a reference

long as she bore the reproach of Christ.

{c)

The Second

Epistle of St Peter has but

Spirit,

one reference to

the Holy

characteristic of the writer's

and it is pei-haps point of view that this

has to do not with the

the inspiration of the

life

of the Church, but with

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
heed as
to

-^

Pet.

i.

sure ; to which

word you do well

arisen in

to take

a lamp shining in a dark room., until day has dawned

and the daystar

this first, that
1

your

hearts ; recognizing
is

no prophecy of Scripture
Cf.

of private

Exod.

xl.

34 (28)

ff.

264
Part II.
Vll.

The Holy Spirit

for
it

in the

New

Testament

interpretation;

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

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 Transfiguration, and Christians may well trust themselves to its guidance in this dark world till a light has dawned
to
:

render the lamp of an external revelation unnecessary. Meanwhile, however, there is need to

which

will

be careful
turned.

in

It

regard to the use to which prophecy is is not a puzzle which each man may
;

solve as best he can

it

has a definite purpose or

No message which is 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
to be seized and followed.
;

{TTa.ua. ypacfy^ Oeoirveva-TO's),

but that passage does not

suggest, as this does, the supersession of the prophet's

intellect

by the action of a superior force. The Petrine writer's teaching on inspiration is more
will
'

and

Compare

the addition in cod.

to Acts xv. 29

<^epd;u.evot

and for other examples of this use of ^ipicrOai see xiii. )(ppT(o <})tpoft,iv<o wo irvev/juiTos ; Acts ii. 2, where howJob 25 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
TM
dyCia 'TTvevft.wn,

the afflahis of the prophet

cf.

Kveo^To^pzHuBax, Jer.

ii.

24.

The teaching of other N.

T. writings

265
Part
11.
'-

in accord with Philo's^ or with that of the Christian

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

Spirit.
3), cites

jude 19 f.

reference to the

work of the Holy following or followed by 2 Peter (iii.

Jude,

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 On the one Christ which leads unto eternal life. of Christians hand the writer places before us a type
1

See
See,

p. 5

f.

e.g.,

the passages collected

by Bp Westcott

in

an

appendix to the Canon of the N.T. Montanism, in claiming inspiration, carried this view to an extreme length which the Church
reprobated:
"

cf.

Gore

in

Lux Mundi,
ff.;

p. 343.

On

the genuineness

and date of

2 Peter see

Bp Chase
in

in

Hastings'

D.

B., in. p. 817

;

Dr

J.

B.

Mayor

Jude and

2 Feter, p. exxvii
*

Dr

Bigg's introduction.

See Mayor's note on airoSiopi'^ovrcs. Possibly the distincwere 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 Those who thus assumed spirit of uncharitable self-exaltation.
tions

to themselves the style of

'

'

pneumatic

'

Christians were in truth

psychic,'

and

destitute of the Spirit of Christ.

266
Part II.
Vll.

The Holy Spirit

in the

New

Testament

their brethren, are in truth their

who, while professing to be on a higher plane than under the guidance of

lower rational nature,
destitute

of spiritual
in their

aspirations

and

intuitions, with
is

no element

personality that

in fellowship

with the Spirit of

God.
that
selves

Against these he sets those

who

hold a faith

demands the strictest upon it through the

sanctity,
spirit

and build themis

of prayer, which

the voice of the Divine Spirit in man', and the

which preserves the consciousness 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}
vigilant self-discipline
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

mention of any one of which leads naturally to the mention of the other
closely related group', the

two.

The

Spirit

in

believers leads

them

to the

Father, and the love of the Father issues through

the mercy of the

life.
^ ' '

Son

in the fulness of

an enduring

Cf.

Cf.

Rom. Rom.

viii. '26 f.,

Eph.

vi. 18.

V. 5.
xiii.

See 2 Cor.

14,

of the Persons

differs,

Eph. iv. 4ff., i Pet. i. i f., etc. The order 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

2.

267
Part 11.

Johannine writings remain to be considered, and both are fruitful in contributions to the
doctrine of the
()

Two

Holy
iii.

Spirit.

The

first

Epistle of St John^ mentions the ijo.m.H-

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 first in ch.

24

He

Spirit which he gave us (eBwKev).

This
in
us,

is

repeated

with slight changes in ch.

that

iv.

13: in this we

know

he has given (8eSo)Kv) us of his Spirit. The abiding fellowship of God with any man^ and of the man a matter of personal knowledge through his possession of the Spirit of God. If we
with

we

abide in him.

and he

because

God becomes

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
it is

in

men

is

the

God God dwells and works passage God is said to give

indwelling of
that
{Ik

Himself; for
in

us.

by His Spirit That in one

ttv^v^lo),

the Spirit (to

but in the other a portion or measure of the Spirit

tov
^

TTPevfj.aTO's),

is

not material; the Spirit was

Epistles of St

The Second and Third

Spirit.

addressed to private friends

contain no
(p.

John

short

letters

direct reference to the

Holy
^

See Additional Note on Divine fellowship in Westcott's

Commentary on the Epp. of St John

274 ff.).

268
Part II.

The Holy Spirit

its

in the
is

New

Testament

given in

fulness,

but

received by each

man

'-

according to his capacity

for spiritual gifts.

ijo.iv.iff.

The

greater the significance of the gifts of the

more urgent the need of distinguishing between the Spirit of God and spirits which are not
Spirit, the

of God.

And

so,

immediately after his

first

mention

of the Spirit which

God gave

us,

the writer protest^

ceeds

Believe not every spirit, but

the spirits

to see if they are from

have gone out into

God ; for many false prophets The prophets and the world.

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.

spiritual forces {to. vvevfiara)

Therefore the
at

which are
test

work

in

1jo.iv.3ff.

which will reveal their true character, before they can be trusted as manifestations of the Spirit of God. Such a test 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
.

the world must be tried

by some

from God hears us not. From this we know the Spirit of the truth and the spirit of error^. The
is

not

Spirit that issues

^ ^

from

God

(ro Ik tov deov) is 'the

Cf.

Thess.

V. 21.

Cf. Test. xii. Patriarch. Jud.

20 (ed. Charles, p. 95
T17S aXiy^a'as Kal

f.):

Ivo

TrviviA.aTa (T)(o\a.^ova-i

tu

avOptti-jrw,

to

to

tiJs TrXavjys.

The teaching of other N.

Spirit of the truth,'
truth.

T. writings

269
Part 11.

and

it

cannot but confess the

is

But the

central truth

the Person of the

Incarnate

Here then
influences
;

Lord, Jesus Christ come in the flesh. is to be found the crucial test of spiritual

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

power which opposes the Christ of God by substituting for Him some rival force in the St John supplies region of conscience and thought. a crucial test for his own age, when Ebionite and
of Antichrist, the

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
a teacher

in

Mt.

vii. 158".,

but one which relates

to teaching only.

Whatever the personal merits of

he
is

no true prophet, not taught 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
be,

may

by the

Spirit of Christ,

if

witness which
test,

He

bears to Christ^

secondary

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.
of

No man who
reject

Christ could

was taught by the Spirit the witness of His duly

accredited messengers.
^

i)Ji]

o/ioXoyei tov '\r\aovv.

On

the reading of the Latin

versions
p.

{qui solvit lesum)

see

Additional Note in Westcott,

163
^

fif.

Cf. Jo. XV. 26, xvi. 14; I Cor.

xii. 3.

270
Part II.

The Holy Spirit in

This
is

the

New

Testament

obviously a very important passage for

'-

the guidance of the Church in her attitude towards

religious teachers.

Whether they
;

'follow with us'

fast

or not

may be

immaterial

whether they hold

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

Jo. V.

iff.

Jesus and love to the children of God (v. i). 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.
in

And

the

life

victory, partly

progress"

is a accomplished already, partly still in all that has been begotten of God conquers

which flows from a Divine birth

the world.
in the

Its faith is its victory, for faith realizes

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 overcame 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.
29,
iii.
f.,

The

Lord's Messianic

Cf.
Cf.

1
1

Jo. Jo.

ii.

9, iv. 9.

ii.

13

iv.

14 {viviKt^KOTf);

v.

(vikoI).

The teaching of other N.T. writings

course led

271
Part 11.

through two baptisms, a baptism and each was of water and a baptism of blood 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
;

Him

'-

Witness

which
is

confirms
life

and

consummates
witness (to

the

evidence of the
the Spirit
Tvpovv),

and death of the Lord.

which bears
is
is

And
iiapgift

Jo. v. 7.

that

for

the Spirit

the truth.

The The

of

the Spirit to the Church

living proof that Jesus
is

the crowning, abiding,

Ministry,

the Christ.

the Passion, ought to have sufficed to convince the But these belong to history, and the world world.

asks for evidence which

is

present and tangible.

in the Spirit,

It

has received such evidence and manifestly works in the

which

lives
It is

Body

of Christ.

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

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
Christ
; ;

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.
this

He who

believes

upon

the
it

Son of God has

supreme witness

in himself;
life.

belongs to the experience of his inner

The

2 72
Part

The Holy Spirit

in the

New

Testament

II.

unbeliever lacks this inward testimony of the Spirit, but the external evidence is sufficient to convict him
of charging

God

with untruth.

speaks to the conscience in

Jesus and

For God Himself the life and death of

through the continual miracle of the spiritual life which flows from them and is daily seen in the Christian Church. The Apocalypse of St John is in form a {b) letter to the Churches of Asia^ and as such it opens
Apoc.i.4f.

with a salutation after the manner of the Epistles of St Paul. John to the seven churches which are

Asia : Grace to you and peace from him who is and who was and who is coming, andfrom
in the Province the seven spirits which

are before his throne,

and

The grace and peace which in from- Jesus Christ. 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
for

writer having written aTro tu^v

diTo

cttto, vpev/jiaiTcov

Tov dyiov TrvevfiaTo? for

with the peculiar

some reason connected purpose and style of his book ?

Or
'
''

are the seven spirits to be understood as referCf.

Apoc.

i.

4, xxii. 21.

Compare

the opening words of

Romans,
i,

i,

2 Corinthians,

Galatians, Ephesians, Philippians, Colossians,

'

2 Thessalonians.
iii.

TCI IxTOL TTViv/j-ara

i.

toS 6eov occurs again in Apoc.

i, iv. 5,

V.

6; in interpreting

4 these

later passages

must be borne

in

mind.

The teaching of other N.T. writings

273
Part 11.
Vll.

ring to created or imaginary spirits and not to the

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'.
tion of these seven spirits

But the

posi-

between the Eternal Father even for the created spirits in a salutation which is in highest of fact a benediction''; the adjuration in i Tim. v. 21' and is not a true parallel, for the order is different 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 Furthermore, though the descripApostolic age.
and the
glorified Christ is unsuitable
;

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

ets

Christ

Tobit

xii.

15

Ik twv hrra, aytuv ayyeXtov oi Trpotrava^cpov-

fTiv To.%

Ttpoaeoyas tcov
Cf.

aytW
7.
.

Koi elcnropevovTai ivmwLov t^? So^ijs tov

ayiov.

Enoch

xx.
viii.

The Apocalypse mentions

and
xv.
i
ff.
i.

groups of

seven angels in ch.

"

ff.

See Hort, Apocalypse

iii.

p. 11:

"Nothing suggests seven

spirits are

angels or anything of that sort.

Evidently the seven

spoken of as in the
* Sia/jiapTvpofiai

strictest
iviairiov

sense Divine."
tov 6fov Kai XpuTToS
'IijcroC

Koi

tu>v

ckXcktw dyyeXxov does not correlate the

present.
*

elect angels with

is

God and
invisibly

Christ except as belonging to the spiritual order which

Apol. L 6 eKtifov T Koi TOV irap airdv vVbv iKdovTa,,.Kai tov

eiroft,evu)V

T<M> aXKiov

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

274
Part

The Holy Spirit in the

New

Testament

n.

Vll.

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
relation to the

Lamb.

The

personal

Lord which is implied in this metaphor, 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

On the whole, wholly unsuitable to created spirits. of God as spirits seven then, it is best to regard the answering to the operations or aspects of the One
Spirit of

God.

We have already noticed more than

But
learn

once the use of the plural in connexion with the work of the Holy Spirit, which, one in essence, is
manifold in
its

why

is

the

workings and manifestations \ number seven chosen ? As we

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 because the churches are seven. Why seven churches
;

are addressed, neither

more nor
i.e.

less,

we need
is

not

here enquire

but their number being seven, the

spirits also are

its

seven

the Spirit

regarded in
is

relations to each of them.

The

Spirit

one

(to Tri'eu/Aa)^ yet in reference to the See

seven churches
i.

e.g.

i I

Cor. xiv. Cor.

xii.

12,
4,

32;

Jo. iv.

The

Siaipeo-ew

^(apicr/xaTUV

of

and the

irveu/iaros dyt'ov ft-tpuriLoi of

Heb.
"

ii.

4,
ii.

look the same way.

7, etc.

Cf.

The teaching of other N.T. writings

there are seven
tion,
spirits, for

275
Part 11.

there

is

one manifesta-

one aspect of the Spirit's manifold Hfe for each, according to the needs of each. Putting together the four passages where mention
is

1^

made by the Apocalyptist

are
is

of the septiformis

Spiritus, they

seen to yield

some important
Spirit appears

teaching, part of which

in its relation to the

new.

The

of the Lamb, the organ by which

oversight
of the world.
It
is

ascended Christ as the eyes He exercises His

ever before the
;

throne of God, the Light of heaven is carrying forward a mission which

the

and yet
implies

it

its

presence in every region of the earths

Towards
which
it

Churches

it

has a

special

office,

fulfils

to each Christian

with the special

circumstances.

community by inspiring it endowments required by special The Head of the Church alone
(iii.

possesses the fulness of the Spirit

hrTo. vvevfiaTa)
;

o eywf

rd

but

He
own

possesses

it

in order that
its

He may
peculiar
'

supply each brotherhood with

spirit
'

own
its

its

spiritual character,

and

own measure

of grace.
different conception is
Apoc.
li.

conveyed in the refrain (ii. 7, 11, 17, 29, iii. 6, 13, 22), which comes near the end of each of the separate messages He that has an ear, let him. hear to the churches what the Spirit says to the churches. Since each message begins with a formula which attributes it to
:

A somewhat

the glorified Christ, the voice of the Spirit

^ aireo'To\/ii'oi
(w.
/.

is

here
Cf.

a7roTo\/*va)

eis

icaxjav

n]V

yfjv.

Mt.

xxviii. 20.

182

276
Part II.

The Holy Spirit in

the

New

Testament

identified with the voice of the Christ.

is

The

Spirit
it

the vicaria vis^ of the ascended Christ, but

is

not an impersonal force,

and not a mere deputy.

is
its

Its

message
though

to

the

churches
it is

identical
;

with

Christ's message,

and yet

own
It

the Spirit

speaks
its

not
:

essential

unity

speaks in one when the the seven are

from

itself^.

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
it,

Prophets are the only ministries recognized in

and the prophetic order

(i.

is

prominent throughout
xviii.

3,

X.

7,

xi.

18,

xvi.

6,

20,

24,

xix.

10,

xxii. 6, 9).

gregations
i.e.

The prophets were members of the conwho were distinguished by their spirits",'
'

by possessing

spiritual

powers developed
Spirit.
is

in

an
in

unusual degree by contact with the Spirit of

God

His character as the prophetic which the prophets underwent

Apoc.
i.

The

process

described from the

writer's
Spirit,
'^

own

experience.

/ found
i.e.,

10, IV. 2.

he twice relates^
xiv. 13, xxii.

in

myself in the a state of mental

TertuUian, /nz<y. 13.

''

Apoc.

17;

cf.

Jo. xvi. 13.

its

Each message, notTOthstanding

community,
is

special adaptation to
all

one

particular

ultimately addressed to

the Asian

brotherhoods {ro
*
"

irvcS/uo Xeyei

rais ckkXijo- tats).

tv

TO

TTVcv/jia

T^s Trpo^i^TCias (xix. lo).

Apoc.

xxii.

6 ^os
I

T<Sv irveu/uxTiav
i.

irpotjyifrmv,

Cf. I Cor.

xii. 10, xiv.

12, 32,

Jo. iv.

iytvofujv

ev Trvev/MiTU

Cf.

Acts

xxii.

17 eya'ero.,.yevia-6aL

fit

iv eKordo-et.

The teaching of other N.T. writings

exaltation, in

277
Part 11.

which "the ordinary faculties of the 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 inSt 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
audible.
in his first vision
; ; ' '

vii.

Thus

one.
lic

The

Spirit in the prophets of the later

Aposto-

Church was evidently the source of the higher

Christian teaching in the congregations to which they

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
ministered.
;

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.
10.

xix.

Hort, Apocalypse,
Cf.

p. 15.

Ezek. xxxvii.
ap.

Hebrews, fragm.

i, Bel 36 (LXX.); Gospel ace. to the Origen injoann., t. ii. 6; 2 Cor. xii. 2.

278
Part II.
Vll.

The Holy Spirit in

i.e.

the

New

Testament

prophecy^,

the two are in practice identical.

is

To

be

a true prophet
to Jesus
is

to witness to Jesus,

and to witness
;

is

to

have the prophetic Spirit

testimony-

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
Apoc.
xxii.

the prophets.

The

voice of Christ

is

heard
the

saying,

Behold

come quickly; the Spirit

and

17, 30.

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,

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
the Bride of Christ.
God^.

Nor does
Spirit

the Apocalyptist forget the

initial

work of the
let him.

upon those who though not yet of

the Church are feeling after

God

he that

is athirst,

come ; he that
freely.
It
is

"will,

let him,

take the water

in the New of Testament of the Lord's great offer of grace if any man thirst, let him, come unto m,e and drink
life

the last echo

'.

Our

detailed examination of the writings of the

is
1 =

New Testament

now ended but

;

the witness of the

Cf. Jo. XV. 26.

Rom.
Jo.

viii.

26.

vii.

37.

The teaching of other N.T. writings

279
Part 11. vu.

book as a whole remains to be considered. Hitherto 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

Testament without regard Apart to the attitude of the individual writers. from its canonical authority, the New Testament
testimony of the

New

undoubtedly represents the belief of the Apostolic

age,

and from the sum of

that

its

best conception
doctrinal position

can

teaching we gain now be formed of

the the
first

which was reached by the

generation of believers under the guidance of the

Spirit of Jesus Christ.

PART

III.

SUMMARY OF THE NEW TESTAMENT

DOCTRINE OF THE HOLY
I.

SPIRIT.

II.

III.

IV.

V.
VI.
VII.

The The The The The The The

Spirit of God. Spirit of Jesus Christ.

Spirit in Spirit

the Church.

and the Ministry. Spirit and the written word. Spirit and the personal life. Spirit and the life to come.

AerecSw TofNyN
rerpAMMENA.
ei

y<i>'

hmcon nepl AffoY TTNeYM*Toc mona rk

/wfi

Ae

xi

rerP^TTTAi, Mfl

noAYTTPAr'WONWMeN.
AfTO
KAJ HSp}

AYt6 t6 nN6YMA TO AflON eAaAHCS tAc

rP'^4>*'C*

eAYTOY efpHKeN oca eBoYAero h oca ex<A)poYMeN.

li

Aepecew o?n

efpHKEN- OCA

J-i.p

OYK efpHKEN HMeTC OY T0AM<iMeN.

Cyril of Jerusalem.

I.

THE
I.
'

SPIRIT OF GOD.

Spirit

'

in the

New Testament covers a wide

twice
it

Part iii.

i.

range of ideas.
wind'
;

Once or

is

breath

once or twice for the animal life 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
is

used for the of which the

enacted', the higher rational life as contrasted not

only with the

life

of the body but with the soul

that in human nature which proclaims men 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

{^XvY'

to

^ " ' * ^ "

Jo. Jas.
I

iii.

8,

ii.

26,
ii.

Heb. i. Apoc.
II.

7.
xi. ii, xiii.

15;

cf.

Th.

ii.

8.

Cor.

Mc.
Lc.

xiv. 38,
i.

Acts
xi.

xix. 21.
xiii.

47, Jo.
8,
9,

33,

21.

Mc.
I

ii.

Eph.
Gal.

iv.

23.
18, Phil. iv. 23.
'

^
"'

Rom.
Th.
Lc.

i.

vi.

V. 23.

Heb.

xii. 9.

xxiii.

46, Acts

vii.

59.

284
Partiii.
i.

The Holy Spirit in the

cvll.

New

Testament

or for
Spirit

Thus the
holiness,

New

Testament recognizes a
a spirit of revelation, a spirit
\

1 Cor. iv.

of

a spirit of faith,

Rom
Rom.
Eph.
1

viii.

i.

17.
iv.
'

Cor.

vi.'i.

Rom.
2

viii.

of wisdom and of meekness, a spirit of life, a spirit of power ^"d on the other hand, a spirit of cowardice, a spirit of slavery, a spirit of slumber, a spirit of ^rr^r. In the thought of the Apostolic age the spiritual forces of evil take shape in the form of
adoption, a spirit

Tim. i.
om.xi.

7.
.

personal
jjgg^j.

or

quasi-personal

existences

thus

we

j^Qj.

Tim.
Cor.

iv.

but
that

of

Qj^jy q ^ spirit of error {irveviia TrXdvrjs), the deceiving spirits (^TrvevfiaTa vXdva)
;

"
12.

ii.

Epistles speak of the spirit

now

of the world, the spirit works in the children of disobedience, the

Ephivi.'

of this darkness, the spiritualities (rd In TTvevfiaTtKoi) of wickedness in the heavenlies. 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
ivorld-rulers

associated with the infliction of physical diseases*

from which
and, by His

the

superior spiritual
gift,

sufferers were set power which dwelt

in the Apostles.

free

by the

in the Christ

There was a

handiwork of these evil spirits heathendom, and to regard its images of the gods as representing their activities^ in one passage the mantic art of a
disposition to see the
in the immoralities of
; '

E.g.

Mc.
Mc.
X.

i.

23, 26.

Acts

xix. 12

ff.

The
Cf.

latter

only in Mt,
17,

viii.

31.

ix.

25

aX'oXoi' KoX K(a<l>ov irvrir/iou

Lc.

xiii.

II

irvtv/xa dcrdtviiai.

Cor.

20;

cf.

Apoc.

xvi. 14.

The Spirit of God

ventriloquist
is

285

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

as in the days of

members of

Christ's

Body

His

flesh

they had ministered to

spirits, spirits

the Lord Himself.

righteous

And

about the Church was an

of

ever-growing concourse of human

men made

perfect, spectators of the course

which the imperfect have yet to run*. But the ultimate antagonist of evil and source 2. of goodness in the world is the Divine Spirit itself. For as there is a spirit of man which is in him, so 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

Cor.

ii.

of God

(to irvevu-a tov Oeov,

vvevaa

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. Heb.

i.

7, 14, xii.

22.

'

Mc.

i.

13.

xii. i,

23.

286
Part III.
i.

The Holy Spirit in

or of the to

the

New

Testament

Qe.ov)

Lord {Trve.iiiJLa
ayiov, to

Kvpiov), the
vvevfj^a,

Holy Spirit
or vvevfia
excellence

Acts

V. 9,

(to

7rvevix,a

ayiov

rconiiL
Lc X
Acts
i.

aytoj/),

or simply the Spirit or Spirit,

TTv&JiLa)^.
.

par

71
8,'

(^

TTveSz/.a,

All

these designations had

17""' ''"'

been used by the LXX but in different proportions in the Old Testament the Spirit of the Lord (Jahveh) is the prevalent form, and the Spirit of
;

(Elohim) next in frequency, while the Holy In the New Testament, on the Spirit is rare^ other hand, the Holy Spirit predominates, occurring

God

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';
'

denote the it is used to 46 passages, not taking into account Spirit without the numerous instances in which the article seems to stand for the working of the Spirit of God upon the spirit of man. These figures are not without importance, for 3. 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
in the

New

Testament
in

Divine Spirit

'

'

'

E.g.
It
V.

Mc. L

12.
li.

occurs only in Ps.

12 (LXX.),
in
vi.

11, Isa.

Ixiii.

10

f.; cf.

Dan.
i.

iv.

<Th.),

3 (LXX.), Sus. 45 (Th.), Sap.

5, ix.

17.

* I.e.

Num.

xi.

26, xxvii. 18,

and

in Ezekiel

(viii.

3 etc.).

The Spirit of God

it is

287
i.

used in the Old Testament. In Psalm li. 11 Pan 111. and Isaiah Ixiii. 10 the Hebrew has the spirit of thy (his) holiness, and the LXX. faithfully reproduces
In the

the pronoun in both passages \

New

Testa-

ment, on the contrary,

it is

but very occasionally that

'

we

read of the Holy Spirit of God^. The Holy Spirit' is sufficiently definite the Spirit that is

Eph.iv.30,

essentially, characteristically,

uniquely holy
enters

which

being holy breathes the atmosphere of holiness into

and inhabits. Testament of the (2) 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
any
spiritual

nature that

it

The

prevalence in the
'

New

'

'

in the individual

human
Holy

life, is

significant of the

new

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.
place which the
Spirit
^

TO irveS/ta irov to ayiov, to Tn/eB/ta to dyiov avTov.

II,

In

Isa.

Ixiii.

however, the

LXX.
text.

drops a^ToS, but the

'<B'"j|5

suffix is

given

by the present Hebrew

^

Later
;

Jewish
see

use

employs

n-n

as

equivalent

to

D''7?fi| 0-1"l

transition

Dalman, see Dan. v. 1 1

Words of Jestis, p. 202 f. For the ^ irveC/ia BvA (+ oyto;' AQ), o' 7ri/eC/*a
and

ayuiv, VI. 3 ff TTveifux irtpuraov, o' Trvev/xa dyiov (^yBl).

'

TO irvevfui or ttvcu/ao occurs in St Paul nearly 50 times,

in St

John

(Ev., Epp., Apoc.) nearly

30 times.

'

288
Part III.
i.

The Holy Spirit in the

the Spirit was

New

Testament

When

would think at immediate context

named every Christian reader once of the Holy Spirit, unless the
decided
otherwise.
'

Spirit

without the article is often ambiguous S but the ambiguity is one which could not have been alto-

gether avoided, because

in the intimate relation

it lies

deeper than words

life.

and interaction of the human

and the Divine within the spiritual

4.

The Holy

Spirit in the

New
is

Testament and
life,

more

especially in the Epistles

regarded chiefly

in relation to

the Church and the Christian

and

the question of the Spirit's relation to

God

is

never
in

formally raised, and receives only a partial answer.

It is clear

indeed that in the

New

Testament as

the Old the

Holy

Spirit belongs to the sphere of the

God which searches the depths and knows the heart of God is Divine, as the spirit of man is human. The Arian
Divine and the uncreated.
Spirit of

The

and even no support in Biblical theology, and is inconsistent with the whole conception of the Spirit's mission and work as it is
representation of the Spirit as a
'

creature

'

'the creature of a creature"' finds

unfolded by the writers of the

the
if

New

Testament

If

Holy
is

Spirit does not receive the

name

of God,

there

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'

KTiV/xo, KTr/[*a KTMr/*aTos.

(p.

397

f.).

Cf. Epiph. haer. Ixxvi. 3.

The Spirit of God

289
Partiii.
i.

saying of our Lord about the unpardonable sin; in

St Peter's representation of an attempt to deceive

the

Acts

v. 3

f.

Holy

Spirit as 'lying unto

God'

in

St Paul's
i
'

Church and even of the body of 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 which regenerates, renews, by His gift in men
description of the
;
;

Cor.
'

ii.

^'' '^'

sanctifies, teaches, guides,

supports, strengthens

all

and convicts the unbelieving world, cannot In the New Testament as in the but be Divine. 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
believers,

permanent.
5.

Thus the
all

Spirit of God is

beyond doubt
it

differ-

entiated from

created

life.

Is

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
is

Testament seems
Spirit proceeds
gift

to give a negative answer.

from God, is sent by God, 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

For the

God's

to the

s.

H.

s.

19

2 go
Part

The Holy Spirit

as for example

in the

New

Testament

in.

i.

God;

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
is

made by

His own appointment. This 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

but one instance of

and the Son are coordinated or contrasted with

the Spirit;
Paraclete,
first

as

in

the Johannine promises of the

in which,

and the words

according to the
clearly

Gospel, our Lord instituted Christian Baptism.

is

The distinction which in such passages drawn between the Father, the Son,
Spirit,

and the

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
Son.'

it

possible to say, as the

Church

says,

'The

Spirit of

God is God, yet not the And if so, we seem to be

Spirit

Father nor the

forced to admit
life

a threefold personality in God, and a personal

the

of

Holy

which

is

its

own.
this

But the
line of

New

Testament does not pursue

foreign to
its

thought

the ideas of personality and of tripersonality are

intensely practical purpose,

and

in its
it

nearest approaches to a metaphysical theology

stops short at such a revelation of

God

and

Spirit

as answers to the needs and corresponds

life in

Father, Son,

with the facts of the spiritual

6.

man.
is

But though the Holy Spirit

not definitely

The Spirit of God

hypostatized in the

291
Part in.!,

New

Testament, as a person 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

the Spirit
enter on
is

sin or indifference of men'.

is

In the Acts and Epistles this

carried

much

further";
;

said to be tempted

and
it

resisted

it

can

send men forth to a new work, or forbid them to

it
;

it

can bear witness,

with
its gifts,

can intercede,

it

can endow
severally as

men
it

distributing to each

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
that lights
fills,

the unction that anoints, the

fire

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,
is

fire

or water, but in
life.''

its

essence

a centre of conscious personal

^

That the
Rom.
viiL

Sam.
V.

xxiii. 2, Isa. Ixiii. 10.

Acts

I Cor. xii. 7
*
I.

it

9,

vii.

51,

xiii.

4,

xvi.

6,

xx.

23;

26,

II.

V. Wood, The Spirit of God in Biblical Literature,

"Certainly

question
personal,

is

'g. 227: was personal, for God is personal." But the whether the N. T. represents the Spirit qua Spirit as

i.e.,

as a selfconscious subject.

On

St Paul's attitude
p.

towards

this question see Stevens, Theology

of the N. T,

443

flf.

19

292
Part III,
i.

The Holy Spirit in the

New

Testament
facts

latter is the true interpretation of the

Jo. xiv.,

XVI

seems Gospel to follow from the great context in the fourth 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

But
it

of

the feminine gender of riiah.

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.
Christ from the Father, and
will

He

is

sent

by-

when

He

has come

He

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 personality 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 functions towards the Church, that He belongs to the
;

category of Paraclete
Counsellor
attributes
sonality.

Teacher, Director, Protector,

Him
with
all

this invests

the essential
per-

of that which

we understand by

Yet the choice of 6

TrapaicXijTos,
is

where to
;

irapaKXi/rov (m/ev/xa)

might have been written,

steady use of cKtlvos,

significant

e.g. in Jo. xvi. naturally suggest a transition to eVtIvo.

and even more so is the 13 f., where to irvevixa would

o Xdyos...Kivos (Jo.
xii.

48)

is

scarcely a true parallel.

The Spirit of God

7.

293
Partiii.
;.

As

seen in the
life

God

is

the very

Testament the Spirit of and energy of God, issuing from

;

New

the fountain-head of Deity

the selfconsciousness

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.

consciousness, the truth, the

power of

The God

life,

the

is

God;

God
ment

living, thinking, teaching,

is

working.

But God
Testathe

thus manifested
infinitude,

in the

thought of the

New
in

clearly differentiated from

God

His own
life,

the

fountain

of the

the

Divine

Father, and from

Father.

God

Word and Son

of the

The

Spirit is neither the Father nor the Son,

although

and gifts

He is God. And though in His workings He is regarded as a power and a gift rather He possesses
to us incom-

than a person, and described under figures borrowed from external and inanimate nature, yet in His own

Divine
that

life it is

impossible to doubt that

in

which answers

some higher and

man. Even in 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 Pneumatology; partly because, while the questions which arose in the Apostolic Church compelled its leaders to
prehensible

way

to personality in

His

relation to the

294
Part III.
i.

"^^^

Holy SpiHt

in the

New

Testament

examine the nature of the Son, no controversy had.

as yet arisen in reference to the

Holy

Spirit

partly

and perhaps
jo.xvi. 14.

chiefly

because the Spirit had come to

glorify Jesus,
relation to

and not to direct attention to His own God.

II.

THE

SPIRIT OF JESUS CHRIST.

Testament, as
it

The New

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 These designations also the Spirit of His Son". 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
this

is the teaching of the Apostolic age as to unique relation of Jesus Christ to the Spirit of

God?
I.

Two

of the Gospels trace

it

back to His
Mt.
'^'

Conception. That which was begotten in Mary was 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,
; '

i.

o, ^^'

''

'

' '

Acts
Phil.

xvi. 7.
i.

Rom.
Mt.

viii. 9,

Pet.

i.

11.

19.

"

X. 20.

GaL

iv. 6.

296
Partiii.ii.

The Holy Spirit in the

New

Testament
it

but the vitalizing power which brought

into life

mystery of natural generation the human father impresses on his child the lineaments of his own character, so by the action on

was His,

As

in the

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.

that St Paul

It is not

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

meant

The Spirit of Jesus Christ

297
Partiii.ii.

God
life.

anointed

Him

with the Spirit for the Christ-

The

Christ-life began, as the

human

life itself

began, with a special act of the Holy

the Baptism

Spirit.

As

in

the Conception the Spirit descended on Mary, so at

it

descended on her Son, anointing

Him
the

to be the Prophet, the Priest, the King.

Spirit of the Conception

As

gave sweetness and strength

to His childhood, youth, and early manhood, so the

years of the Ministry, to the

Baptism gave power to the mature 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.
Spirit of the

The

Spirit of the Christ

is

the secret source of the

Christ's ceaseless energies: in the

explains
tion

all

miracles

power of the Spirit

over tempta-

lc.

iv. 14.

^ teaching, victory

and death, and that vast authority which He now wields in heaven and on earth. But as the Baptist already knew, the Christ 3. 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 which effected the miracles was that of the Eternal Son acting through the Spirit under the conditions of manhood, the
^

activity

purpose of the Conception and the Baptism being to give the

manhood such
calls

spiritual

of the incarnate

life.

power as would enable it to answer to the 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

developing of the
able and
fit

and by the Spirit to " make them to assimilate and communicate the Divine power."

human

faculties

298
Part III.
ii.

The Holy Spirit

in the

New

Testament
the

descending
that
is

and abiding upon him, baptizes in Holy Spirit. The

Spirit

same

is

he

Spirit of Christ

not only the Spirit that anointed the Christ, but

the

with which

the

Christ

anoints.

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,
Epistles of the

speak
Christ^

freely

of

the

Christians from the

Perhaps

it

anointing received by all Holy One, i.e. the ascended was because of the witness
of Christ that
'

which

it

bore to the continuation of the Messianic

anointing in the

accepted the

Body name of

the Church

Christian

'

applied to her by

the heathen, although out of reverence for the

Lord

she did not usually or at

as 'Christsl'

first

speak of her members

Synoptic Gospels the Christ is sometimes represented as preparing His disciples for an
in the

Even

era of fuller spiritual

In the fourth Gospel this extension of the Spirit's work forms the subject of a series of instructions which extends from the
life.

third chapter to the last but one.

These discourses
the
Spirit,

are in substance the Lord's

relation

own comment upon

which as the Christ He bears to the and which the Spirit bears to Him and His.
^

Except the allusions in

2 Cor.
i.

Tim.

iiL

16, i Jo. v. 6.

" '

21,

Jo.

ii.

20, 27.

Those who had received a ypifTtt.a. might well have been 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
called -jipurroL
writers.

The Spirit of Jesus Christ

According
the
it

299
Partiii.ii.

to the fourth
life

principle of spiritual

Kingdom

of God.

Gospel the Spirit is the by which men are born into This new life of the Spirit

jo.
^'

iii.

3,

belongs to Jesus, in virtue of His

own

anointing

as the Christ, to impart

'

and to maintain.

In

Him
iv. 14,

the whole fountain of the

Holy

Spirit^' is stored
^''

mankind, and from it He gives the Jo' 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
for the use of

the mixed crowd in the Temple-courts.

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

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
at
last

of the

Spirit's

mediately through the Son.

Not only

is

the Spirit

given at the request of Jesus (eyw

ipcoTijcrci})

and

in

Jo. xiv. 16,

His name
Tre/jiiffO})
;

(iv

tw

ofo/iari

[Ji-ov),

but by His act

(eyo)

He
sec.

will

mediate in the mission

of the
et

'

JSv.

Hebr. "descendit fons omnis sancti spiritus

requieuit super
TTvevjjui

eum

"

cf.

Jo.

iii.

34 ov yap Ik fierpov

SiSwo-ii'

to

[sc.

o 6eoi

T<3

^urrmy

300
Partiii.ii.

The Holy Spirit in the

New

Testament

other Paraclete, and thus will baptize with the HolySpirit, as He Himself was baptized by the Father'.
the Spirit of Christ not only as received by Christ from the Father, but as beParaclete Spirit
is

The

stowed by Christ upon the Church and members.

4.

all

her

jo.xiv.

16.

The Spirit sent by the Christ is His second Self, aWos Tra/ja/cXi^ros, another,' distinct from the Paraclete who is taken
But
this
is

not

all.

'

away, a second of the same and not of a different

order^

That the second Paraclete

first
is

is

not identical

with the

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.

Jo. xiv. 18,

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 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
i.

x. 38).
f. :

"

See Lightfoot on Gal.

"aXXos adds, while

crepos dis-

tinguishes."

On

the question whether this distinction holds good

f.

in St

John see Abbott, Johannine Grammar, 2676

It is im-

possible to conceive of cTepov wapaxXi^Tov standing in this context.

'

The

Spirit

of Jesus Christ
to

301

The

Spirit in its

working was found

be

in effect

Partiii.ii.

the equivalent of Jesus Christ.

Thus St Paul writes,

If any has
(Chrisf s)
is

not Christ's Spirit, that

man

is

not his Rom.

viii.

; but if Christ is in you, the body indeed^ dead... but the spirit is life..., where the posses-

sion of the

Spirit

of Christ

is

clearly

regarded
in
2 Cor.
'''

as tantamount to an indwelling of Christ Himself ^

The same
the words,
Spirit

line of

thought seems to be followed

is

The Lord

the Spirit, but where the

m.

of
'

the

Lord is,

there is liberty.

But we all...
the Spirit,
'

are being transformed... as by the

Lord

where
Spirit'

the Spirit of the Lord

Christ in

(i.e.

and the Lord the the power of His glorified life)

'

are viewed as being in practice the same.

lived within

Men who

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

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
with the
^ "

Cf.

Eph.
ii.

iii.

16

f.

Apoc.

I,

7 etc.

302
Partiii.ii.

The Holy Spirit

in the

New

Testament

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
scope,
;

the question

did not
lie

lie

within their

and possibly does not

within the grasp of

the

human mind.
it

The
is

Spirit alone searches the

is silent

depths of God, and where the Spirit

their contents

as to

hazardous and indeed vain to

speculate.
5.
Gal.
iv. 6.

The

Spirit of Jesus, the Spirit of Christ,

is

also described as the Spirit of the

sent forth the Spirit

Son of God. of his Son into your hearts.

God 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. of the

The

Spirit

Son

is

the perfect spirit of sonship which was

manifested in the
this Spirit

human life of Jesus Christ. It was which made it His meat and drink to do
will,

Mc.
36.

xiv.

which maintained in Him unbroken fellowship with God, which inspired the supreme cry 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

His Father's

adopted sons they can be and are', and the Spirit of the Only-begotten has been sent to give them the filial character which
is
;

He

the Only-begotten

was

in

Him.
'^

Jo.

iii.

I.

The Spirit of Jesus Christ

6.

303
Partiii.ii.

The

Spirit

is

expressly and repeatedly assolife

ciated with the glorified

of our Lord in Heaven.

Apoc.
*'''
iv.

The
the

Apocalyptic seven spirits of God, while they

blaze like torches before the Eternal Throne, are at

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 Spirit was not in the the Ascended Christ.
Jo. vu. 39.

world having been by the right hand of God lifted up and 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
in the fuller
:

sense until Jesus was glorified

Actsii. 33.

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 Jahveh had been clearly foretold
;

all
it

the people of

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

to abide with

Father obtained from the Father the mission of the second Paraclete who was

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.
to the

men

304
Part III.
ii.

The Holy

Spirit in the

New
:

Testament

CoiTiiT

3.

But to the Church in general the exaltation is matter of faith and not of sight your life is hid with

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
Christ in God.

Yet

in the

daily witness to believers that Jesus Christ

Heb.
25vii.

is in

the

presence of God, ever living to intercede

Spirit of the glorified Lord.

for men.
is

Jas. iv.

The Spirit which God has made to dwell in us

5,

the

The question will be asked whether the New 7. 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

from the Father only".

that there
is

no

explicit

and not And the answer must be teaching upon this point in

the Apostolic writings.

the

Even

the statement that

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 proceeds
Spirit

Holy

of

God

belongs

eternally

to

the

Divine
as

Essence, and that the Only-begotten

1

Son who

Cyri] Alex, anathem. 9 iSiov avrou, Synth.

Ordinary of the
tS

Roman

Nicaenum (in the Mass): "qui ex patre filioque procedit."

lKiropt.vf.rax.

Jo. XV. 26 6 jrapa tou Trarpos

iIk

The Creed

runs:
86.

ToC TraTpos eWopeuo'/tevov

Cf. Hort,

Two Dissertations, p.

The Spirit of Jesus Christ

the

305
stands in
Partiii.ii.

Word was

in the

beginning with

God

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
Part III.
'"

SPIRIT IN

THE CHURCH.
own unique

I.

Our

Lord's teaching upon the Holy Spirit

touches but rarely and lightly on His

There is no reference Spirit. 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

endowment with the

in

earlier references to the Spirit the gift is offered to

Lc.
IV.'

xi. 13,

individuals.

14^ vii.

Holy Spirit

to those

The Father who is of heaven will give 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 Pentecostal effusion drew near, Jesus spoke of the Spirit as to be given to His disciples collectively'. The discourse 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

^ i/jLas,

Jo. xiv.

xvi. (Scoo-ei viuv,

irifi.xj/m

viuv, i/iSs StSafei, oStfy^a-fl

d.yayye\tZ i/uv).

The Spirit in
-words in Acts
i.

the

Church

307
Pan
iii.

5,

8.

If so,

the error was cor-

reeled

by the course of

events.

When

111.

after the

Resurrection the Spirit was given with a sacramental

breathing, accompanied

long been used at

all

by the words which have ordinations in the West, other

believers were present with the Apostles^ probably

who were then

in Jerusalem.
gift

Thus

the assembly

Tvhich received the Easter

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
in fact the
is

not

xised in the Acts before ch. v. 11, this assembly

was

assembled Ecclesia. All were

if

still

together

when

the Spirit came^ and

the illapse

each was separately

collective

visited'',

was simultaneous and

the Church as a whole received the Paraclete. Such an effusion of the Spirit was vouchsafed only once

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
again,

Pentecost".

In

all

other cases the Spirit

to the

new
^

converts

when they were added

closely

came to body of

Lc. xxiv. 33 interprets St John's o!

iiaSrjrat

as 01 hSexa koI ol

<niv avToii.
it

They were

packed

in the

upper room, though

was large: evpov ^ Acts i. 15.

*

-iiBpouTiiAvov^.

Acts

ii.

r](Tav TrdvTti

6fu>v

im

to auTo.

The

reference

appears to be to the assembly of i. 15.

*
*
ii.

3 eKaOurty
X.

e^
xi.

eva eicaoTov airoiv.

Acts

41

if.,

15

ff.,

XV. 7

f.

3o8
Part HI.

The Holy Spirit in

the

New

Testament

Actsv. 32.

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 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
the Church 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". It was given to St Paul beyond the other 2.
Apostles to develop the conception of the Christian Ecclesia, and together with it the doctrine of the
Spirit's relation to the

Church.
i

in

two of
I

his Epistles,
it is

In

Corinthians

his

done chiefly Corinthians and Ephesians. aim to check " the excess of
This
is

and "the diminished sense of corporate responsibilities'" which were due to the temperament
individuality"
^ '

Acts

viii.

15

f.,

xix. 5
f.

f.

In Heb.

vi. i

the foundation stones of the Christian

Trto-Tis,

life

are given in the order /ucravoia,

'

)8a7mcr/ioi, eiri^eo-is X(.ipwi,

Hort, Ecclesia,

p. 129.

The Spirit in
of Greek thought and life.

the Church

309
ran.iii.

He meets these tendencies

by

setting forth the relation of the Spirit to the

'-

Ecclesia.
lievers
is

The

local

congregation of baptized be(I'aos), in

Cor.
iii.

which God dwells by His Spirit; it is a Body of Christ, into which all its 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;
a sanctuary
its social differences, its class distinctions, its

cor. xU.

'^"

variety
in-

of spiritual
life

gifts

would suggest the presence of

compatible or hostile elements which

made

corporate

impossible. But no diversities could shake the fundamental unity which comes from the indwelling
Spirit
;

and the

multiplicity of the

manifoldness of their functions and

unity of the
plexity of

gifts

members and the can no more

prevent a Christian Church from being one than the

human body
structure.

is

destroyed by the com-

its

The Epistle to the Ephesians carries this argument

into a larger field.
gifts or

Here

it is

not the disparity of

unity, but the strife

temperaments in a local society that threatens between Jew and Gentile which
all

affected

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
the Father... in
^

Eph.

ii.

whom

(Christ) each several building'^

Ecclesia, p. 164,

I.e.

"each

local

community" (Hort,
irSo-a olxoSoixij,
f.,

and so

apparently Westcott, Comm. on Eph., ad loc).

Dean Armitage

Robinson, while reading

supports the rendering of

the A. V. (Ephesians, pp. 70

164

f.).

3IO
Parf III.

The Holy Spirit

into

in the

New

Testament

grows

a holy temple in the Lord... in whom you together for a habitation of God in builded also are 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 buildings springing up everywhere throughout the provinces of the Empire, and designed as so many But as the dwelling-places of the Living God. 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

Dr Hort inclines 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
greater Ecclesia was suggested, as
to think^

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 remarks, this universal Church is not regarded by
St Paul as the
the

sum

of

all

the local churches, but as

;

sum make up

of

all

the baptized

" the

members which

the

One

Ecclesia are not communities but

individual men'."

the heart of each

As the Holy Spirit, dwelling in member of the local community,

binds

together in a corporate unity; so, by dwelling in all the faithful everywhere, it creates
all
^

Ecclesia, p.

143
f., iii.

f.

^
'

Eph.
Op.

i.

22

10, 21, V.

23

ff.,

Col.

i.

18, 24.

cit.,

p. 168.

The Spirit

in the

Church

311
Paft.m-

There the worldwide unity of a Catholic Church. Spirit, even as there is one one and Body is one
Lord, one faith, one baptism, one
all.

^,'

ill.

God and Father of

'^"

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

life.

Spirit

which

gives to both their corporate

3.

The Holy

Spirit, then, is

the bond of unity

in the Christian Society, whether the unit is the But the congregation or the universal Church.

Church, local or

catholic,

is

not regarded in the

New
of

Testament as a mere aggregate of atoms or an

separate parts.

inanimate organization composed, like an instrument,

many

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\
;
;

there is vitality and growth in every part which is in real union with the Lord, and in the body as a whole ^ from. 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
into all the
;

From down

the exalted

Head the members

life

of the Spirit flows

there

is

Eph.

iv.

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
i.

" supply of the Spirit of Jesus

=

Eph.

22f.

Eph.

iv. 16.

312
Part III.

The Holy Spirit in the

is

New

Testament

ii.

represented as descending from Christ into the Church through certain channels of communication, among which it is not overbold to reckon
Christ'"

the usual means of grace, and as operating in Christ's members individually to the advantage of the whole

body,
Col.
19.

which thus grows, as the Epistle to the Colossians adds, the growth of God- with a more

than human, a Divine increase.

4.

And as
is

this

Divine life and growth of the Body

it is

of Christ
that the

of the Spirit, so
fulfils

by the

Spirit in her

Acts
I

i.

8,
6,'

jo. V.

Life and and a work proper to a particular growth imply work, organization. What does the New Testament represent as the special work of the Body of Christ under The answer is, in a word, its present conditions ? 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 the coming of the Paraclete ye shall receive power when the Holy Spirit has come upon you, and ye shall be my witnesses .. .unto the end of the earth.

Church

her proper work.

The

Spirit

is

the primary witness of the Christ

Spirit of the truth... he
the
in

the Paraclete... the

shall

bear witness of

m^ :

the Spirit is that tvhich bears

is

witness, because the Spirit

witness of this Spirit

is

borne

truth. But the and through the

Body of
Jo. XV. 27;

Christ.

The first generation bore witness of what they had 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
Paf'.m-

bearwitness, because ye are with mefroTn the beginning.

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 spoken unto you in proverbs : the hour comes when I shall no more speak unto you in proverbs but shall tell youplainly (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

'-

Jo- xvi. i^.

was in some sense a new Christ that the Church came to know after the Pentecost even though we have known Christ after the flesh, yet now we know him thus no m,ore^, i.e. we know Him after the
:

2 Cor.
16.

by a process different from that of bodily 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
Spirit,

intercourse,

^ 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."

314
Part III.

The Holy Spirit

in the

New

Testament
the

teaching and person which corresponds with

glorification
foretold.

of

Him by
is

the Spirit that

had been

Nor

Spirit's witness in

any reason to limit the the Church to the lifetime of those

there

who were eyewitnesses and ministers of the word. The life of the Church is continuous, and the ParaThe interclete came to abide with her for ever.
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
but

is

not the place to enter on that great subject,

note the light which it receives from the 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.

we may

New

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:

all things^...

He shall teach you He shall lead the way for you to enter
When
:

into all the truth.

St John wrote his

first

Epistle the experience of half a century

I

Jo.

ii.

20,

the truth of these words

from

the

Holy One ;

all

had proved You have an anointings of you know^. As for you,

in
cf.

the anointing which

^

you received from, him abides

on
Christ's work, taking

In

this

He

carried

His place;
is

Mt.

xxiii.
^

els

yap Icniv StSdo-KaXos, where o xp'o'tos

a true gloss.

Or, reading iravTa, ''you

hiow

all things."

The Spirit
you,

in the Church

315
Part iii.
HI.

and you have no need

This appeal
It
is

that any teach you. ..his

anointing teaches you concerning all things,

true.

and

it is

not addressed to Apostles or

Prophets, but to the

general.

members

of the

Church

in

recognizes that the promise of Christ

Eleven only or for their successors, but for the whole Christian society. Yet in what sense was it true that the congregations 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 complete 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
for the

was not

of time,

may seem to recede.

Body
even
in

In the abiding presence of Christ possesses the

of the Paraclete the

fulness of the truth,

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 Thus the fuller measures of Divine illumination. that the promise Divine teaching is not a promise of

3i6
Part III.

TJie

Holy

Spirit in the

New

Testament

'-

judgements of the Church shall be infallible or irreformable 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

of Christ

is

the

final

purpose of the coming Churches and the members of churches are being
the
Paraclete.

builded
Eph.ii. 22,

together in

the

fabric

of

the

Universal

Church, that they

in the Spirit.
arrive, all

may become a The process is to

:

habitation of God continue until we

us, at the unity of the faith and knowSon of God until we attain to a perfect of 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

of

ledge

the

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
I.

SPIRIT

AND THE MINISTRY.

of Christ
is,

The Church

as St Peter teaches,

Part iii.

a spiritual house built of living stones and designed to be not a Sanctuary only but a Priesthood a holy priestly function^, to offer up spiritual sacrifices
:

_llL
'

^^'' "' ^'

acceptable to

God through Jesus

Christ.

Its

members

constitute a royal priesthood, a holy nation, a people

Divine possession a new Israel succeeding to the high privileges of the ancient people of God''. St John has the same conception,
destined for a
;

and

amplifies

it

after

his

manner.

He

(Jesus

Christ)

made us a kingdom,
they
(the
saints

priests to his

God and
be

Apoc. i. 6, ^^'^^-

Father;
priests

and martyrs) shall

of God and of
:

Christ.

Some glimpse
is

of the

priestly character of the

Church

caught also by St
xa.

Paul and in Hebrews

sacrifice,

holy,
let

acceptable

present your bodies a living Rom. '' to God, your reasonable

Heb.
'*'

service

continually.

us offer up A sacrifice of praise to God In these passages the New Testament

priesthood
of

xiii.

teaches
'

the

the

Church without
ad he.

On
Cf.

UpoTtu/ta here see

Dr

Hort's commentary

"

Exod.

xix. 5

f.

3i8
Part III.

The Holy Spirit in

the

New

Testament

recognizing any distinction in this matter between All who in her official and non-official members.

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

to the
tribe of

character and are in

special priesthood

some measure analogous

that distinguished the

Levi from the other tribes of the priestly nation of Israel. Though no emphasis is laid on the fact, it

Actsxiii..:.

comes into view incidentally more than once in the 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
in
its

cognates
to

is

repeatedly used in the

official

LXX.
of the

reference

the

ministrations

Rom.
'*
"

XT.

Priests

and Levites.

In a famous context St Paul

describes his labours

dotal,

among

the Gentiles as sacer-

borrowing term after term' from the Greek vocabulary of Levitical worship. It may be said
that such a passage
is

metaphorical, and therefore

it is

must not be pressed, but

neither

more nor

less

metaphorical than the passages which speak of the

^

This

called,

is not a 'priesthood of the laity,' as it is sometimes 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
to all
Part iii.

priesthood and sacrifices which are

Christians.
sacrifices

common

In both cases the priesthood and the

are
spiritual,

-^

arid

in

both they present

nevertheless a real analogy to the hierarchy

sacrificial

offerings of the

analogy

is

so close that

it

and the Old Testament. This is made by St Paul the

argument for the support of the preachers of the Gospel those who preach the Gospel have
basis of an
;

as

much
in

right to live

of the Jewish altar

of the Gospel as the ministers had to share with the altar.

Thus

a true sense the Christian ministry succeeded to the Levitical priesthood^ although the whole Levitical system has become obsolete and
the only sacrifices which remain are spiritual and
personal.

All
special

and in particular the form of service which falls to the share of

Christian
service,
is

the Christian ministry,

rendered by the Spirit

'

v\a\. iu. 3.

of God.

The

ministry of the

New

Covenant

is
2 Cor.
iii.

a ministry of the Spirit as contrasted with the mechanical performance of the prescribed functions which constituted the bulk of the Levitical worship.

And

being such,
its

it

demands the

special assistance of
is

the Holy Spirit.

secrated for

As

the whole Church

con-

spiritual priesthood

by the

gift

of
is

the Spirit, so the ministry of the Church, which

^

The

Christian ministry

is

sacerdotal in so far as

it

discharges

the functions of a sacerdotal body, the Church.

foot rightly urges {Philippians, p. 182
ff.),

But, as Light-

its

sacerdotium. is not

exclusive or personal;
alike."

"as individuals

all

Christians are priests

320
Part in.

The Holy Spirit

in the

New

Testament

directly concerned

with spiritual things, needs in

We

a high degree the anointing of the Spirit of Christ. turn to the New Testament to see what prois

made for the supply of this need. The New Testament mentions ministries 3. of many kinds, some which exhausted themselves in
vision

the apostolic or sub-apostolic age

others,

which

took root in the Churches and grew into permanent

orders of men.

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
very clearly
;

The made out

distinction cannot always be

in the lists

local Christian societies as 'presbyters' or 'bishops.'

But however this may have been, the New Testament 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
gifts

Holy

Spirit

they were

Pet.

i.

who works by the the mystery of Christ^ was revealed to them in the Spirit they brought the gospel to the world
of the ascended Christ,
;

Spirit^

by a
^

Holy
Eph. Eph.

Spirit sent from heaven.

8,

The

Christian
avros
ISojkcv

iv.

II

(di'aj8as...2S(UKc>'

8dju,aTa...Kal

Tous ^\v diroCTToXous ktX.).

=
iii.

f.

The Spirit and

the Ministry

321
Part iii.

Prophets were the mouthpiece of the Spirit\ inso-

much

that

when they spoke under His

have spoken.
it

influence the

Spirit is said to

Their words were

true, by individual character or by and they were responsible for the circumstances, 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 beneficial results the New Testament writers entertain no doubt^ In comparison with these directly spiritual

coloured,

is

ministries

the

local

office-bearers

of the

several
i

Churches occupied an
appears,

inferior place : thirdly teachers,

Cor.

xi..

then...helps, governments.

They were

appointed,

it

Eph.lv.n.

by the Apostle or his deputy', who selected grave and trustworthy persons, capable of serving their brethren and presiding over the local congregation, but not necessarily possessing any special gift of the Spirit such as the power of prophesying or speaking with tongues.
^ iv. I, ^ ^

The
xxii. 17.

elder or overseer did not

Th.
ii.

Cf.

Acts
ii.

xiii. 2, xvi. 6f.,

xx. 23, xxi. 11, 2

2,

Tim.

Apoc.
I
I

7, etc.;

Cor. xiv. 29ff. Cor. xiv. 3, 24

f.

*
"
*

I I

Cor. xiL 29.

Cor.
xii.

10, xiv. i
i.

if.,

Th.

v. 20, i Jo. iv. 2,

Apoc'

xix. 10.

Acts
s.

xiv. 23, Tit.

5.

H.

s.

21

322
Part III.

The Holy Spirit

in the
gift

New

Testament
;

always possess even the

sirable that

of teaching

it

-^

he should be

apt to teach', but this

was dewas

Systematic teaching in the first age was probably left almost entirely in the hands of the Apostle, the Prophet, and the Evangelist;
not indispensable.
the
college

of elders

was rather concerned with

the

business
it

which
St
Acts XX.

and the discipline of the society Yet even under these conditions ruled ^
bishops of

Paul held that the presbyters or

the local communities derived their authority from the

Holy

Spirit

take heed to yourselves,

the

and

to all

the flock in

which
refer

Holy
the

Spirit (to wevfjia to

ayiov) appointed

you
to

overseers (inLo-Koirov?).

The

words

may

solemn
it

ordination described in the Epistles to

ceremony of Timothy ^ and

the prophesyings by which

seems to have been

preceded.
choice of

The
fit

prophets, speaking in the Spirit,

appear to have taken an important part in the

persons for certain ministries^ and the

may have been controlled judgement in that case it would be attributed to the Holy Spirit itself. But besides this it cannot be doubted that a special charisma
appointment of overseers

by

their

^ ^

Tim.
V.

iii.

2, v. 17.

The
in

elder was a Trpoto-Ta/tevos

(Rom.

xii. 8, i

Thess.

v. 12,

Tim.

17) or

i^oiJ/tei/os

(Heb.

xiii.

17, 24) rather

than a teacher.

Even
tion.
*

irot/iijV

the leading idea

is

discipline rather than instruc-

Tim.

iv.
f.

14,

Tim.

i.

6f.

On

Tim.

v.

22 see Hort,

Ecclesia, p.
*
"

214

Acts
Cf. 2

xiii.

I f.,
I.

Tim.

i.

18.

Tim.

6.

The Spirit and the Ministry

323
I'art iii.

accompanied the laying on of hands by which the 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 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. But the reason for the association of the 4.
Christian Ministry with the

Tim.

i.

7.

Holy

Spirit lies deeper

than
early

this.

If

we

allow ourselves to think of the

society,

Church merely as a human

the

a collegium

among

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 But the Christian for business and for leadership. society as it is seen in the New Testament has

another character which belongs only to

is the

itself.

It
i

house of God, the congregation of the living God, pillar and basement of the truth. Such a
affects

Tim-

"i-

view of the Church naturally

of the ministry of the Church.
spiritual

our estimate
officers of

The

body are charged with spiritual work, and 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
need
spiritual
1

Jo. XX. 23.

324
Part III.

The Holy Spirit in the

New

Testament

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. The few and simple rites of primitive Chris5, 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 Nifrom above ^ by which men were born of water and spirit. He struck a keynote which Christian experience took up and worked into The event shewed a doctrine of baptismal grace. that in Christian Baptism the outward visible sign was indeed accompanied by an inward spiritual
codemus of a
birth

power.

Men who

as heathens had been defiled by

life,

the worst vices of Greek

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.

Cor.

vi.

1 1.

The

Spirit

and

the Ministry

325
I'art

and cleansed His Bride with the washing^ of the baptismal water accompanied by a form of solemn words. God of His mercy saved men by the washing of a second birth and a renewal" of their nature wrought by the Holy Spirit. Baptism saved them,
not the external use of water,

ni'-

but that reawakof God' which the

ing of the conscience to the

gift

call

Resurrection of the Lord had brought through the

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

of the Church.

Spirit

through the ministries

of Samaria could see
Actsviii.

Even Simon

that through laying on of the apostles hands the 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

spiritual acts

Spirit,

is

represented as a series of

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
bread, similarly blessed

who

drink of

it

participation in the Blood of Christ^

cake of

and broken,

becomes to

those

Christ.

eat of it a participation in the Body of This identification of the Cup and the Bread with the sacrificed humanity of the Lord is

who

so complete, so truly a fact in the spiritual world,

1 =

Eph.
I Pet.
I

V. 26.
iii.

= *,

Tit.

iii.

6.

21.

Acts

xix. 6.
i

Cor.

X.

16

f.

326
Part III.
IV.

The Holy Spirit in the

New

Testament
is

that to eat

and drink unworthily

to incur the to attract

guilt of profaning the Lord's

Body and

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
If so, the heavenly thing in and a heavenly".' Divine Spirit and it was it must be due to the
;

doubtless the recognition of this truth that led the

early composers

of liturgies to invoke the Holy elements as well as on the comSpirit on the municants.

The

Epiclesis

is

an acknowledgement

of the Spirit's work in the highest act of Christian

worship.

The
Church
Polity^.

teaching of the

New

Testament on the

relation of the
is

Holy

Spirit to the ministry of the

admirably summarized in the Ecclesiastical

"We

have (writes Richard Hooker)

for

the least and meanest duties performed by virtue of

power that to dignify, grace, and authorize them which no other offices on earth can challenge. Whether we preach, pray, baptize, communicate,
ministerial

condemn, give absolution, or whatsoever, as

^
^

dis-

Cor.

xi. 27,
iv.

29.

Irenaeus

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
Part iii.

posers of God's mysteries, our words, judgements.

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
acts,

teaches
exerts

about

the

Christian

ministry.

It

is

ministry of the Spirit, and whatever spiritual

it

power

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'.
is
^ 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
as the

away by the wickedness or

Anglican
article (xxvi)

insincerity of the minister;

rightly insists,

the Sacraments are "ef-

fectual because of Christ's institution

and promise."
authority.

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

V.

THE
Part III. V. I.
'

SPIRIT
Spirit
'

AND THE WRITTEN WORD.

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 In John iii, 8 there is a play upon but seldom. 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 There is a either in the Gospels or in the Epistles. reference to it in the act of breathing which accompanied 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

of an effusion

(I/coverts)

of the Spirit rather than of an inspiration

('7n'eicris)

men or their works by it

the latter word, although

The Spirit and the written word

used by the
writings.

329
Paftiii.v.

LXX/,
in the

is

not once found in the Apostolic

is

When

the Spirit

regarded as a power
or heart,
as with
it

which works
or to
as
' '

said to 'inspire,'

human mind but to 'fill' men

is

not

new wine;
'

dwell in

'

them

as in a sanctuary.

the

inspiration

Such phrases of good thoughts,' and the

as they are to us through

cleansing of the thoughts through the inspiration of

the

Holy

Spirit,' familiar

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 passages little need be said here in 2 Peter i. 21, where the Prophets are said to have spoken as they were
;

borne along
Spirit,

{<j)ep6fievoL,

Vulg. inspiratt) by the

is

the idea conveyed

;

as rapture
it

the

Wind

of

Holy much inspiration God carries men before

not so
driven.

so that they

go where they are

by the Greek

But

in

Tim.

iii.

16 the divinitus inspirata of the Latin

(^ediJicevo-Tos).

versions

is justified

On

the other

version

"all

hand the rendering of our Authorized scripture is given by inspiration of

is

God," a phrase which

Christians,
is

largely responsible for the

use of the word inspiration

among English-speaking

too dogmatic in form: "every scripture

inspired of God," as the Revised version translates,

is

doubtless

right,

and the difference

xvii. (xviii.) 16.

is

material.
all

The

writer does not assert the inspiration of

'

In Ps.

330
Part III.
V.

The Holy Spirit

in the

New

Testament
is

scripture, but that

is

every scripture which

inspired

His purpose is 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
also profitable.

to teach not the

inspiration

of the

they were given.

first

It is interesting to

note that the

two of those ends correspond with two of the by the Paraclete He came in person, as He had come through the Hebrew prophets, to teach and to convince (irpos SiSatr/caXiai', Tr/ao? The field of the Spirit's work under the e\eyju,ov)\ Old Testament was limited, but it bore fruit which is in part at least identical with that which we are
functions fulfilled
;

taught to connect with the mission of the Spirit of

Christ.
2. is

Though

it is

only in 2 Timothy that inspiration

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

the

final

authority or as

word of God. The same attitude seems to be attributed to our Lord in more than one of His arguments 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

as to the

the written

word

331

permanence of the Law must

certainly

be

Part in. v.

interpreted in the light of other sayings in the

same
Mt.v.2iff.

context which modify or set aside things that were

said to them of old time. However, it is certain that our Lord did not protest against the prevalent
belief in the inspiration of the

Old Testament^
doctrines,

as

He

did

against

other

Pharisaic

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 the treasury of devosuggestions of the Tempter"
;
;

draws even in the hour of deaths It is written is His final justification of courses of action, the ground on which He bases
tion

upon which

He

Mc.

ix.

i7,xiv.2[,
'='"'''

principles'. '

All

the things ^ that have been written

Lc. XXIV.
44-

about Himself in the

Law of Moses and the Prophets

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.

vii.

Mc.
Mt.

if.

iv. 4, 6, 7,

10.

Mc. Mc.

XV. 34, Lc. xxiii. 46.

ix.

12

f.,

xi. 17, xiv.

21, Lc. xx. 17.

332
Part III.
V.

The Holy Spirit in

the

New

Testament

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

them^ and thus were able to predict the 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 the work of the Holy Spirit as any reference to
was
in

sufferings

may makes the mention the be regretted, but it of Old Testament prophets the more significant. No words in the Catholic Creed are more certainly primitive
Paraclete in the liturgical creed of Christendom

than these.
3.

When

the Apostolic writers refer to '.inspired

'the sacred writings,'

Scripture' or to

they mean

the books of the

Hebrew Canon.
2
:

apparent exception in
2 1'et.
iii.

Peter

iii.

There is an 16, where the

Petrine author writes

Our

beloved brother

according to the wisdom given to him,

...in all his epistles... in

Paul wrote to you

hard to
torture,
^ = '

which there are some things understand, which the untaught and unstable
as they do the rest of the scriptures
XV. 4.
i.

(toLs

Rom.
I Pet.

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

XoiTTcts ypa(f>d<s), 7into

the written

word

333

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.

no other trace
before the

in Christian literature

But there is of such a view

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-

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

withstanding

of the Apostolic writings

no indication that any of the writers of the New Testament was conscious of contributing No ulto a second canon of inspired scriptures.

There

is

terior

purpose of creating a Christian literature or of ministering to the spiritual needs of posterity

It
is

appears on the surface of the books".

^

So

Spitta

and Zahn.

But see

J. B.

Mayor, St Jude and

in., p. 810.

St Peter, p. 168;
*

Bp
(pp.

Chase, in Hastings' D. B.
cit.)

Bp Chase

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).

334
Part III. V.

"^^^

Holy Spirit

in the

New

Testament

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 themIn selves to be the subjects of a Divine afflatus. Apocalypse the the New Testament only one book

is

directly prophetic,
is

and there the claim to inspira-

tion

made

as distinctly as in the prophecies of

Ezekiel and Zechariah\

are

The

Epistles of St Paul

not formal

prophecies, but they

:

contain the

substance of Divine revelations^

Th.

the writer has ex-

perienced ecstatic visions and has heard unspeakable

I

iv.

words

some of his teachings are based upon a word

;

'5

of the Lord, perhaps a personal revelation

municate".

now and
well

again he has a mystery, a Divine secret, to com-

St

Paul thinks that he,

as
:

as

certain others, has the Spirit of

God^
is

he knows

that he has the

mind of Christ

he

an Apostle of

Jesus Christ and speaks with the authority of his

office. His and obeyed

letters are to
;

be read

in the

Churches

the prophet or spiritual person

first

who

seeks recognition must

acknowledge that 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
things which Paul writes
to the
^
^ '

Cf.
I I I

Sanday, Inspiration,
ii.

p.

Cor.

10, Gal.

i.

12, 16,

375 f. Eph.

iii.

3fif.,
*

2 Cor.
vii.

xii. i

fF.

Cor. XV. 51.

Cor. xiv. 3 7
f.

Cor.

40.

"

The Spirit and

the written
it

word

335
Partiii.

doctrine he does' not support

by authority but by
all

argument.
writes
is

Certainly he does not claim that

all
is

he

protected from error, or that

equally

or uniformly inspired.

The

historical

books of the

New Testament from

shew fewer signs of

the nature of their contents

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, needed to guide them in selecting their it was 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

it

certainly treated

the second Gospel with a freedom which suggests

that they did not recognize

as inspired scripture.

it must not be and the Acts are, even more than the Former Prophets' of the Old Testament, didactic histories, and in purpose didactic rather than historical books, therefore, in which the voice of the Spirit may be heard, teaching by

But while

this

is

freely admitted,

forgotten that the Gospels

'

336
i>aitiii.v.

The Holy Spirit in the

New

Testament

Mt.

i.

22,

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 if spiritual profit St Mark's Gospel and the Acts 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 Lord and of the beginnings of the life of our 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 interpretation 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. Of the nature and effects of Inspiration the 4. 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 were spoken through the prophet, or more precisely
their
;
;

"

''

by the

Lord through
in the

the prophet.
Spirit, or

In the Psalms

Mc.xii.36, ^ctsiv.25.

David spoke
inspiration
writings,

Holy

jjgiy ^pi^ii through

the

mouth of David.
is

God spoke by the The

to
his

of the

Prophet
is

transferred

and the writing

sometimes personified.

Gal. iii.8

The

Scripture,

we

r&zA, foreseeing that

God would

iff!"'"""

justify the

through faith, preached the Gospel beforehand unto Abraham, where the meanGentiles
is

ing clearly

that the

Holy

Spirit foresaw the issue

The Spirit and

the written

word

337
Part in. v.
Gai. iii.22.
3,

when He spoke

to

Abraham

as the Scripture relates;

sin, i.e.

the Scripture shut

up all things under

is

God

did this through the Scripture.

or

The Scripture
In
all

says, Rom. iv.

iXxili',

What

says the Scripture?

St Paul's familiar such

form of appeal to the Old Testament.

fTim.'v'

modes of speech the written word is regarded as a standing witness to the mind and will of God,

'^

who speaks through

of the writers.

it

in virtue of the inspiration

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

its

had

warnings,

its

consolations, or

its

teachings

and that this abiding voice of the Spirit was not to be neglected even by a generation which was conscious of having received a far larger outpouring of life and light that on the contrary, 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. As the Apostolic age appealed to the Old Tes5.
for the
Israel,
;

new

tament, so the next age or the next but one, while

maintaining the primitive estimate of the

the writings of the Apostles
^

Hebrew

Canon, naturally looked with growing reverence to and Apostolic men, and
The
H.

Synoptists,

the Acts,

and

St

Paul use yiypa-mai;

kajw.
22

St

John
S.

for the
S.

most part has

yeypa/x./teVov

338
rartiii.v.

The Holy Spirit in the

New

Testament

began to see in them a new collection of inspired For this the New Testament, as we Scriptures. have seen, is not directly responsible. Nevertheless there was solid ground for the attitude of the The anointing Church towards these writings. which teaches all things and is true, the Spirit
which came to guide believers into
especial
all

the truth,
in

could not have failed to guide and teach

an

of the Church to was given to shape the first beginnings The Spirit which of Christian life and thought. moved a David or an Isaiah could not have failed Their writings and to move a Paul or a John. others such as theirs are permanent records of the highest teaching which the Paraclete gave to the

degree those leaders

whom

it

first

generation.

Men who

lived at so critical an

era,

under such direct and constant guidance, were,

cannot doubt, as
fully inspired as

we

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

to the Old.

inspiration that its writers attribute

But

if

the Apostolic writers were inspired men,

we may
Rom.
4-

XV.

has said of the ancient scriptures.

what St Paul They, too, were written for our learning, that we through patience
safely apply to their writings

Tim.

iii.

and comfort of these have hope. They are

conviction,

Apostolic scriptures might

pi^ofitable

i6ff.

for

correction,

righteousness, that the

for teaching, for for instruction which is in man of God may be complete.

The Spirit and the written word

339
Partiii.v.

furnished completely unto every good work. It is in 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 self-restraint wise in refusing to enter upon this But no Christian who makes the prophetic ground. 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.
characteristics

Full as they are of the personal

infirmities of their

and

human

authors,

they are also

of the
Christ.

full,

according to their several measures,

Spirit of
in

wisdom and power of the

God and

of

The human element

the written

word

coexists with the Divine after a

to our comprehension.

manner

inscrutable

It is so in the
is

mystery of
flesh.

the Christian

life

it

so,

to

take the highest

instance, in the

mystery of the

Word made

We
and

believe,
it

we

experience the truth of the union,

is

enough.

22-

VI.

THE
Part III.

SPIRIT

AND THE PERSONAL

LIFE.

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, Nor do the Messiah, and the prophetic order.
;

the Synoptic Gospels carry us the baptism of the personal

Christ did not begin
Jo.
vii.

much

further^

for

life

by the Spirit of
scarcely enters
is

till

the Ministry was ended

39.

the Spirit was not yet.

Even Acts

upon

this

field

by

its

scope the book

It is

nearly

limited to the effects of the Spirit's

coming upon

the Church and the world. the honour

St Paul to

whom

belongs of having called attention to the

in the possibilities

change which the Pentecost made

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
'

his

Even in Ps. li. own experience,

Lc.
xi.

it is

doubtful whether the writer speaks of

or in the

name of
:

Israel.

13

is

scarcely

an exception

see p. 120.

'

The Spirit and the personal

life

341
Part in.

by other teachers of the Apostolic age, and especially 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. {a) In the earliest of St Paul's Epistles an inI, sight is given into his psychology which supplies a
starting-point for the doctrine of the Spirit's relation
to

'-

iTh.v.23.

human

nature.

Man

in his

completeness consists
doubtless true that

of body, soul, and

spirit.

It is

is at least

no actual trichotomy is contemplated here^ but there a mental distinction made between three
elements
in

our
its

nature

which

are

regarded as

necessary to

perfection.

Of

the 'soul' in con-

nexion with our present subject the Apostle says

little,

except that he applies the epithet

its

'

psychic
i

to

men who

are not under the control of the Spirit

Cor.

ii.

of God, and to the body in

present condition,

44'ftr

'psychic' being in both instances contrasted with

'

pneumatic
it

'

or spiritual.

the other hand,

Epistles
ethical
;

frequent

human spirit, on mention is made in the

Of

the

is

evidently the sphere in which the

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.

tellectual
^

powers
viii.

the spiritual nature on the side of the inor again with the conscience ,'
' ;

See Milligan on

Thess.
vi.

v. 23.

Rom.
Eph.

16, Gal.

18,

Phil.

iv.

23,

Tim.
iv. 23.

iv.

22,

Philem. 25.
'
iii.

16.
I,

Eph.

Rom.

ix.

Gal.

iv. 6,

Rom.

viii.

27.

342
Part 111.

The Holy Spirit in the

the self-conscious
life

New

Testament

i.e.

sonality,
(b)

which is the note of peror with the heart, which is its seat.
Spirit does not create the
'

The Holy
;

spirit'

Cor.

ii.

man, even if being human Every rudimentary and undeveloped. In each has affinities with the spiritual and eternal. man which the is the spirit individual of the race of in him answers to the Spirit of God, in so far as
in

man

it is

potentially present in every

the finite can correspond with the infinite

there are

though

men who are psychic and not spiritual, who may even be said not to 'have spirit',' human
nature
ment".
is

incomplete without

it,

and vainly seeks

satisfaction in sensual or

even
it

in intellectual enjoy-

But though the

is

Spirit of

God

finds in

man

a spiritual nature on which

spirit

can work, the human

in

so imperfect or depraved a condition

that a complete renovation,

1 Cor. V.

even a

re-creation, is

necessary.
his case

17

If any is in Christ, there has been in a new creation ; the old things passed away;
St Paul describes
of renovation as he had

behold,

they have become new.

in his letters the process

himself witnessed
Gentile converts.

it

in

the lives of thousands of

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{c)

If

mission of the convert into the Church by baptism'

1

'

Jude 19. In Acts xix.

first

Eph.

iv. lyff.

the

first gift

of the Spirit

is

connected with
first
iii.

the

act of Christian faith (irtoTc^Vovrts).

But the
cf. e.g.

overt

act of faith in the Apostolic age

was baptism;

Gal.

25 ff.

The Spirit and

i

the personal life

343
Part iii.

into the

death and Resurrection of the Lord Jesus. In the act of Baptism the 'old man,' i.e. the former

vi.
iii.

self,

was
self,

new
him.
his

crucified together with the Lord, that a a risen Christ, might take its place within

It

was

his palingenesia,

his

second

birth, tu.

5.

renovation by the Spirit of Christ', giving the

promise of a

new

life.

The

baptized

man might
Spirit^,
fire

by

his

subsequent conduct grieve the Holy

outrage

Him^ and even

;

extinguish the Divine

in his heart ^

but from that

moment he

could never
the Spirit
Heb.
^
vi.

again be in the position of one to

whom

he had been made partaker of Holy Spirit, and had tasted the good word of God and the powers of the coming age. From that moment, with
;

had not come

that great sacramental act, the

life

of the Spirit*
proceeds, en-

began.
{d)

The

life

of the Spirit, as

it

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 and the Spirit against the flesh, for these powers are
:

Gai.

v. 7.

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.
I

iv.

30.

Heb.

X. 29.

"

Th.

v. 19.

On
Hastings,

this life see

Gore,
i.

Lux Mundt\
b.

p.

316

ff. ;

Denney

in

D.

C. G.,

p.

738

344
Part III.

The Holy Spirit

in the

New

Testament
life

opposite in

man

of the principle of

Rom.
5,8f.

viii.

communicated by the Spirit of God. this antinomy men fall into two categories, those 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
'
'

which is In view of

'

those

who

live
its

or walk

'after

Spirit.'

Neither

class pursues

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

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
the Spirit gains
;

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^

merely in St Paul's view an aggressive force leading the human spirit against
{e)
1

But the

Spirit is not

Eph.

iv.

lyff

Gal. v. i6ff.

The Spirit and

the flesh, or a defensive
attack.

the personal life

345
Part 111.
VI.

power shielding it from by Seneca and Epictetus^, 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
Stoicism, as interpreted
;

new
God.

life

within, cooperating with the spirit of

man

in the

work of restoring human life to the image of The Holy Spirit " sanctifieth me and all the Perhaps the familiar words elect people of God." have led English Christians to think of the Holy
Spirit too exclusively as the Sanctifier,

a character
uniformly

which

in

the

New

Testament

is

not

ascribed to the Third Person in

God^

ever the Apostolic writers speak of the

the
'
' '

Yet whenmembers of

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

first

God which
Spirit,

is

the

coming of the 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',
result of the

and the

actual

See St Patil and Seneca (Lightfoot, Philippians;

cf.

pp. 278,

311

ff.). ^

Seneca knew of a sacer spiritus

chief passages are
i.

(ib. p.

294).
ii.

The
is

Rom.

xv. 16, i Cor. vi. 11, 2 Thess.

13, 1 Pet.

tion

In other places, perhaps more numerous, sanctificaconnected with our relation to Jesus Christ ; see i Cor. i. i,
2.

30; Eph.
'

V. 26,
vi.

Heb.
19.

ii.

11, x. 10, 29,

xiii.

12.

Cor.

346
Part III.

The Holy Spirit in

the

New

Testament

vi.

and a heathen who has married a Christian woman 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

by creating in them a sense of their filial relation to God, and opening and maintaining communication between God and the individual life. The Spirit in the human
Christ to realize their consecration

Rom.
iv* 6.'

viii.

^
'

which corresponds with the spirit of sonship in the Christ, and cries in us as in Him Abba, Father, It is through the 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
heart
is

'the spirit of the adoption'

God^

If

we

pray,

it is

the Spirit

who

supports our

weaknesses, and inspires those unuttered and unutterable longings after the Divine which God recognizes as the voice of His Spirit and in accord-

ance with His wilP.

and the human

life in

Having thus reopened fellowship between God spirit, the Holy Spirit builds up the
man.

ruins of our spiritual nature, restoring the Divine

heart,
to

poured into the awakening a response of love on man's part God%- hope, peace, and joy follow in the region
is
I

The

love of

God

Cor.

vii.

14.

Epij_

jj

jg

"

Phil.

iii.

3.
5.

Rojn_

^jij

^6

f.

Rom.

V.

The Spirit and the personal

of the spirit^

life

347
Part iii.

Another powerful instrument of sanetification is the knowledge of Divine truth as it is learnt in the experience of the Christian life and in the hands of the Holy Spirit, this also is who is the teacher of all Christians^ and without whose instruction the things of God have no reality In order to utter with or convincing power ^ and conviction sincerity 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 intellectual 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
;

_!L

and ours".
(^)

of this

asked to specify the results work of sanctification, his answer is ready;

If the apostle is
is

Gai.

v.

22.

the fruit of the Spirit"

in
its

the Christian character

its

manifoldness, and in
life in

unity.

nine great products of

list

the Spirit.

He names When this

it

is

scrutinized

it

is

found to include the most

characteristic features of practical Christianity, as

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 between the soul and God, and from these it proceeds
^ " '

Rom.
I r

xiv. 17, XV. 13, Gal. v. 5, i

ii.

Th.
ii.

i.

6.

Cor. Cor.

loff.,

Eph.

i.

17

ff.,

Jo.

20, 27.
*
"

xii. 3.

Eph.

iv. 23.

Eph.

vi. 17.

Gal. v. 22.

348
Part III.

The Holy Spirit

in

the-

New
life.
it

Testament

to remodel personal

and

social

As

St Paul

saw the

religion of the Spirit,

not only
it

filled

men

surrounded them with an atmosphere of forbearance, kindness, goodness, honesty of purpose, ability to endure affront,
with love, joy, and peace, but

That such a character should and self-control. 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 further establish the Divine authority of the Gospel God, indeed than the greatest of physical miracles. it was evident, had set His seal on men who mani-

fested such signs of a

supernatural

life,

some

of

2 Cor.

iii.

which could be seen by all observers. To use 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

Cor.
17.

vi.

is the very life of Christ in him, reproducing the character of Christ by 'forming Christ^ within his heart. He that is joined to the Lord is one spirit ; there is a spiritual unity between

individual believer

'

Christ and. himself, of which the

.sphere,

human

spirit is the

and the

Spirit of Christ the author.

is

The

indwelling of the Spirit

the indwelling of Christ;

Gai.

ii.

20.

and Christ, dwelling in the heart by the Spirit, becomes the life of our lives. / live, and yet no longer
/^ J}ut

Rom.

viii.

Christ liveth in me.

If Christ

is

in you... the

spirit is life because

of righteousness.
'

It is

thus that

Gal.

iv.

19.

The Spirit and the personal

the inner
life
it

life

349
Part iii.

of

men

is

strengthened and enriched,

until at last
2.

infilled unto all the fulness

of God.
is

_!!l
'"'

Our other
life

great

New

Testament authority ^^'

on the
Christ

of the

Holy

Spirit in the individual

His interpretation of the teaching of coloured more or less deeply by the experience of the sixty years or more which had intervened between the coming of the Spirit and But the theology of the date of the fourth Gospel. 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
St John.

may be

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^ Like St Paul, St John recognizes that the {a) work of the Spirit in the personal life begins with a spiritual birth which is connected with the water

worked out independently. It is true that we have in St John as in St Paul the antithesis of flesh and Spirit that
of Baptism.

But the conception

is

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

natural birth
^
;

life

the higher

can only propagate itself by life must be derived from

t}ie

On

this

point see Sanday, Criticism of

ff.

Fourth Gospel,

pp. 208 ff., 226

35
Part III.

The Holy

Spirit in the

New

Testament

the Spirit by a birth from above.

The fundamental
in the

thought connected with the

first

Spirit's action
is

half of the fourth Gospel

not, as with

St Paul,

burial with Christ, or cleansing

from

sin,

but rather

the origination, the satisfaction, the preservation of

Jo.
iii.

5,

y^j/^^f

which regenerates which as 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
life.

It is the Spirit

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,

are

its
it

unfailing supply,

the law of self-extension which

invariably follows.
;

The Acts
life.

believer in the

each days became a centre of spiritual St Paul's whole life was shaped by his refull
first

of the workings of this law

John that we 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
cognition of the
fact,

but

it

is

to St

owe

the sayings of our

life

torch

communicates itself from person to person as 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

municates the Spirit.
its

the personal life

351

The water

of

life,

through
life

Part iii.

vital

energy, springs up within the personal

in

_I!l

and overflows
spiritual life to

and words which minister other men a whole household, a

acts
;

whole region

may owe

its

conversion to
is itself

God

to the

personal influence which

due to the power But in the last of the indwelling Spirit of Christ. 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 Each human being that receives incarnate Lord. 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

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 The Spirit of Christ is on earth and in the Lamb.
of the Spirit in the words
hearts of

men because

Christ

is

at the Father's right

hand
1

in heaven'.
xx.

Jo.
ii.

i.

33, iv. 10,

I

vii.

37, xiv. 16, 26, xv. 26, xvi.

xxii. i.

7,

22,

Acts

33,

Jo.

ii.

20, Apoc.

VII.

THE
Part III.
VII,

SPIRIT
is

AND THE

LIFE TO COME.

unnecessary to enter here upon the large and thorny field of New Testament Eschatology. For our purpose it is enough to know that the
I.

It

Apostolic writings recognize everywhere that there

a state beyond death in which the spiritual life is continued under new and more favourable conditions.
is

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
life'

its

fulness to another stage of existence

is

which begins with what

(dvao-Tacris ^a)^7s)^

called the

'

resurrection of

The

Epistles of the
clearly

New

Testament distinguish yet more

1
^ '
'

between the

Mc.
Jo.

ix.

43, 45

x. 17, 30.
;

iii.

36, vi. 54, X. 28

;

cf.

Jo. v. 11

f.

Jo. V. 24

cf.

Jo.

iii.

14.
f.
:

Jo.

V.

29, vi. 40, 54, 57

cf.

Jo. iv. 14,

xii.

25.

The Spirit and

initial spiritual life

the life to come

its

353
perPait in.

of the present state and

fection in the future.

The end
is

is

eternal life ; he
Spirit reap
'

"^
^"'Gal'vi
?>
'

who sows
eternal
\

to

the Spirit

shall of the

life.
r

There
1

'

life

to

come

ihay)
^^
;

v
'

^;
Col.
Jas.

ju,eA.Xoucra)

of which godliness has promise

'

IV. 8, j"- 3.

it

is
;

hidden
it

now

but will be manifested at the Parousia

life

is

the

crown of

which the Lord promised

to

them, that love him-.

Even

the state of the dead

far better

members of Christ holds something

their present life in

than
to

Him\

But

it is

the fuller

life
is

be disclosed at the

coming of the Lord which

the

heritage" of Christians, their land of promise, their

birthright as the sons of

Godl

This

is

the glory Rom.

iv.'iy.

viii.

which
loss;

is to be revealed,

the eternal weight of glory

in the scale against present

which must be placed

tance in the saints

the wealth of glory belonging to God's inheri-

Eph.
1

i.

18.

which
the

is

the unfading crown of glory to be placed upon their heads.

;

Pet. V.

14.

What
Is the

place does the

this

Holy Spirit in work of the

Testament assign to mature and perfected life ?

or
is
it

New

Spirit preparatory only, ceasing

with death or the

Parousia,

permanent,
for the real

extending to the world to come.?

2.

All that has been said

life

makes
in

continuity of the spiritual

the future order.

Spirit

Physical death has no

Phil.

power over the life of the

i.

21

ff.

On

KXi/povojLteiv,

KKi\povoft.la,
cf.

KKi\pov6^a<i

in

the

N.T. see

y^GsXcotX.,

Hebrews,-^. iCjff.;

Dalman, Words of the LordJesus,

E.

tr.,

p. 125.
viii.

Rom.
s.

17, Gal.

iv.

7.

H.

s.

23

354
Part III.
_!!!l

T^^^

Holy Spirit

in the

New

Testament
it

the Lord's return will manifest the sons of God, but

cannot change their relation to Him.

death nor
..

"^Mt \{ neither

Rom.
^
'

viii.

life... nor

things present nor things to come

the love of

.can separate us

from

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.

hearts,

by which the love of God has been shed abroad in our and which is the very bond of our union with Nor are we left to a mere God through Christ.

inference.

The

present indwelling of the Spirit

first

is

the

firstfruits

of the harvest, the

instalment of

But the harvest is homogeneous with the firstfruits, and the inheritance with the instalment. Both metaphors clearly teach that the
the inheritance.
life

of the world to
is,

come

will be, as

our present

life

in Christ

life in

the Spirit, although immeasur-

ably larger,

fuller,

and more abiding.

ours

The
'
;

gift of

the Spirit which

is

now

is

'

in part

the great

promise of the Father awaits in a future state.

3.

its

complete fulfilment

It

is

possible to examine
it

more

closely the

contents of this hope so far as

affects the future of

is

the body.
Rom.
10
viii.

In the present state, while the spirit

life becttuse

of righteousness, the
fails

body

is

dead because
it

of
Rom.
24,
vii.

sin.

It
spirit,

to

respond to the already emanci-

pated

and indeed chains and drags

down.

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

'

The Spirit and

suffering,

the life to come

its

355
Tart in.

and dwelling on
offer
life.

disciplinary purpose.

Nor
but

did

it

a prospect of release from the body

J^

in a future
its

Not

the destruction of the body

it

liberation

was the hope which

nature

held forth

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 fesus from the dead dwells in you, he that raised up Christ Jesus from the dead shall quicken also your

to the world.

Human

Rom.

viii.

mortal bodies through his Spirit that dwells in you. But a quickening of the body by the Spirit of the
risen Christ cannot
ilesh.

be a mere resuscitation of the There can be no return to the unspiritual

conditions of mortality: ^(ji'^

the
will

and blood cannot inherit

Spirit

Cor. xv.

Kingdom of God.
change
;

The

which quickens
'

the body shall be raised not

Spirit's presence,

psychic

but 'pneumatic,' an organ of the highest

life,

a sacrato carry

ment of the
4.

an instrument

out His inspirations.

Thus

the resurrection of the

last

frohi
it

being the

body is so far work of the indwelling Spirit that

activity of

will

be the starting point of a new

It

spiritual life.

was

in order to bring

human

nature

to this point that the Spirit regenerated

it,

and renewed

bearing with the limitations and the sins which and it is not to Tjeset the process of its recovery
;

'

Rom.

vii.

24,

viii.

10

f.,

23,

Thess.

v.

23.

232

356
Part III.

The Holy Spirit in the

New

Testament

H'.-

be believed that when the end has been reached and the emancipated spirit and body are capable of
fully to His touch, He will forsake the work of His own hand. The New Testament does

answering

not indeed enter in detail into the

to

life

of the world

come

it

is

sufficiently

occupied with the work of

that

claiming for
indications as

God
it

the

life

now

is.

But such
is

gives confirm us in the belief that

the Spirit's presence in

I

human

nature

not to be

Cor.

xiii.

Jo! iv. 14.

withdrawn when that which is perfect has come. The water of life springs up into eternal life, not that it may cease when the life has come, but that it

may
jo.xiv. 16.

find in the great future

its

ultimate issue and

its fullest

scope.

The

Paraclete

was sent that

He

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

of
the
Spirit

paraphrases ^

The movements

of

Heb.

vi. 5.

which the first century was conscious are recognized as powers of a coming age, of which the full experience belongs to the future though in the present they are 'tasted' by believers. These are but hints,
yet they
life
all

point one way, connecting the present

lies

of the Spirit in men with the next order which beyond the return of the Lord. One book breaks the usual silence of the 5. New Testament about the life to come. The
^

Cf.

Mc.

iii.

xi.

26, 2 Jo. 2.

29 (Mt. xii. 31), Jo. vi. 51, 58, viii. 51 f., x. 28, Ets Toiis aiuvas, which is used regularly in the
in the

Apoc, does not occur

ph.

Gospel and Epistles of St John.

tou aiwos

Ul. 2 1 is irao-as Tcts yeveas

tw aiiovwv.

The Spirit and

the life to come

357
Part in.

Apocalypse places its reader side by side -with the seer before the open door of heaven, and permits

_!^
Apociv.i.

him
refer"

to see things which

must come

to

pass here-

after.

Two

of

its

great outlooks into the future

to the Spirit under St John's usual symbol,

as the

Water of

Life.

In the vision of ch.

vii.

we
vii.

read

They shall hunger no more, neither

thirst Apoc.

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 indefinite

multiplication of the reservoirs of spiritual

life

which are opened to refresh and

thirst after

finally to satisfy the

God and

righteousness.

The

glorified

Christ
as

is

represented as Himself guiding the saints,

if He had taken into His own hands again the work which had been committed to the ParacleteYet though the mission of the Paraclete as Spirit\ 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

life,

supplies of the Spirit,

fountains of waters of

means of grace hitherto unknown or inaccessible, but open to those who are accounted worthy to The same view of the Spirit's attain to that world.
place in the life to

come

is

given, with slight. dif-

ferences, in the vision of the

New
life,
is

Jerusalem.

He
Apocxxii.
I
f.

shewed
^

m,e a river

of water of

bright as crystal,
used of the
Spirit

oSijyiJtret,

said here of the

Lamb,

of

Christ in Jo. xvi. 13.

358
Part III.
.

The Holy Spirit

in the

New

Testament

proceeding out of the throne of Lamb... on this side of the river

the tree

God and of the and on that was

the leaves
It

of
its

life

bearing twelve manner of fruits,

yielding

fruit every m-onth,

and

of the

tree were

for

the healing of the nations.

is

may be

said that this

in

the

world,

the

a picture of the Christian Society Catholic Church in which the

;

Spirit already dwells

Heb.
xii.

for

have we not already come

the city

uuto

Mount

Zion,

and unto
?

of the living God,

our midst
?

"'

the heavenly Jerusalem.

are not the River of Life

in

and the Tree of Life already

St John's vision
experience.
is

Yet

certainly not exhausted

by present

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

life

to the
life

continuity of the
grace,

of perfectness with the

of

permanence of the great facts of Nothing can be clearer than that the River of the Water of Life is one of these permanent features whatever fulfilments it may
and
to the

the spiritual

order.

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
istic

New

Jerusalem would lack

its

most character-

glory.

The Church
of Life

without the Spirit would

is

cease to be the true City of God.

The River

seen by St John pro-

The Spirit and the

ceeding out of the throne of

life to

come
of the

359

God and

Lamb.

Part iii.
Vll.

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 exhaustless fountain-head from which the is the
Spirit will

be

for ever

poured into the hearts of the

redeemed.

the Being

Here our view of New Testament teaching upon 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, especially

have seen the of St Paul and St John. Divine Energy, of which the Old Testament spoke God, manifesting
itself in

We

as the Spirit of
lations,

new
life.

reIt

and by new has been revealed as the

Spirit of the

processes of spiritual
Spirit of Christ,
;

and the
for itself

Body of

Christ

it

has

made

a sanctuary in the heart of man, consecrating his whole being to the service of God, in whose image

The whole amazing picture drawn for us by men who speak of what they knew and had seen in the life of the age which imit

has created him anew.

is

360
Part III.
vu.

The Holy Spirit

in the

New

Testament

If mediately followed the great day of Pentecost. personal knowat any time they go beyond their

only to give expression to hopes which were justified by events which had occurred in their
ledge,
It

is

own
from

day.

No

age of the Church can depart fundamentally

this experience.

The same

Spirit inspires the

whole Body to the end of time.

ceives
its

But each age

re-

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
first

when

it

leads into paths which the

generation were not called to tread.

The New

Testament marks out the great lines of Christian but it leaves truth which can never be changed 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 TRIUMPHATOR SUPER OMNES CAELOS ASCENDISTI
:

NE DERE-

LINQUAS NOS ORPHANOS, SED MITTE PROMISSUM PATRIS

IN NOS SPIRITUM UERITATIS.

ALLELUIA.

APPENDIX
Additional

Note A.

The Dove
Spirit.

as a Symbol of the

Holy

B.

The Baptism
SYSTEMS.

in

the early heretical

.,

C.

The

Sai[wvLa
'

of the Gospels.
Paraclete.'

.,

D.
E.

The Other

The relation of the Ascension to the

Pentecostal effusion of the
Spirit.

,,

F.

The relation of the Pentecostal

Spirit.

ef-

fusion to earlier comings of the

,,

G.

The Gift of Prophecy.

H.
I.

The Gift

of Tongues.

The Laying on of Hands.

Unction.

J.

K.
L.

Rapture and Ecstasy.

,,

The

Inspiration of sacred books.

M.
N.
O.
P.

Regeneration.
Sanctification.

Flesh and
'Spirit'

Spirit.
Spirit.'

and 'the

Q.

The Holy
The Holy

Spirit in Jewish apocalyptic

writings.
,

R.

Spirit in some early ChrisGospels, Acts, and uncanonical tian

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.
the

i.

dove was

of the Spirit the Lord.

Whether 32). was clearly symbolical which henceforth rested on the humanity of
10,

Mt.

iii.

16, Lc. lc, Jo.

it

i.

real or spectacular,

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 cf. Lc. ii. 24, Mc. xi. 15). rites (Gen. xv. 9, Lev. i. 14, &c. 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
i.

for the person or the eyes of his

ii.

beloved (Cant.
passages
it

15,

14, iv.

i, v.

2, 12, vi. 9).

In other

seems to be used as a symbol of Israel, inoffensive and defenceless among the nations of the earth More than one ancient (Ps. Ixxiv. 19, Hos. vii. 11, xi. 11). writer remarks upon the sacredness of the dove in Syria (Lucian, dea Syra 54 ireptaTepi] XPVf''^ IporaTov koI ovSe Tibullus i. 7 alba Palestino sancta ijraveiv avTwv SiKaievcn
:

366
Add. Note

Appendix
this feeling prevailed in Israel

columba Syro), but whether

there
is

not sufficient evidence to shew.

Our Lord (Mt. x. 16) speaks of the dove as the embodiment of the harmlessness which was characteristic of His

own human
and ought

life

(Heb.

vii.

26;

cf.

Clem. Al. paed.

i.

14),

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

is ^iX,epr]fio<;, r-qv /Movcoaiv

dyairwcra, the irepiaTepd

da-fievL^ova-a,

rjfiepo^, SiaiTTj

ry fiera BvqTwv
It is

and Wisdom has both

to

qualities.

more

than

precarious

suppose

that

Philo influenced the

Christian tradition of the Baptism.

But

it is

possible that

the association of the dove with

Spirit

or the Holy was familiar to his generation, and if so, the choice of the symbol may be in some measure due to that

Wisdom

circumstance.

But behind
Spirit of

this or

any other symbolism there probably

i.

lay the reference in Gen.

2 to the birdlike hovering of the

God

over the waters of the chaos.

its

At

the Baptism

the

New

Creation took

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

367

B.

THE BAPTISM OF CHRIST

The

IN

THE EARLY

HERETICAL SYSTEMS.
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 "

vii.

(cf.

Hippolytus, phil.
:

33).

Similarly Epiphanius

(i.

28. 1)
eic

Cerinthus held
'Ia)cr7)<j)

^6Ta TO dSpvvdrjvai top 'Irjaovv rov

o-'TrepfiaTO's

Kal Ma/jta? ryeyevvrj/ievov, KaTeX7f\.v6evai rov Hpia-rov et?

avrov, TovreoTtv rb 7rvev/j,a to ar/iov ev
tS>
e'ihei

irepiOTepa^ iv

JopSdvT].

The Ebionites, who like the Cerinthians regarded 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
Jesus as the son of

choice

avTov Kal KaT

cf Justin, dia/. 49 ql XeyovTe'i avOpcoirov jeyovevai ixXoyr/v Ke'Xpio'Oai, xal "KpuTTov yeyovevai.
(i.

When Epiphanius
avTm
(sc.

30. 14)

adds ^ov\ovTai...X.piaT6v

iv

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
Add. Note strom.
i.

Appendix
21 (146) ol Se OTTO ^acriKeiSov Kal rov ^airTierrrjv
r)fi,pav

/laroi

avTov

eoprd^ova-t

irpohiavvKTepevovref

dvayv(oa-ea-i\

Clement adds that they regarded the dove

r)

as the 'Minister' or 'Ministering Spirit' : /rag-m. i6 koI

-irepioTepa Be awfia
cS<j)di], rjv

ot fiev to iiytov

-Trvev/jLa, <j)aa-iv,
li.

8. 449, and 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

ol 8e OTTO Bao"tA,ei8ou rov Bcd/covov (cf. strom.

see

Hort

in

diTO TTj? e^BopidSot TO ^c3?...67rl tov 'Irjcrovv tov vlov t^?

Ma/3to?, KaX
el<i

iipcoTicrdrj crvve^aipdel^

Tm

^cotI

tm

Xdfii^avTi,

avTov.

The Valentinians were agreed

Power which descended on Jesus
widely in
el<!

in

regarding

the

as an Aeon, but differed 2 elal Be ol \670vT6?...

d-rro

details.
eirl

See

Iren.

j.

7.

TOVTOV

tov ^WTTTiafiaTo^ KaTe'kdelv eKelvov top

(k TrdvTwv 'ZoyTrjpa hi
e'lBei

TOV
iii.

'ir\ijpd)fiaTo<s

irepiaTepaM

16.

sunt qui dicunt

lesum quidem receptaculum

quasi

Christi
disse

fuisse, in

quem desuper

columbam descen:

Hippolytus (vi. 35) thus distinguishes the views of the Italic and Anatolic schools ol fiev diro
Christum.
TTJ^

^lTakLa'}...yfrv'^iK6v

<f>a(n

to awfia

tov

'lr}<rov

yeyoto?

vevai,

Kol Bih tovto

eirl

tov fiairTlafuiTO'i to irvevfia

TTepKTTepd KUTeXljXvde, TOVTeffTCV 6

\0709

T^9

fl7]Tp6<}

dvwOev
rjXBev

Tfj<; <7o<pla<;...ol S' rjv

av

diro

tt^ dvaToXrj^ Xeyovaiv...

yap ayiov Mapiav, TovTea-Tiv ^ aro^ia. What place the latter school assigned to the baptismal descent does not appear. Clement, however, in the excerpt already
OTi 7rvevp,aTiK0v
67ri Trjv

to awfia tov

<7u>Trjpo'S' irvevfjua

{fragm. 16) says: ol Be Anatolic school) to irvevfia t^?

cited
TVjV

diro

OvaXevnvov

(the

iv6v/j,ij<reo)^

tov iraTpot

iirl Tqv tov Xoyov adpKa. which the early Catholic Church attached to the Baptism is well shewn by Irenaeus, iii. 18. 3:
"jreTroitjfjiivov

KaTeXevaiv

The
1

significance

See Cabrol, Diet, d'arch.

chrdt., fasc. xiii.,

coL 350.

Note
in Christ!

369
et ipse qui Add. Note

unctus

est,

enim nomine subauditur qui unxit, et ipsa unctio in qua unctus est.

Et unxit

'_

quidem Pater, unctus

unctio.

est uero Filius, in Spiritu qui est

C.

THE AMMONIA OF THE

The word
Saifioviov is
in

GOSPELS.

widely distributed through the

of
its

N.T., appearing

each

sections,

though most

frequent in the Gospels, especially the Synoptists (Mt.,

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.'^
Lc.=, Jo.,

Mc.
Lc.

i.

23

ff.,

iii.

II, 30, V. 2, 8, 12, vi. 7, vii. 25,

viii.

ix. 25,

iv.

36, vi. 18,

29, ix. 42, xi. 24,

Acts

v.

16, viii. 7,

Apoc. xvi.
viii.

13, xviii. 2)

or irovqpov (Mt.
ff.).

xii. 4,

Lc.

vii.

21,

2, xi. 26,

Acts xix.
iv.

livevfLa Sai/ioviov {aKaOdprov)

xvi. 14
;

is

found in Lc.
16,

33,

Apoc.

cf.

irvevp.a irvQmv in

Acts xvi.
which
forces

In the Acts and Epistles the word bears the sense

it

usually has in the O.T.

lie

the Baifiovia are the evil

which
(i

world

behind the immoral worships of the heathen Cor. x. 20, 21, Apoc. ix. 20; cf. Deut. xxxii. 16 f.,
xcv. (xcvi.)
5, cv. (cvi.)

Ps. xc. (xci.) 6,

37, Isa. Ixv. 3,

1 1,

Baruch iv. 7), or they are the powers of evil generally The wisdom of the world on its (Jas. ii. 19, I Tim. iv. i). 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
viii.

Add. Note e'xeLV haifioviov (Mt. xi. i8, Lc. vii. 33, Jo. vii. 20,
'_

48

ff.,

X.

20), or to

be 'demonized'
21).

(Saifiovi^ea-Oao

Mt

iv.

24,
ff.,

viii.

16, 28, 33, ix. 33, xii. 22, xv. 22,

viii.

Mc,

i.

32, v. 15

Lc.

36, Jo. X.

In some cases more than one

same human victim {eirTo, 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

demon

takes up his abode in the

viii.

'Mc'

xvi. 9, Lc.

iroWoi

seen, such as are mental or connected with the nervous

system.
is

The person who

;

is

under the influence of a demon

i.

not master of himself

the evil spirit speaks through his

makes him dumb at pleasure (Mc. 34, iii. 1 1, ix. 25), him whither it wills (Lc. viii. 29) and generally uses him as its tool, sometimes imparting for this end a superlips or

drives

human

strength (Mc.

v.

3 f ).

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
to
;

Exorcism seems

elsewhere (Mc.
a^va<Tov).
It is

v.

10 efm

ttji ^copa<;,

Lc.

viii.

31

ets rrjv

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
^ofievov^
;

rov BtajSoXov,

i.e.

tous

Bai/iovir'

and Mc.
i.e.

iii.

23 f where His casting out of the

demons

is

treated as

Beelzebul,

Similarly in

synonymous with the casting out of who is apxo>v rwv BatfxovitDv. Lc. xiii. 11 the woman who had a irvevfia
Satan,

daOeveiai for eighteen years which prevented her from

lifting herself

up

is

said to have been

bound by

Satan.

Note
The

371
doing Add. Note
^'

Baifiovia are thus regarded -as Satan's subalterns,

It
'

his work.

would appear that they are

'

to be identified

angels who are classed with the Devil in xii. 8 f., and perhaps also with the Apoc. XXV. Mt. 41, TTvev/iart/cA t^? jrovrjpia'; of Eph. vi. 12, which are at once

with the

iv

Tol'i eirovpavtoi'i

(belonging to the unseen world) and yet

are Koa-fioKpdTope<; rov <tk6tov<; tovtov.

However

New

this may be, it seems that the teaching of the Testament, both in the Gospels and the Epistles,
is

supports the doctrine that .there

beings or forces which
is directly

a spiritual order of

antagonistic to Christ and

to His Spirit in the Church. Lord,

full

In the days of His flesh our

spirits

of the Holy Spirit, cast these unclean

their

out
the the

of the bodies of the possessed, even as

Spirit

had driven away

Ruler.

He Himself in When after

Ascension
inner
xvi.
life

He came again in the Spirit the same antagonism

of man.

appeared, but the battle was, fought thenceforth in the

The Ruler of

this

world

(Jo. xii. 3
ii.

1 f.,

11),

the Ruler of the power of the air (Eph.

2),

by the victory of the Cross, still retains his precarious hold on the world of heathendom, and wages war upon the Body of Christ
already potentially
cast out

condemned and

{Eph.

vi.

12 ea-Tiv

i^fiip

rj

7raX,ij...7rj005

ras a/3%a?), working

evil

through his agents, the countless forces of spiritual

"which only the Parousia will finally disperse.

Such a view

of the mystery of

life

may

be inconsistent with present

it

modes of thought, but that

to

was held by the generation

reit,

whom we owe

the

New

Testament, and that they

there
is

present our

Lord as having held

no reason to

doubt.

24

'

372

Appendix

D.

THE 'OTHER PARACLETE.'

"

KKKov

irapaicXriTov Bcoa-ei

iifilv

seems to imply that when

jrapaKXrjTo';

the Fourth Gospel was written the term

this is

was

already applied in Christian circles to Jesus Christ, and

confirmed by
ii.

its

direct use in reference to our

Lord

in

Jo.

I.

It is

described Himself in

even possible that the Lord had so conversations with the Twelve, using
;

(= Neo-Hebrew D'^piEJ, Ado^A iv. 1 5 cf. and that dWov irapaKXriTov is a direct reminiscence of His last discourse. That in i Jo. ii. i the word is rightly translated Advocate is not questioned, and the same meaning is claimed
the Aramaic
C.
xtS'S'is
loc),

Taylor ad

for

it

in Jo. xiv. 16, 26, xv. 26, xvi. 7

T.,

by Bp Lightfoot {On

a fresh revision of the N. {Stfohn, ed. 1908, 11. p. 188

and Bp Westcott 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 'counsellor' (De mund. opif. 6 oi/Sevl Be wrapaKX^^TO). ./Movm Se eavrm
p.

50)

Xpvo'oi^evoi! 6 06<;), or

'

intercessor

'

(vit.

Mos.

iii.

14,

where

the Logos

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
is

may

require.

The

question

is

complicated by the use of irapaKXTjcri^

m the Acts and

Epistles.

When

in

Acts

ix. 3

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
or of
'

D
title for

2)1 Z

comfort/ with St John's

the

Holy

Spirit.

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.
that deepest

Add. Note ^"

The

TrapaKXTjcm of the Holy Spirit

is

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
'Comforter,'

instructs,

He comforts. Thus

the

name

of

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

oil fir/

fji-rj

direXdco,

6 irapdKX7)To<;
fact,

eXdrj

-n-pix; v/A,d<}.

And

as a matter of

as the Evangelist writing after the event remarks, there

'

no Spirit,' no coming or effusion of the Spirit, until The sending of the Jesus had been glorified (Jo. vii. 39).
was

374
Add. Note Spirit
^'

Appendix
was the
direct

and almost immediate consequence His return to the Father (Lc. xxiv. Acts ii. There was an interval of "not many days," 49, 33). 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
of His glorification,
i.e.

the Spirit.
1.

The Ascension was a

departure, to be followed
It

by
life

an

arrival {aTr6X,0a)...6\6rj).

was the withdrawal of a

quetn of the earthly

visible Presence, the terminus

ad

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

irapa a-eavrm)
ii.
:

the glorification of the

Son of
fie

Man

(Jo. xii. 16 iBo^da-dr} ^Iija-ovi, xvii. 5

vvv So^atrov

(TV, TTOLTep,

the humanity, perfected

by

suf-

fering (Heb.

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
claimed and
Spirit (Acts
ii.

375

received
33)

for her

the promised gift of the Add. Note

are to
^'

by which members of the Christ

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

fie

it.

Cf. Jo. xiv. 24,

26 tov
ded<;

irkyirifavrb^

iraTpo';,..To irvevfia to
;

ayiop o

Trefj/^jrei

o irarrfp iv to5

ovo/JMTi fjjov

Gal.

iv. 4,

6 i^aireareiXev 6

tov vlov avTov

...e^aireo'TeCKev o deb's to irvevjjta

tov vlov avTov.

As

the

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.
Son
"
;

1 1 ff.),

while the broader thought of Alexandrian Judaism

'

held that the Spirit

in

filled

the world

'

and was to be found

Is

the lives of

all

wise and good men.

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 world until the fulness of the times had been reached, yet

not sent into the

He was
10 iv

in the

world from the

;

first (Jo.

i.

^v...ipxofiepov,

Tm

KoapLcp rjv

compare the doctrine of the Divine

Similarly the Spirit of

Wisdom

in Prov. viii. 27-31).

has ever been in the world from the

God moment when it

3 76
Add. Note

Appendix
face of the waters, calling forth vitality

moved on the

and

a cosmic order.

As man emerged from

the mere animal

life, the Spirit wrought upon 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

into a conscious intellectual

;

him

order involved in that mission

its

is

characterized as having

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;

an incarnation, it is a permanent inhabitation of humanity (Jo. xiv. 16 tva fied^ vfimv et?

though not
Tov alwva).

like that

Thus the Pentecostal

conflicts

effusion of the Spirit in

no way

with

the

doctrine

of the

Spirit's

world-long

activity in nature
it is

and

in

man, while on the other hand

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.

i.e.

This note will deal only with prophecy as a ;^apt<r/ia, as one of the gifts bestowed upon the Church by the
I.

Spirit of Christ.

The

gift

was not universal

irdvre'i

(i

Cor.

xii.
it

10 aXXp he

jrpoijiTjTeia,

29

firj

'!rpo<j)rJTai ;),

but

was widely

Note
diffused in the

2,77

churches, at least in those founded by Add. Note St Paul (Acts XX. 23 TO irvev^a to ayiov Kard ttoKiv In the congregation at Corinth it was ZiafiapTvperaC). 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

relatively small

number of

believers were 'established to

be prophets,'
recognized

position

forming a charismatic order to which a was given in the Church. Such

e%6tz/ 'irpo<f)7jTelav (i

persons were said

Cor.
5,

xiii.

2),

and

known
xxii. 6),

as oi

jrpo(j}rJTai

(Eph.

ii.

20,

iii.

Apoc.

xviii. 20,

being thus distinguished from those

i

who

occasion-

ally 'prophesied' (Acts xix. 6,

2.

Cor. xi. 4f, xiv. 31).

in

At

first

there was

disposition

the Gentile

churches to undervalue the gift of prophecy, and even to

make
v.

light of the utterances of the

fL-q

prophets

(i

Thess.
;

19 f TO irvevfia

a-^ivvvre,
gift

Trpo<f)7]Teia<; firj

e^ovffeveire)

probably because the

attractive.

of tongues was more novel and

St Paul sets himself to 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
In
i

Corinthians

correct this error of

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
p.

XX f.).

Their

and deacons (see the writer's Apocalypse, gift was sometimes exercised in the

of other ministers (Acts xiii. i ff., xx. 28, Tim. i. 18, iv. 14); together with the Apostles they might be regarded as the foundation stones of the Church
selection
I

sharing with the highest order the task of It is eeisy initiating and consolidating all Christian work. to understand the great importance of a body of men
(Eph.
ii.

20),

^yS
Add. Note
'_

Appendix

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

its limitations.

order of prophets, St Paul was conscious of

He

realized that the imperfection of the instrument

seriously distort the impression

purposed to convey. 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 ).
are subject to prophets (i
Spirits of prophets,

might which the Holy Spirit had In his own experience he had found

he taught,

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.

xii. 10, xiv. 29).

v.

21,

Cor.

Prophets must prophesy according to the

xii. 6), i.e. their

proportion of their faith (Rom.

power to

use the
art,

gift aright

varied with the measure of their

Christian prophecy

own
to

spiritual attainments.

was no mantic

but a spiritual power which needed a spiritual

it

man

turn

to

good account.

The great purpose of Christian prophecy was to 4. 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

ministry

and

in

the

lives

witness through the regular of its members generally.

Prophecies therefore, in the sense of specially inspired utterances, gradually ceased in the Church, the place of the

Note
prophet being taken partly
byter, partly

379
Add. Note

believer
Jesus.

by the teaching bishop or presby the testimony which every well-instructed bears by word or act to the name of the Lord
is

There

in the history of the

Church an increasing
'

advance towards the ideal state when people' shall be 'prophets' in this sense.

all

the Lord's

But when that has been reached, prophecy, as St Paul knew it, will be For prophecy as a special gift of the Spirit at an end. 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 imperfection, 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
the

evidence.

begin by placing before us the. whole of the N.T. With the exception of a passing reference to

Tongues in the appendix to St Mark, mentioned only in Acts and i Corinthians.

they

are

The passages are as follows Mc' xvi. 17 "yXwtro-ats Xaktjo'ovcnp C*L and some other authorities). Acts ii. 4 rjp^avTO \aXelv erepat<;
'

Kaival<;

(om. Kaivai<;

yXaycra-ai^

Kadw

to

irvevfia ihiZov d'irocj)de'yy6crdat avToc<;.

Acts Acts

ii.

II aKovofiev XaXovvToov

avratv Toi^

rjfieTepaL'i

<y\(oera-ai<; to,

/ieyaXela tov deov.

tJkovov

X.

46

jap avTwv XaXovvrcov yXwcrcrai? Kac

fieyaXvvovTtov tov deov.

380
Add. Note ^'

Appendix
'yXcoa-aai':

Acts xix. 6 iXdXovv re

I

Kal iirpo^rirevov.

Cor. xii. 10

eripti) [sc.

hia tov

irvev/j.aro'i

SLBoTai] yevr]

ryXcocrawv,
I I
I

aXXa
xii.

Be epfirjvia <y\(ocrcrajv.
6eo<; ev rj} eKKXr^crla] 'yevT] yXcocra-mv.

Cor.
Cor.

28 [edeTO 6
30
I
/jLTj

Cor. xii
xiii.

TcavTe's <yXcea-a-ai';

eav rat? ryXcfoaa-ai^

fitj

XaXovcnv ; twv dvdpcoirwv XaXw

rjx&v
7]

Kol Twv dryyiXcov, dyaTrriv Be

e%&), ryeyova ;)(;aX/cos

Kvfi^aXov dXaXd^ov.
1

Cor. xiv. 2

XaXelaKKa
.

dew, ovBel<s

yap

yap XaXcov yXcoaarj ovk av6payiroi<i d/covet, Trvev/Mart Be XaXe2 fji,vcrTr]pta

olicoBop,el. . .fj,ei^cov
Bi,epp,7jvevri

..oXaXSiv
6

yXcoa-a-rj

eavTOV

Be o 7rpo<jiTjreva)V

fj

XaX&v yXdxTcraK, eKTO^ el fifj I Cor. xiv. 13 Blo 6 XaXwv

eav yap

ktX.

yXdxra-rj 7rpo<revy(ea-6co Iva

Biep/jLrjvevrj.

jrpoerev'X^cofiat

yXaxrar), to nrvevfjua fiov

Trpocrev'X^eTai,
I

o Be vov<s p>ov dKapTTOi eaTiv.

Cor. xiv. 18 irdvTcov vfimv

paXXov yXmctraK
Xoyovi ev

XaXw

dXXd
I

ev eKKXrjeria deXco irevre X6yov<; tq) vot fiov XaXfjaai,

/caTTj'XTjcru),
f.
fj

"va Kal dXXovt;

/jiVpLovi

yXaxra-ij.

Cor. xiv. 22

at yXaxra-ai
dirio'TOi';.
.

eh

a'qp.elov elcrtv
rj

ov rot?

Kiarevovcriv
oXr] eirl to

oKxd Toh
aTTicrTot,
ff.

.idv otiv aTJveXOji

eKKXrjaia

avTo Kal Trarre? XaX&aiv yXwa-a-at^,

ovk ipovaov oTi fiaivea-Qe
;

elcreXdcacriv

Be IBianai,
I

rj

Cor. xiv. 26

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

fir)

dvd

p,epo^, Kal eZ? SiepfJLijveveTO)'

idv Be

BiepfirivevTri<;,

aiydTca ev eKKXrjaLa, eavTw Bk XaXetVo) Kai

TO) deio.
I

The
(i)

Cor. xiv. 39 TO XaXelv fir/ KcoXvere yXwcrcraK. following points may be noted

The yXwaa-ai
Spirit (Acts
ii.

are attributed to the action of the

4,

Holy
(2)

x. 45, xix. 6,
(i

Cor.

xii.
l).

10);

they belonged to Ta irvevfiaTiKa

Cor. xiv.

They were
ii.

erepai, not the native

speakers (Acts

4),

and

Katvai, a fresh experience,

tongues of the one of

the series of Kaivd brought in

by the

Incarnation.

Note
(3)
xii.

H
r^kv-q

381
'yXmaawv
(l

They were of
(761/7?

various kinds,

10,

28) just as there are various

languages spoken
Cor. xiv. 10).

Cor. Add. Note ^'

among men
(4)

^aivmv iv Koa-fiw,

At

uttered

were not

Corinth and in St Paul's experience the sounds 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)
it

On

the

first

occasion

when the

gift
'

was exercised,
strange
'

appears that the utterances, which were

to the

Apostles and their company, sounded in the ears of the

excited crowd as the words of their
6ff.).

It will

mother tongues (Acts ii. 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

It is a subjective effect and not an objective fact. Tongues, besides being a means of edification to (6) the speaker, were in heathen lands a warning to nonChristians 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

rjKovaev el? eKacrTO<;...a,Kovofiev).

which

is

described,

(Acts
(7)

ii.

13,

I
'

Cor. xiv. 23).

interpretation of tongues
'

The
xii.

of the Spirit, not necessarily possessed

(i

was a by the

distinct gift

glossolalete

Cor.

10); the

man who spoke

with tongues might

utterances, but
it

pray for the power to interpret his

own
it

does not appear that he could acquire

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
Add. Note ^'
(8)

Appendix
Notwithstanding
its

not forbid the exercise of this

an operation of the Spirit

its

(i

abuse St Paul did which he recognized as Cor. xiv. 39). But he restricted
liability to
gift,
it

public use
(i

(ib.

27

f.),

placed

last in his list of spiritual

its

powers

Cor.

xii. 10),

and
it

realized

temporary character
gift of

(l Cor. xiii. 8).

(9)

On

the whole

may be

gathered that the

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

to magnify God,' to speak 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.
' '

by which men were enabled

mysteries,' to
'

'

'

THE LAYING ON OF HANDS.

For the history of
is

this

ceremony
its

in general

the reader

referred to an article in Hastings'

present note must be limited to

D. B. (ill. 84 f.). The N.T. use in connexion

with the imparting of the

gifts

of the Spirit

There
xxxiv.
9,

is

a remarkable anticipation of this use in Deut.

a passage which refers to

Num.
on

xxvii. 18, 23 (see

Driver adloc).

By

P, Joshua

is

represented "as a

man

in
is

whom

is

(the) spirit "

63 pn

IB*!? B''!*),

whom Moses

Note I
to lay his

383
;

of the spirit of wisdom, for

Joshua was full 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, But the vagueness of the SiSax^v) eTTiOicrew re "X^eip&v. plural ^aiTTia-fimv suggests a wider meaning of eirldecri^
;

hands

inverts the thought

"

Add. Note
^'

Moses had

laid his

Xeip&v in this place. If ^aTrna-fi&v StSap^j; is instruction (Heb. ix. 10), i.e. those which in the rites of lustration
'

'

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.
xiii. 3 (Barnabas and Saul) vi. 6 (the Seven) 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

Cf Acts
I

rov Iv aoX ')(apia(iaTo<i o eBodr]

evi6ea-e(o<s

a-ot.

Sia irpo^T6la<i fiera

;

2 Tim. i. 6 ro rov irpea-^vTepiov e'mdeaem'i r&v Sta t^? aol itrriv ev ')(apia-fLa rov 6eov 6 The gift is defined as irvevfia Bvvafieeo<} koI X^i-pSiv fiov). (For the interpretation of these aydTrrj<s Kal a-m<f>popia-fiov.

t&v

')(eip&v

384
Add. Note passages see

Appendix
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.
inherited

simply the familiar and expressive sign of benediction by the Apostles from the Synagogue and adapted to the service of the Church. As employed by the Spiritbearing Body of Christ it was attended by the gifts of the
It is

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 accomSpirit for

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.
X. 38,

uses the verb %jOiW metaphorically with

(Ps. xlv. 7)
iv. 18 (Isa. Ixi. i), Acts iv. 27, and with reference to Christians

reference to the Christ in Lc.

Heb.

i.

in

2 Cor.

i.

21.

The
ii.

gift

of the

Holy

Spirit

is

called

yjplciia in

Jo.

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

Enc. Bibl. I. col. 172 f. Brown-Driver602 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.
offices (cf.
I.
;

Briggs,

p.

In

there

is

frequent reference to the anointing of the

Note

385

high priest and the other priests, for which purpose a Add. Note J" special ^piaiJuaL was prepared (Exod. xxix. 7 to eXacov rov
'^ia-fiaro'i,
tepaTias:).

xxx. 25 eXmov %/3t<7/Lia aytov, xl. 13= 15 This rite seems to have been limited

^p[afj,a

at first
lepeix; 6

to the high priest,

X^pia-Toq

who
;

is

therefore designated
it

(Lev.

iv.

5)

but afterwards

was extended to
'x,picrT6i;

Aaron's sons (see McNeile on Exodus, p. 188). The 'Xfiia-fia in virtue of which Jesus is 6
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
that
^fjLa<;,

reference to believers, the verb and the

noun are

each used only in a single context.

it

In 2 Cor.

i.

21

we read
^(^pia-a?

is

God

/Se/SattSy rip,a<s...eh
is

Xptcrrov xal

where xpiffa?

evidently suggested

by
i.e.

Xpta-rov,

and

it is

implied that the Apostle and his colleague shared the

unction with which Christ

the Spirit.
believers

was anointed,
20,

the power of
all

In

Jo.

ii.

27 this
dirb

is

extended to
a'Y[ov...v/jbei';

(v/ieis

^pttr/ia

e-)(eTe

rov

to
d'jr

)(pi<Tfta b eXtt/Sere air

avTov

kt\.).

'Atto rov dy[ov

is

and

avrov are ambiguous, but Christ

in

probably intended, as

Apoc.

iii.

7.

The
i.

train of thought will then

33, as if

be much
:

the

same as

in Jo.

St John had written

dp/Lcc^.

Ke')(^piafjLevo<s,

avr6<; eariv 6 xpiojv h> irvevfian

The

'Xpiff/jLa

individual

came on the whole Church at Pentecost, and upon members of Christ at their baptism (v. 27 But it is not merely a historical fact or a fact iXd^ere).

once in life; the Unction abides (exere, fievei) and continues to inspire as it inspired at the first {SiSdaKei,
realized
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.

yvatpLjioLs,
S.

ii. 8 65 tovto o-Kcuaftt Xpurros dvdpairois evaSias aX/x/ia, eK tS>v ovpaviav crvvTideis apatjiartav to p,vpov.

H.

S.

25

386
Acid.

Appendix
preceded the laying on of hands

Note post-baptismal unction

of.

''

Tertullian de bapt.

egressi

de lauacro perungimur

benedicta unctione de pristina disciplina...dehinc

imponitur.

manus

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
i'Kideaew'i re 'x^eipmv.
vi.

2 ^WTTTiu^i.Siv BtBax^i koX

'XpLaeto<i

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.
it

13, Jas. v.

14) lies

beyond the scope of this note, but aXei^eiv and not xpieiv is used in
use of unction at ordinations there

observed that this connexion. Of the

is

may be

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

(Acts
his
viii.

more... but Philip

was found

at Azotus"

is no reason to doubt that he made Gaza road to Azotus (Ashdod) on foot or by some other ordinary means of transit. But he did so

39).

There

way from

the

Note

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
It may be imagined 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

time and of outward surroundings.

that
it

was not

till

the circumstances of Philip's ministry.

2.

Ecstasy
is

(ewo-Tao-ts),

properly
v.

surprise

which
v;

staggers

and overwhelms (Mc.

10),

42, xvi. 8,

Lc.

26,

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.
Acts
iii.

ff.

olha avBpmirov h> ^piffTm...eiTe ev

aco/juaTi,

ovk olBa etVe

Similar

iKTO'i is

Tov a-a)fiaTo^...dpTra'YVTa

eto?

rpiTov qvpavov...'^pirtiyrj
pij/j-ara.

TOP nrapaZeiaov Koi fiKov<rev apptjTa

experiences are related

(i.

by St John

in

the Apocalypse
in the sphere of

10, iv. 2, xviii.

3,

xxi. 10), with the assurance that on

i.e.

each occasion he was iv irvevfiaTi,

spiritual realities, the

Spirit
it

of

God working upon

the

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

human

spirit

and

lifting

'

'

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

388

Appendix

Add. Note spiritual stress or in individual cases such experiences ^' occur in any age. But they must always be exceptional

may

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
to heaven.

by any sudden

elevation lifting earth

up

THE INSPIRATION OF SACRED BOOKS.

The
locus classicus

on

this subject is 2
leph,

Tim.

iii.

1 5 f.,

where, after mention of

of the O.T.
6e6irvev<TTo<i
is

r^pafiihaTa (evidently those

Canon), the writer proceeds,

m<j>eXi/ioii,

Haaa
Xey.
its

ypa<f)rf

xal

"

every scripture inspired of

is

God
N.T.

also

profitable."

eoTn/eutrro?

av.

in

Greek, and does not occur in the LXX.^, but

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. 21 vtro
i.

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
1

= Mc.

xii.

46

It is

not

unknown

in the later literary

Greek,

cf.

Plutarch, mor,

904 F

Touff 6veif)ovs

Tiws ^in7TV(va^ovs,

Note
avTO'i

L
r^
ayi^.

389
Lc. has simply Add. Note

A. elvev iv

t^j irvevfian

avr6<: A. Xeyei.

J^
rfpa^rfv
fjv

Acts

i.

26

T7;i'

irpoehrev rh irvev/J-a to ayiov

iv.

SkJ o-TOfMaTO'; AaveiS (similarly

irvevfia to aytov eKoiK/qaev hia
I

25)

xxviii. 25 KuXai'; to
irpof^rjTov.
n-pocjirjTais:)

'Haaiov tov

Pet.

i.

1 1

ehrfKov to

iv aurot? (sc. rot?

irvevfia X/atcrTou.

Heb.
xcv.)
;

iii.

KaOo)^ \67et

to irvevfia to

arfuov

(in

Ps.

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
in

belief in the inspiration of the

N.T. finds

its justification

the promises of Divine assistance

made by our Lord

to the

Apostles and their company, and the special gifts of the If the first age was Spirit possessed by the Apostolic age.
specially guided
essential truth, its

by the

knowledge of, all writings have rightly been gathered by

Spirit

into a

the Church into a sacred canon.

are inspired

The

Apostolic writings

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
ev
Trj

used but twice in the N.T. In Mt. xix. 28, jraXwyevecrla orav KaOia-r] 6 vto? tov dvOpaiirov ein
is

dpovov B6^7)i avrov (on which see Dalman,

E.'
tr.,

and W. C. Allen, 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
p.

177

ff.,

Words of Jesus, comm. ad loc), the

meaning appears

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

thus

restorations {diroKaTacrrda-ei.s:) of the world after successive

destructions

by

fire {etcirvpaxrei,^):

M. Antoninus
twv
SiXmv;
cf.

(xi. l)

speaks oi TrjvirepiotiKrfv iraXLjyevea-iav

de ihcorr.
<TLa<!

Philo,

mundi 14

o'i

re ra?

e/CTri'/acoo-ets

Kai ra? TraXuyyeveto the recovery

ii.

elcriyovfj-evoi T-au Kocrfiov.

But the term had a wider

it

connotation; thus Philo elsewhere applies

of the world from the Flood (de
life vit.
;

Mays.

12)

and to

de cherub. 32); Josephus (antt. xi. 3. 9) speaks of the iraXvyyeveaia rfjt; TrarpiSo? which followed the return from Babylon; Cicero {ad Attic.
after

death {de

leg.

ad

Cai. 41

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

v.

away

or rather have been

made

new
and

(2 Cor.

17

to,

dp'^ala irapfjXdev, ISov ryiyovev Kaivd)

for those

who

in the
;

baptismal bath have died with Christ

risen again

the birth of the

new

creation which rises

is

out of the water over which the Spirit of Christ

to brood.
It is

pleased

not impossible that the Apostle,

at Athens,

who had
also

met with Stoic philosophers

and probably

Note
at

M
;

391

Rome and
by

in early life at Tarsus, intended to suggest a Add. Note

contrast between the Stoic n-aXi'^'^evea-La

and the Christian:

;_

the one

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

Christ (Mt.
vi. 9,

God

or of

Lc.

xi. 2,

Pet.
life

consecration to His incarnate

(Jo. X. 36)

15); (2) our Lord's by the Father's mission

iii.

and by the

offering of His

own

will (Jo. xvii.

19); (3)

the consecration of material things to the service

of

God

tion

Tim. of the Church and each of

(Mt. xxiii.
17, 19, 2

ii.

21); (4) the consecra-

its

members
v. 26,
i

to a

life

of

progressive holiness (Jo. xvii. 17, Acts xx. 32, xxvi. 18,

Rom.
I

XV. 16,
iv. 5,

Cor.
ii.

i.

2, vi.

11,

Eph.

Th.

v.

25,

Tim.
2,

Heb.

11, ix. 12, x. 10, 14, 29, xiii. 12,

Apoc.

xxii. 11).
i.

'Aytatr/no? is
vi. 19,

Rom.

22,

Cor.

used only in the last sense (i Pet. i. 30, i Th. iv. 3 f., 2 Th. ii. 13,

Heb.

xii. 14).

examination of the last-named group of passages (a) God, the Father of Christ and of Christians, is the ultimate source of the spirit of He sanctifies men by means of the consecration in man. truth, i.e. the revelation of Himself which He has given in His Son, in which as in a congenial atmosphere the congives the following results,

An

secrated

life

springs

up and

thrives (Jo. xvii. 17 ayboa-ov

{b)

avrov<; iv rf) akifdeia' 6 X070S o cro? aXijdeid ia-TLv.

The

392
Add. Note ^'

Appendix

Father sanctifies through the mediation of the Son (i Cor. 2 fiyiaaiihoK! iv Xpiarai ^Irjaov, vi. 1 1 ^yido-d-r)Te ev rm i.
ovofjMTi TOW Kvp'iov
TjfiSiv

'Itjctov
is

XpicTTov).

(c)

The

In-

carnate and glorified

Son

thus mediately our Sanctifier

inrep avTTJi (sc.
1 1

(Eph.

V.

26

)(^piaTo<:...kavTOV
'iva

T^S eKKXtjO-iai)

wapehaKev avrrjv ayida-ri, Heb. ii.

{d)

o re a/yid^av

KoX oi ayia^ofievoi e^ hcxi Travre^).

The
Bict,

sanctifying

work of Christ
alfia...iv
tB

is

based on His Sacrifice (Heb. x. 29 to

;

rir^idixOri

xiii.

12 "va

a/yid(Trj

rov IBiov

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 Thus our Lord becomes bvofjMTi rov Kvplov rjiiSyv 'I. X.).
a"pMTo<i rov Xaov),

to us
(e)

Sanctification (i Cor.

i.

But when

this sanctification,

30 o? i'^evri6ri...arfi,a<rii6<i) which is Christ in us, is

life, it is

translated into the experience of the Christian

seen to belong to the sphere of the Spirit's activities (Rom.

XV. 16 T^yiaafievi} iv irvev/juiri dyLm;
...iv
I

Cor.

vi.

11 "fiyLcurdrjre
I

rm

jTvevfj.ari

rov 0eov ^fiwv

2 Th.

ii.

25,

Pet

i.

iv dyiaa-fim jrvev/iaroi;).

through the
the

Word

Lastly {/), since the Spirit works and Sacraments, these are regarded as
iva avrrjv dyidoT).
{JSaro? iy pijfiari).

means of our sanctification (Eph. v. 26

r<S

KaOapiaa^
strictly as

Xovrpw rov

baptized are described as ^yiaa-fievoi or

dyiai^ofievoi,

arfioi,

Hence the or more

at

consecrated persons
(i Cor.
is
i.

who have

least entered

on a

life

of holiness

and

in

one place

this consecration

Heb. ii. 11); extended to the near

2,

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
the ascended
in that
life

lives,

there are the sacrificial death and

of Jesus Christ,

who

is

our Sanctification
is

He

sends the Spirit and the Spirit

His own

Note
presence in the Church

393

and beyond this again we see the Add. Note ; ultimate Source of all holiness, the love of the Father which gave the Son, and through the Son has given the

J^

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.

this antithesis

thought.

It
it

xii. 9. But it is St Paul who uses most freely, and carries it into new fields of will be well to classify his uses of it. He

31

f.,

employs
1.

In reference to the incarnate

i.

life

of our Lord.

Rom.

3 Tov yevojMevov Sk cnrepfiaTo<; AavelB Kara,

opicrOevroi; vlov Oeov iv Swd/juet

capKa, rov
ev (TapKb,
2.

/card irvevfia
16 i^avepeodrj

dyiaxrvvr)'; e^ dvacrrdaeco'i
ehticaitoOr)

veKpwv.

Tim.

iii.

ev irvev/JLaTi,.

In reference to
ii.

human

nature in general.

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

Rom.

hand and
6.)

ypdp^fMa
vii. i

on the other
Gal.
;

for the latter see

2 Cor.

iii.

2 Cor.

Kadapicreofiev eavTov<s aTro iravr6<i

iii.

fioXva-fMJv aapKO<; koX

jrvevfiaTO's.

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
Add. Note the first

A,ppendix
?
').

Gal.

iv.

24

Kara aapica

ryevvrjOeKs eSiooKe

tov

KorroL irvevfia.
3.

In reference to the Christian

Gal. V. 16

life

viewed as a

conflict

between opposite principles of

(a)

action.

24,

vi.

8.

The

flesh

and the

Spirit

here appear as irreconcilable enemies engaged in a warfare Subjection to the flesh which continues to the end of life.

can be avoided only by following through life the leading The flesh proceeds by way of lust {einQvfjbia,) to acts of sensuality and every kind of open (((>avepa)
of the Spirit.
sin
;

the Spirit yields the fruit of every holy disposition.

to which each of these forces leads
;

The end

is

as opposite

as their whole procedure from the flesh comes corruption, This apparent dualism is tempered from the Spirit life.

however by the repeated reminder

it

(v. 18, 25, vi. /f.)

that

rests

with each individual to decide whether the one or

the other shall be his master.

(d)

Rom.

viii,

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 it is the bent and so manifest in the heathen world 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
evident that the flesh
is

395

not simply

external, physical side of

in

human

nature.

human nature, or the The word carries

;

Add. Note
'_

St Paul's use of
it

it

here an ethical sense

the flesh

is

the lower self as

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
understood

is
?

the spirit in antithesis to the flesh thus

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 See Rom. viii. 9 vfiel<; Be ovk ea-re ev aapul of the flesh.
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'
li.

AND 'THE

SPIRIT.'

The New Testament

well as

uses the anarthrous irvevfia in the

jphrases irvevfia Kvpiov, Trvevfia deov,

and

irvevixa ceyiov, as

where the noun

stands without a defining genitive

18 (a quo-

or adjective.
(i)
Ilvev/jLa Kvpiov occurs only in Lc. from the O.T.), and Acts viii. 39 ;
iii.

iv.

tation

in

Acts

v. 9,

2 Cor.
(2)

17

we

find to -Trvevfia 'Kvpiov.

Ti.veviJ,a

deov (Mt.
'

iii.

16 ^

xii. 28,

Rom.

viii. 9, 14,

Prepositional phrase.

396
Add. Note
^'
I

Appendix
vii.

Cor,

40 \

xii. 3,

2 Cor.
is

iii.

3, Phil.

iii.).

To

jrvev^ui rov

6eov stands in nearly an equal

(3)

Tivevna

ar/iov

far

number more frequent

all

of passages.
in

the N.T.

than either to irvevfia to

portion being 54
irvevfia ayiov
:

S/yiov

or ro ayiov Trvevfia, the pro-

34.

By

tabulating

the instances of

we

get the following results.

(e',

The anarthrous
i.

form Acts
Lc.

is
i.

used (a) after prepositions

2 Tim.
i.
i.

Mt.
i.

18, 20; Bid,

iv,

2, iv. 25,

14; vvb, 2 Pet.

i.

21

Mt.

iiL 11,

iii.

16, Jo.
I

33,

Acts

5, xi.

16,
i

Rom.
Th.
i.

ix. i, xiv. 17,

5,

xvi. 16,
(l>)

Cor.

xii.

3,

2 Cor.

vi. 6,

Jude
(Mc.

20);
i,

in the instrumental dative, without preposition X. 38); (c) in the genitive,

ii.

8,
i.

Acts
15,
9, 52,

under government (Lc.

iii.

41, 6^, Acts

4, iv. 8, vi. 5, vii.

I

55, ix. 17, xi. 24, xiii.

5,

Rom.

XV, 13,

Th.

i.

6,

Tit

Heb.

ii.

4, vi. 4);
xi. 13,

{d) in the accusative after SiSovac or Xafi^dpeiv (Lc.

Jo. XV. 22,

Acts

viii. 15,

17, 19, xix. 2); (e) in

the nomina-

tive (Lc.

i.

ayiov

iir

35 TTvevfia &yiov iirekeva-erai, ii. 25 jrvevfia ^v 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

gift or

manifestation of the Spirit in

its

relation to -the life of

v. 5)

man.
irvev/jui

Bp

Ellicott indeed (on Gal.

proposes to treat

Hyiov as a proper name, like

the anarthrous Kt/pto? or

that the anarthrous

But observation shews 6e6<i. 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
!r\t\a-Br\vaL,

P
;

397
whereas Add. Note
_l_

Kvevyi.a

arjiov

BiBovai or Xajx^dvetv
is

when any personal

Spirit the article at
is

action or relation

ascribed to the

once reappears,

e.g.

when the

Spirit

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

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
cases
refer to the
tlie

N.T., E.

preceding context, or (as Blass suggests, Gr. of tr., p. 149) "to the well-known fact of the
finer

[Pentecostal] outpouring."

To

convey these

reader in a version of the N.T. use of paraphrase.

shades of meaning to the English is impossible without the

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
title

anarthrous

what is the exact meaning of the must be gathered from the context in
;

which
4,

it

occurs.
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 Thus, to deal first nvevfia &yi,op applies also to irvevfia.
with the Gospels only, whereas to irvevfia in Mt.
xii.
iv.
i,

Of

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
31,
i.

Mc,

22, Lc.

ii.

27, iv.

i,

14, Jo.

i,

particular operation of the Spirit,

particular effusion of the Spirit

and in Jo. vii. 39^ the which took place on the

it

day of Pentecost.

In the Pauline Epistles

is

often a

point of great difficulty to determine whether the action of

398
Add. Note the Spirit of

Appendix
God upon
the

human

spirit or

the

human

under the power of the Spirit of God is intended when TTvevfia is anarthrous. This problem is repeatedlypresented to the reader of St Paul in the use of the prepositional phrases ev irvevfiart, (or irveviiaTi simply), Kara n-vevfia, and where wvevfia is followed by a defining noun
spirit

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

thought, for the
condition which

is

at least in

the background of the

spiritual

conditions described are not

attainable apart from

is

Divine help;

and yet

it

is

the

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
in

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
It

SPIRIT IN JEWISH APOCALYPTIC

WRITINGS.

may

Spirit in this

be worth while to collect references to the Holy 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
1.

Q
Dr

399
^'

Testaments of the
iv.

XII. Patriarchs (written Add. Note

Charles, B.C. 109-106).
irvev/j.a

in its original form, according to

Symeon

'Ia>a-r](f>

Be

rjv

aya6b<; dvijp, Koi exo>v

6eov iv.avTw.

Jud. xx.

I,

Bvo 'rrveviurra (Tj^pKd^ovcn rS

'irXdv7]<;...Kal

av6p(oira), to t'^? aXi]6eia<;

Koi to t^?

to

irvev/jua

T^9
eTT

aXr]deia<; KaTTjyopel iravTcov.

lb. xxiv. 2 avoiyijcrovTaL

avT^

01

oipavoi,

eic'^^eai,

irveviMa evXoyiav iraTpo^

dyiov

Koi avT6<;
sibly

ix'^^eet

Trvev/xa )(a,piTo<; e^' ^/ia? [but this is posit

is

a Christian interpolation, though

not bracketed

by

Charles].
2.

The Book of Jubilees

(according to Charles not

than 96 B.C.). C. i. 3i, 23, "Create in them a clean " I shall create in thee a holy heart and a holy spirit..."
later
spirit."

XXV.

14, "

The

spirit
C.

of righteousness descended

into his (Jacob's) mouth."

xxxi.

12,

"The

spirit of

prophecy came down into his (Isaac's) mouth."

3.

Psalms of Solomon
B.C.

xvii.

42 (written, according

to

Ryle and James,

8 iv cro^ia

ydcraTo
Ps. xviii.
4.

42 o Beo's KUTeipavTov (the Messiah) Bwutov iv TrvevfiaTC djico.

Ps. xvii.
jrvev/u.aTO'i

70-40.

xal BiKaioa-vv7i<; koI

C. vii. 2 f, "

la-j^vo';.

Apocalypse of Baruch
70 and
after).

(written, according to

Charles, A.D.

Lo, suddenly a
the Spirit

strong spirit raised

restored

me and

bore
I

me

aloft... and

me

C. xxi. 4,

had been standing before." "Thou... hast made firm the height of the heaven
to the place where
C. xxiii. 5,

by the
life."
5.

Spirit."

"Thy

Spirit

is

the creator of

Ascension of Isaiah.

C.

i.

7,

"

The

Spirit

which

speaketh in
C.
iii.

me "

(Isaiah)

cf.

iii.

19^ iv. 21, v. 14, vi. 6, 8, 10.

26, 21,

C. iv.

"The Holy Spirit will withdraw from many." "The Psalms which the angel of the Spirit
same phrase "angel of the (Holy) Spirit" Holy Spirit, in vii. xi. iii. xi. in 16, x. 4, 4 the angel of the 35
;

inspired"; the
is

used, apparently in reference to the

23, ix. 36, 39,

Spirit

seems to be

identified with Gabriel.

This angel of

400
Add. Note the Spirit is to

Appendix
be worshipped by

men

(ix. 36),

yet he in
in

_Sl

his turn worships

God

(ix. 40).

C. xi. 40, "

Watch ye
up

the

Holy Spirit, in order

that ye

may receive your garments

laid
in the

and thrones and crowns of glory which are

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. Thus the book can be used xi. 40) were Christian. 18, vi.

contemporary Jewish thought only and with great reserve.

as a guide to

in part

R.

THE HOLY

SPIRIT IN SOME EARLY CHRISTIAN UNCANONICAL GOSPELS, ACTS, AND

APOCALYPSES.
A. Gospel according to
1.

the Hebrews.
39.

Quoted above,

p.
r)

2.

apn eKa^e
o/)09

fie

fi'^rrjp fiov

to (iyiov irvev/ia iv
fie

fua T&v rpixSiP

Kal.

fiov,

Koi aT-^peyKe

eh to

TO fieya a^a>p,
iv Trpo^jjTats, fier^ to j(pi<r0rjvai avrov<;
ar^Lco,

3.

yap

iv

nrvevfian

evpCa-Kero

iv

avTOK Xoyo^
fie,

afiapriai;.

4'

e^
oTi

aiiToi's

Adhere, ^^Xa^ijaare
eifil

/cat

iBere

ovK

BaifMviov dawfiarov. koI

iirloTevo-av,

Kal evOiii
tj

avTOV

ij'yjravTO

KpadevTe<!

aapKb avTov xal

tq) irvevfuiTi.

Gospel according to the Egyptians. The Lord is represented as teaching His

dis-

Note

R
irvVfj,a,

401
elvai Add. Note

ciples Tov avTov elvai irarepa, rov avrov

vlov,

rov avrov elvat dyiov

Gospel of the Ebionites.

Quoted above,
p. 39.

Protevangelium.
14.

TO yap iv
ovro<!

aiirfj

ov

e'/c

Trvevfiaro^ icrriv dyiov.

6
^jOij/tarto-^ei? inro

24.

[Symeon] yap
7rvevfiaro<;.

rjv

rov

dyiov

Gospel of Thomas.
10.
15.

dXrjOai^ irvevfia 9eov ivoiKei iv ra> TraiSiw rovrm. dvoi^ai TO arofUL avrov e\aKei irvev/uiri dylco.

Gospel of the Nativity of Mary.

3.

Spiritu sancto replebitur [Maria]

matris.

adhuc ex utero

8.

cum enim

[Joseph] uirgam suam attulisset et in cacumine eius columba de caelo ueniens consedisset, liquido omnibus patuit ei uirginem desponsandam fore.

History of Joseph the carpenter. induam uos uirtute de alto, ac implebo uos I.
sancto.
5.

Spiritu

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,
in

"praesente Spiritu sancto forma columbae candidae."

Gospel of Nicodemus.
ii.

2.

elBov atael irepurrepdv Kal ro irvevfia to S,yiov

eV avrhv
3.
S.

ipxof'^vov.

Gospel of Pseudo-Matthew,
Spiritus sanctus requiescet in ea.

Anna

[the

mother of the Virgin] repleta Spiritu

sancto in conspectu
11.
s.

omnium

dixit &c.

quod enim
s.

in utero eius est,

de Spiritu sancto est

26

H.

402
Add. Note
^'
39.

Appendix
cum autem
Dei
lesus introisset scholam, ductus Spiritu

accepit librum de

manu didascali.
tanquam

.et. . .in

Spiritu

uiui loquebatur

torrens aquae egrederetur et

de fonte uiuo fons plenus semper

si

permaneret.
B.

Acts of Barnabas. 2. ')(a.piv Xa^mv irvevfiaro';

^apvd^a
^lKovi(p.
8.

dyiov Bia

HavXov

icai

Kal 'SilXa...T&v km, ^airrKravrcav

/ie

iv

iropevov iv
Bvvdfiei

rrj ^(^dpiTi

tow

'XpttTTov,

km, ^p.eK iv t^

Tov

irvevfiaro';.

13.

KaTavv')(6e.vTe<; 8e virb
ei9 roi/'i TToSas

tov dr/Cov

irvevijunois eirea-ov

avTov,
ctti

17. Kal TTvevfia &yiov iBodr) Acts of Philip in Greece.

4.

tov ^aTTTia-fiaTog.

i^eXe^aTo ^fm<i ovTa<! tov dptdfibv h(oheKa,ir\-qpma-a<s

^p,a<s irvev/xaToii

dyiov.

Acts of Thomas.
41.
49.

"^fiiv

Kal

<Toi,

trvfi^ovXe tov dr/iov Trvev/j.aTO's

TOV Be wSaro?

irpoa-ev6')(devTO<; eVirev

'EX^ero)

to,

vSaTa aTTo t&v vBdrcov t&v

dvairav<Teai<i diroa^dXela-a

^mvTcov,..'^
irt]'y^..,i\6k

utto

^/uv

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
viov

dvToi)<;

eh

to

ovofjui

tov iraTp6^ Kal

Kal

dyiov

irvevfiaToi},

^iaa<i avTov<i to

dyiov fivpov.

Acts of John.
6.

Tb Bk Hr/iov irvev/ia
avToi<s,

<j>acBp6Tepov

avrov
crov

iBeiKvv

9.

TO ev avT^

^dpfiaKov

Tp dyi^

irvevfiaTi

Note
av^Kkpaaov
a-(OTr}pia<;.

R
avro
irofia
^cofji}
>

403
ical

Koi,

jroirjtrov

Add. Note

Leucian Acts of John

II. 13.

(ed. James).
crov

oo^a

(7oi,

irvevfia

Hyiov Bo^a
Tov
Bi

ry

So^rj.

iTTavpo<s

ovTOs
vir

(fxoTOi;
.

TTOTC

/iV
v[6<s,

Xoyo^
ttotc

KaXelrai

ifiov

u/ua?. .Trore

vaTTjp, iroTe Trvevfia.

C.

Apocalypse of Paul
8,

(cf.

Vzsto Pauli, ed. James).

7r/3(5?

10, 14.

Koi

IBoi)

TO irvevfia [tov Oeovl

avTov^

(Spiritus [dei] processit in

II.

occursum

eis).

Kol iyevofii]v iv

irveviiari, dyicp.

14
16.

et Spiritus similiter ait,

Ego sum

Spiritus uiuifica-

tionis adspirans in earn

[animam].

et Spiritus

similiter

ait,

Ego sum

Spiritus qui
;

inhabitabam in eam ex quo facta est

in

se

autem
45.

noui, et
iv

non

est secuta

meam

uoluntatem.

eXa^ev

fie

pi'TT'p

tov

Tri/ev/ttaro?

(impetu Spiritus
jrapdSei<Tov...ical

sancti), kuI ela^^yajev et? tov

iSoii eKei

BivSpov

irap.fieyedr) iipaiov, iv o5

iwave-

jravaaTo to irvevfjui to aycov (Spiritus

autem Dei

requiescebat super arborem illam), kt\.

be seen from these extracts that, with the exception 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,
It will

or

by a misconception of

its

teaching (G. ace. to the

Egyptians, Leucian Acts of John).

26

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

jrepia-repav

qvpavov
avrov.

m<;

Kol

ip^o/J-evov el<;

(D^

i-ir)

xxviii. 19 TTopevecrOe

vvv p.adrjTevaaTe vrdvTa Ta

ev vSari,

earn)

^aTrTUTavTe<; avTov<; ktX.

Mc.

i.

/f.

iyw

p,v vfia^ ^airTi^ca

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?
'i'xei,

ai/

Se Tt9

^aa<fj7jp,ri<TTi

to irvevp.a to tiyiov ovk

a(^ecnv ^

aXKa

evoj^o's icrTiv alcovLov dfiapTLa<;.

Lc.

i.

ii.

6y elTrev (for eirpo^rjTevo'ev Xeycav). 26 K6%j0i;^aTt<r;u.6j'O9 Be rjv...

22
vl6<i fiov el crv'

iii.

6ya> a-rjiMepov

yeyevvrjKd ae.

iv.

ix.

33 irvevfia Baip.6viov aKaOapTov. 55 "*' eiirev Ovk o'lBaTe iroiov TrvevfiaTOi icTTe.

X.

20 Bai/jbovia

(for irvevfiaTa).
(for wvevfia dyiov).

xi. 13
xiii.

dyaObv B6p,a

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<;.
iii.

Jo.

34' ov

yap

e'/e

fierpov BLBaxriv 6 de6<; to irvev/w,.

rjv

vii.

39

ovirto

yap

to

-nvevfia

(+to

D'^)

dyiov

ctt'

avToii; (T)^
xi.

avToiii;).

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.
i.

Cod. Bezae wants Jo.

6 to

iii.

26,

Note S
Jo. XV.

405

26 ov eym
Trapci

irefiirai

vjuv irapel tov iraTpoi; fiov...o Add. Note

_11_

TOV Trarpo? p,ov eK-rropeveTai.

xvi. 13 oa-a aKovtrei 'KoK'qaei.

XX. 21

i.

Kar/ca a'TToa-riWco
iveij>v<r'r)a-ev

(D*)

vjua;.

22

avTot?.

Acts

5 vfieli

Se iv irveiifiaTt ayiq) ^aTTTiadija-eade

fierb.

Kal o
ravra';

/leXXere Xafi^dveiv (D*) ov

fjfiApa^ 60)? ttJ? irevTTjKoa-rfjt;

TroWa?

(D*).
eKelvai,^

ii.

KoX iyevero iv Tai<;

^/lepaii

tov

(7vvirKr)pova6ai tijv r)p,ipav tjJ? irevTrfKoaTfj'i, ovtcov

avT&v iravTav

eirl

to avTO.

47

Trpo?

oKov TOV Koap-ov.

Trjv

iv.

eVl TO avTo ev t^ eKKXrjcrLa. 24 ol Be aKova-avTe<s Kal eiriyvovTeg evepyetav.

tov 6eov

V.
vi.

ireipda-ai to Trvevp,a

tov
ttj

Kvpiov.

10 ovK layyov dvTt<TTy\vai

ayltp

ao^ia Koi

t&J irvevfiaTi

Tm
VTT

,,

w eXaXef Bca to

eXiyj(^eadat avTov<}

(eV D*) avTov fieTa ird(T7)<s 7rapp7]a-la<;. oZv dvTo<f>daXp,eiv Trj dXnfideia Tore vve^dXov ktX.
II p,^ Bvvdp.evoi

viii.

17 BiBoTat, to ^vevp,a to ayiov. 17

KcoXvcrai

xi.

tov deov, tov

p,r]
e-jr'

jrvevpa ayiov ina-Tevcraa-iv

Bovvai avTot<; avTm.

XV. 29 e5 irpd^ere, (f>ep6p,evoi, ev Tip dyicp irvevpaTi.

32
I

Trpoi^rjTai, ovTe<s

TrXrjpei^ irvevp,aTo<; dyiov.

xix.

0iXovTo<; Be tov
TTopevea-ffai

HavXov
elf

kuto, ttjv IBLav

elirev

^ovXt)v

^Iepocr6Xvp,a,

avT&

TO irvevp-a vTroo'Tpi^etv ei? Trjv 'Aaiav.

to, dveoTepiKo, fiipr]

BieXOav Be

ep'X^eTai et?

"EiKJjea-ov

Kal evpcbv ktX.

XX. 23, 28 TO ayiov irvev/ia (for to

ttv.

to dyiov).
fails

Codex Bezae wants

us from Acts xxii.

29 ^tXlirirov to x. 14, and to the end of the book. 29

viii.

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

Index of Greek Words. Index of Subjects.

New

Testament.

II.

III.

In the

first

of these indices only the more important references

are included, chiefly those to passages discussed in this book.

The The

third index is limited to matters incidentally mentioned.

titles

reader will find that the

of the chapters, the headlines

suf-

of the right-hand pages,

ficient

and the marginal references are a

guide to the chief subjects of the book.

I.

St

Matthew
i.

St

Luke
iv.

i8
I

ff.

29

ff.,

30

f.,

295,

i4ff.

336
iii. iii.

ff.
ff-

13

18, 22, 43 38, 4if-, 44, 53j

X. 21
xi.

64, 115, 127, 297, 384 f. 60, 222, 286

56f.,

13

ff.

365
iv.
iv. vii.
vii.
I ff.

soff., 331

xi.
xii.

20
10 14
f.

II II

f.

56
114, 120

xxi.

29
19
f.

x.
xii.
xii.

57 122 57

xxiv.
ff.,

48

f.

120 f., 127, 306, 340 58,118, 193, 293 118, 122 114 126 f., 204, 374
19,

149, 295

18

St John i. 32f.

22,
{.,

28 ff. xxii. 43 f.
xxviii.

118, 356,
121.

370
iii.

46
iff.

42, 44, 297, 351,

365, 385
ff.

ig

123
18 41
22,

St

Mark
i1.

4
7ff-

ff-,

36s
51
f. f.,

iii.

8
31
ff.

i.

12

f.

56,

iii.

285
27 27 vi. 13
i-

iv.

7ff.

i3off., 247, 299, 306, 324, 349, 350 70, 283, 328 131, 135 f. 137 f., 299, 306,
31,

iii.

ff.

57 53,58, 116

350
f.,

ff-

356

iv.

21

f.

138

f.,

230, 289

386
121, 336 122, 149

vi.

S4f.

i4off.,

356

xii.
xiii.

35ff.
II

viL 37ff.

142

278, 299, 303, 306, 340,

ff.,

xiv.

36

61,205,302,346
viii.

350

f.,

St

Luke
i-

46

ff.

59,

158,

373 370

iSff-

13

ff-,

24

f-,

3S,

127
i.

18 41
67,

ff.
ff.

24 f., 28, 127,295

14,
f.

i. i. i-

32f.
f.

3 31 xii. 31 f. xiv. I4ff.

XI.

X-

130,

146

283, 370

160,371
127, 293, 299f.,35i,3s6, 372, 376 77, 127, 152 ff., 165, 299, 314, 330, 351, 372, 83,

76
ff.

14

80
25

ii.
ii.

16, 35, 52, 239 23f., 34f.

XIV. 24ff.

ii.

36 40
I

ffff-

23, 33

iii. iii.

35 18

f.
.

375
44, 365 XV. 26f.
54ff.,

21
I

f.

39
51,

f.,

iv.

ff.

385

66, I54ff., 163, 269, 278, 299 f..

265

4IO
St John
XV.

Indices

Romans
304, 312, 372,

26 f.

378
xvi. 7ff.
i56ff., 303, 330,

XX. 19

fF.

351, 372 16411., 62, 84, 323, 351

Acts
i.
i.

fif.

64
40,

ff.,

15

fi

67 307

126, 164 ff., 108,

ii.

I ff.

67

ff., 71 f., 249, 264, 307, 379

iiii-

13

ffff-

33
41

14, 74, 387 76f-, i57f-, 303.

37S
iiii.

ff.

45
25

ff.

70, 80, 83, 8s 80, 85 f.

13, 84,

f.

iv. iv. iviv-

8f.

179

336, 388

27
31
ff.

384

13, 85 f. V. 3f., gff., 16...83, 87, 286, 289,

291, 307, 367

V. vi.
vii.
viii.

32
iff.

308
83, 88ff.,
ff.

51

15

viii.
viii.

29 39

ff.

ix.
IX.

17 31 X. 19
X.

102,383 89 f., 291 91,124,308,325, 383 93, 385 386 13, 95 f96, 372 98
47, 59, 98,

38
15
ff.

300,
f-

370, 384
XI.

xi.

27
I ff.

98 99
99,

f-,

307

xiii.

103 f., 318, 321 f-, 377,383

172, 222

xiii,

52

104,

XV. 7 ff. XV. 28 f.

xvi, xix.

109, 307 100, 264

ff.

105

f-,

228, 291, 124,

I ff.

321, 378 92, 105 ff.,

XX. 23ff.
xxi- 4ff-

145, 383 108, 291, .99,

321

ff-,

377

94

f-,

99, 321

Romans
i.

3f.

212, 244, 284

Index I
2 Corinthians
xi.
xii.
xiii.

411

2 Thessalonians

4
18
II,

13

197 197 197

ii-

f-

174, 321

"f-,

13

175

f-,

345

266
237, 312

Timothy
I:.

Galatians iii. 2 fF. iii. 14 iii. 25 f.

iv.

18

202

f.,

1"- 151iv-

109, 245, 241, 243 f., 298,

VI

ff.

203f., 232 124, 236, 342 79, 204 f., 212, 2i8, 228, 295,

323
I

244,

284,

321,

IV.

14
17
f-

iv.

28
S

ff.

302, 341, 346 206, 256, 337

.....207,

VV.

V. V.

347
207f.,

22
6f.,

369 109, 244 f., 322, 377, 383 256, 322, 337 383
14
109, 168, 245
f.,

i6fif.

59,

344,

Timothy
i.

vi. vi.

394 284
211, 219, 353,

7f-

iii-

15

ff-

284, 322, 383 264, 329, 338f.,

394

388
Titus
iii-

Ephesians
i. i.

13 17

fF. ff-

231
178,

f.

4ff-

233f.,
f.

250,

77,107,133,182, 246 ff., 32 s,

343, 390
f-

284, 347, 353

ii. ii.

14

ff-

235
108,

Hebrews
i-

iSfK
3
ff-

iii-

188, 309, 346, 377 237 ff-, 320, 334,

11iii.

9 4
7
2,

384
72,

249
f.

251

377
iiL

vi-

ff.

250,

16

ff.

16, 204, 224, 239f., 301, 341

356, 343, 383, 386

ix. ix.

iv.

iv.

iv.

V.
vi.

236 ff., 266, 240 f., 283, 23 347 30 155, 232 f., 343 18, 26, 35. ..241 f., 392 242 f., 266, 17 ff.
iff.

311
341,

10 14

383
61,
ff.

X.

29 4

250

f.,

252 f. 345
ff.,

St James
287,
1

iv.

f.

216, 256

304

14 St Peter
V.
i.
i.

386
259, 266, 345 20, 228, 260 fF.,
295, 320, 332,

347

f-

Philippians
i1-

10

ff.

9ff-

35, 210, 233

19

i.

27
Iff.

".

ii.

iii.

ff.

227 f., 237, 29s, 312 228 228 f. 229, 319, 346
36, 210, 231
ff.

389
ii.

3ff-

iii.
iii.

4
18 12
ff.

223, 250, 317 204, 261

iv.

262 262

f.

Colossians
i.

4fif.

2 St Peter i19 ffI

263
6,

f.,

329, 388

Thessalonians
i-

St John
ii-

3ff-

iv.

7fr.

171 f-, 177, 347 I72f., 287

149,. 157, 160,

221, 372
ii.

v.

12

f.

v. 21

ff.

322 174

20, 27

48,116,153,192,
298, 314, 35',

190, 268, 283, 341, 355,

f-,

378

iii.

24

384 267 f.

ff.

412
I

Indices
Revelation ii. 7
iv.
iv.

St John
iv-

IffI
ff-

268
46,

ff,

276, 321

27s

f.,

V-

27off.
87,

iii.i,6f.,i3,22...272,

321 275

V-

6ff.

270

f.,

if. 5

276,357,387
272
f.,

298, 312

303

^' J"'^^^

i?ff-

^
179, 26s
.

f.,

342
ff.,

Sf. XIX. 10
^t

Tfff'' 3n.
1-

=05, 249, 272

'xxii.

'

272, 274, 303 277 f., 321, 378 ISS, 77, 3SI,

357
I7ff.

f.

276,317
10
276, 387

278f.

II.

d/S/So,

205, 218, 302 259, 39 1

f.

hmp.a>v, haiji.6viov, 284,

369 ff-

dyoXXtao'^cu, 60, 222

dyiacr/ioj,

SdKTfXoff OeoVj 59 fi(a OTO/ioTos, 67

hiaKoviay

ayios, 25,

392 252

88
189

alav,

356

BiaKpiveiv, SiaKpiiris,

auovios, 117;

aKKos

(ffapa/fXijTOs), 149, 300 f., 372 dvaKaivovixBai, avaKaivains, 240, 247

8mpepL^CTdai, 86^a, 263

flSevai,

72

avdSei^if, 17 dyafmirvpeii',

152, 177

f.

245 dvaKplveiv, 1 79
avairavetrBai, 48, didoTa(7i (f<o^r)j
dvTiKrjfi^lns,
1

'

etTreya,
fiff

2l6
I25

(ro ovop.a),

262 f. 352

eK (roO TTvevpxiTos),
eKaraa-is,

267 f.

K7ropeve<Tdm (ek, Trapd), I55> 34

86

276

f.,

386 f.

avaBev, 13I
aTrapxv, I7S>
dTrdSei^is,

220

eicx"", 77 sKeyx^iv, 1 58
ep<j>v(rav^
1 66

177 djroSiopi^eiv, 265

aTTOKoXui/'if,

cV (crapKi, TTvevpjin), 217

dffOicaXuirT-eij',
,

234

f-,

ivap-j^eirBai,

202
f-

238,, 358, 387 aTToXoveo'^ac, 1 82

iv6ov(naiTp.6s, 5
ivoiK-civ,
f.

217, 257

dTToKvTpaxTis,
dTTOffT^Xctl',

232

evv^pl^fiv,

250

127, 165

e^aTTOOTeXXeij/,
e7rep)(ea6ai, 26,
iiriyeios,
eTTiovfiia,

apira^av, Apirayj),
difmpi^eiv,
jSe/Siuovv,
/3ia,

dppa^av, 192 f., 103

192

93 f., 386 f. 232, 354

204 66

I35, I49

CTTUTKid^eiv,
eTTitpavrjs,

208 26
75

^Icuos,

70

iirixopriyla,

227

f.,

237, 31 It.

ytypaTTTaij yeypappAvov etrrivj 337 yevva/juvov, to, 28, 30

yeuecrdnt,

CTTovpavLos, 191 TtpOS, 72

fe'mv,

250
177 H-

ffOTOs, 222 130,

yivaxTKeiv, 1 52,

fo>7,

352

f.

yXevKos,

74
^Xof, 70

~yvains, 185
6aiiM>vl^tr6ai,
8aifioviai87jSf

370 369

^fdn-xeuCTTof, 264, 329,

388

f.

dfapfiv, 151

f.,

164

414
Icpdrevfta, 31

Indices
nvtvpariKos, I30, 178
284, 371, 380
TTvevparotftope'urBai,
2,
f.,

184,

265,

KoKeia-daif

2S

irvevparo^opos,

KapTTos, 209 Kara (crdpKa, irvev/ia), 212, KaTa8vvaarT(iftr6ai, 59

KaraTOfiTj,

264
oi,

215

fif'

TTpOKOTTTeiVy
irpo4)rJTcu,

^6 y]J
377

230
f.,

Trpo^ijTfi'av tx^"'i

Konjyaip, Kariiyopos, 149 KaT-oiKfiv, KaToiKi^eiv, 180

257

pavTurpos, 260
prjpa (Kvp/ou, deou), 18, 242,
irapKiKos,

KiKpirai, 160 KXrjpovopeiv, KKripovopos, KXrjpovopia,

250

353
197, 229 Kpafetv, 143, 205, 218 KparaiovfrBai, 16, 34^-) 239^KOK/CDVia,
Kvfifpvjjiris,
,

o-apl, 206 ff., <rK\r)p6s, 141

mpKivos, J90, 2 14 214 ff., 393 ff.

cro^m, 185
(TToixeiv,

187

210
36
1 78

a~i/vavTi\ap^dve<r6at, 221

Xap^dveiVf
\aTpeviv,y

1 66 230

avvea-is,

trvvRpiveiv,

Xeiroupyeii', Xevrovpyla,

103,

222

f.,

OTi'TrXijpoBo'^ai,
a-xlC^a-dai,

67

f.

318
pepurp^s, 249> ^74 /tera, Trapd, iv, 151
Na^etpaior, 25 vaoE, l8of., 309 veKpos, 217 voOy XpioToB, 180
dST/yeri),

44
elbos,

aapariKov

44 f.
f-

craxjjpovttTpos,

245

TeKVoVj

218
f.

f.

mds, 218

vjrcpfi'Tvy;^avj',

221

(pavepaais,
dSijyor, 162,

85
lOO, 264,
f.,

357
1

<j)epfa-6ai, 70,

329

oXokXij/io;, dXorcX^s,
opi^eiv,

74

^doj/os,
^ffli;^,

257

f.

212
151

<j>p6vijpa,

215

220 250

opcjiavos,

74, 134

<j)an^f(T6ai, 234,

wakivyevea-la, 247, 343, 39Qf. irapdickrja-K, 86, 96 f., I02, 228 f., 372 f. irapoKXijToj, 6, 148 f., 292, 372 f.
jrapoipia^
irapptjirla,

X<P 35,25of;(cip Kvpi'ou, 15

XpniMTiicLv, 34
xp'*'",
xp'"^'^!
ff.,

162
76, 84,
1 62,

313
f.

xP'<^/*">

48 f-, 193 f-j

Trepneiv^ 165 wfpiTraTfiv, 208, 210, 215 irepurrepd, 45) 3^5 f7ri;ym iSartoi', 357
irXi/poCo-flat,

298, 384

402

Xpumavos, 102
Xpurroi, 48, 298

13,

34

TTVfvpa, tA TTVtvpa, 34, 288, 395 ff. TTv. "Kpitrrovj 260, 295 ff* J ^>'- So'" pov'imi, 369; jrvfu^ara, 1 86, 189,

^evhetrSal {twcl, tivl\ 87 V'"X'7i 2, I74f.. 179. '9of-. 283 fuxncdr, 179, 190, 265
a>s,

268, 272

ff.

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

f.

advocate, 122, 149, 372

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.

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 Alexandria, 59, 304

dove, the, 44 f., 365

'earnest,' 192, 232

f.,

401

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
epiclesis, the,

of,

142, 326 'epistle of Christ,' ]93f. epistles of St Paul, the, 174 Essenes, the, 17, 86

'breath of

life,'

the, 165

ff.

'eternal spirit,' 61, 252 life, 211, 352

f.;

eternal

4i6
evil

Indices
Magnificat, 32 f.
'manifestations' of the Spirit, 185
f.

Eucharist, the, 141 f., 236, 325 f. 118 f., 284, spirits, 52 f., 58,

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,

'measure, not by,' 136 f. Messianic prophecy, 260 f. 'mind of Christ,' the, 179 f. ministry of Christ, the, 56 ff. ; ministries in the Church, 320 ff. miracles of Christ, 58 f., 297 'missions,' the two Divine, 79, 204 f., 37Sfnephesh, 2

133,
ff-

206 flF.,

2i4ff.,

343 f.,
f.

349, 393
fruit

of the Spirit, 209 f., 347

Nunc

dimittis, 33

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
'

Oholiab, 89

Old Testament, the

Iff.

Spirit in the.

ordination, 103

f., 244 ff., 320 ff., 384 Origen, no, 137, 248

Greek

cities,

moral atmosphere

of^

Palestinian Jewish writers, the, 4f. Paraclete, the, 122, 148 ff., 292,

172, 176, 181, 241

Gregory of Nazianzus, 8

'hand of the Lord,'

the, 15

372 f. Pastoral Epistles, the, 242 ff. Pentecost, the day of, 67 ff. ; a second, 99; scene of the Pentecostal 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,

'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.;

226

ff. f.,

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

Philo, 5f., 264

'pneumatic,' 178

f.,

372, 390 190 f., 265, 341,

355
'porter,
the, 146

power,
ff.

John,

St, l3off. jubilee, a new, iijf. Judaizers, the, 229 f.

'

note of the Spirit's presence, 56 ff., 127, 196, 239 f., 297 presbyters, order of, the, 321 ff. priesthood, the Christian, 222 f.,

last days,' the, 75

io7f.,

f.

laying on of hands, the, 91

168, 325,

ff., 95 , 382 ff. light, the (at the Baptism), 43 'liturgy,' a primitive, 103 Lord's Day, the, 69 Lord's Prayer, the, 120 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, 14 190 f., 265, 341, 179, 355 psychology of St Paul, 341 ff.
rapture,'

psychic,'

Maccabean

age, 12

magistri aetas perfecta, 40

93

f.,

238, 277, 386

f.

Index III
regeneration, 131
fif.,

417
ff.,

246 ff., 324

f.,

Talmud,

342

f.,

390 f.

the, 121, 144 teaching of the Spirit, the, 152

renewal, 240, 247, 390 Resurrection, the, of Christ, 62, 164 ff., 212, 307; of Christians,

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

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.

tongues, of fire, 71
I86ff., 379ffi

the gift

of,

72 ff.,

233 'second man,' the, 296 septiformis Spiritus, 275 'service of the word,' the, 88 f. Seven, the, 88 ff. 'seven spirits of God,' the, 272 Shekinah, the, 26
f.,

'seal,' the,

192

'truth, Spirit of the,' isoff., 155

unction, 49, 384

ff.

Valentinians, 368
ff.

Veni Creator Spiritus, 96 victory of faith, the, 270

f.,

324

sin,

Siloam, 143 f. the irremissible, 117

Viennese
f.

letter, the,

150

'Virgin-birth,' the term, 32

'

Sirach, the son of, 52 'Son of God,' 28, 212 spirit and flesh, 206 ff., 2i4ff.,

343ff.,

'

water and Spirit,' 132 ff. Western text, readings of

'

the, 44,

349 f-, 393 ff'spirits of prophets,' 189, 378 'spiritual Gospel,' the, 130
Stoicism, 345, 390 f. 'supply' of the Spirit, 202, 227
f.,

65, 95, 100,

(cf.

105,

120,

145,

165;

404 f.) wind, 70 f., 134, 283, 328

Wisdom, the Book

of,

237 Synoptic Gospels, the, ii4ff.

Tabernacles, the feast of, 142
f.

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

CAMBRIDGE: PRINTED BY JOHN CLAV, M.A. AT THE UNIVERSITY PRESS.

':W

BY PROF.

H. B.

SWETE.

THE APOCALYPSE OF ST JOHN.

THE GREEK TEXT
WITH INTRODUCTION, NOTES, AND
Third edition.
8vo.
15J.

INDICES.

may at once say that no student of the Apocalypse will in Church Timts. the fiiture be able to do without it. Dr Swete's treatment is exhaustive and impartial, his personal modesty with regard to expressions of opinion is great, while his knowledge is wide and varied, and his method is characterised by intense reverence .... The commentary is a model of painstaking care and thought, and particularly strong on its linguistic side."
Guardian.
expect. ...

"We

"We find it all that the high reputation of the writer had led us to A commentary on the Book of Revelation which is at once of the first

rank and yet not over the head of any one who is fairly acquainted with the Greek Even those who know no Greek at all may learn a great of the New Testament. deal from the two hundred pages of Preface and Introduction."

Church Quarterly Review.

"Dr Swete's work

is

as the best EngUsh commentary, neglect it."

and no one, of whatever

likely to remain for many years nationality, will be able to

THE GOSPEL ACCORDING TO ST MARK.

THE GREEK TEXT
WITH INTRODUCTION, NOTES, AND INDICES.
Second Edition.
Critical Review.

8vo.

ijj.

the best English commentary we possess on mastery of the Greek of the and the New Testament, expert knowledge of textual criticism, exact grammatical exegesis and general sobriety of judgment, Dr Swete's work has few to rival it. It is the fruit of long-continued and most painstaking study, and one feels that he can always

"Undoubtedly

Mark.

For

fulness of inrormation,

LXX

turn to

it

with confidence."

Guardian. "It is satisfactory that another issue of so excellent a work should be wanted within four years of its first appearance, and that those who do not already possess it can now get it in an improved form."
Expository Times. "It is the best commentary on St Mark in existence, in any tongue. It is also a pattern to other commentators, so faultless is the scholarship, so rich the spiritual insight, so catholic the doctrine."

MACMILLAN &

CO., Ltd,

LONDON.

BY PROF. H. B. SWETE. THE AKHMfM FRAGMENT OF THE

APOCRYPHAL GOSPEL OF ST PETER.
8vo.
5J.

net.
is

Critical Review. "The text of the Petrine fragment

accompanied by admirable

Translation is also furnished, and an rotes which give light on many passages. Introduction of forty-seven pages deals in an interesting and instructive way with a variety of matters connected with the find.... The book is most scholarly, most useful, and worthy of the scholarship of Cambridge."

THE APPEARANCES OF OUR LORD AFTER THE PASSION.

A STUDY
Guardian.

IN

THE EARLIEST CHRISTIAN TRADITION.

Crown
8vo.
zj. (>d.

net.

of such importance as this, upon a subject of the deepest interest to every Christian, should have come at the present moment from such competent hands. There has been so much controversy during the last few years respecting the Resurrection of our Lord that those who have been perplexed by what they have heard or read, and especially those who are bound to try to teach others, will be glad to possess a volume of very moderate compass in which they can find just the guidance they need."

"We rejoice that a book

EDITED BY PROF. H. B. SWETE. ESSAYS ON SOME THEOLOGICAL QUESTIONS OF THE DAY.

BY MEMBERS OF THE UNIVERSITY OF CAMBRIDGE.
8vo.
12S. net.
all who are interested in theological speculation in English-speaking countries, for the men who have contributed chapters to it are specially qualified to judge of the direction in which religious thought is moving."

Guardian.

"The volume

is

one which must engage the attention of

ESSAYS ON SOME BIBLICAL QUESTIONS OF THE DAY.

BY MEMBERS OF THE UNIVERSITY OF CAMBRIDGE.
8vo.
i2S. net.
" The volume may be taken as a fair index of Cambridge study to-day Nation. devout and candid, cautious, quiet, but progressive."

>

MACMILLAN &

CO. Ltd,

LONDON.