HOLY
SPIRIT
God
raised
up
Jesus
and
will
quicken
men's
mortal
bodies
(Ro
8").
In
the
Spirit
the
disciple
is
justified
(1
Co
6")
and
enabled
to
realize
his
redeemed
sonship
and
address
God
as
Father
(Ro
8"-'",
Eph
2'8).
His
relation
to
God
(i.e.
the
Father)
is
further
asserted
in
many
places
(.e.g.
1
Co
2"i-i2,
2
Co
1^
S',
Eph
4»»).
(2)
This
is,
however,
not
inconsistent
with,
but
rather
results
in,
a
dependence
upon
the
Son
(Jn
15"
16",
of.
15")
which
enables
the
Spirit
to
become
the
organ,
whereby
is
applied
to
mankind
the
redemptive
efficacy
of
the
Incarnate
Life
{14"-
's.
21.
sa.
21
igia.
ii).
jesus
speaks
of
the
Spirit
as
His
own
gift
(
15»).
As
Christ
came
in
the
Father's
name,
so
will
the
Spirit
come
in
Christ's
name
(142=,
ct.
5«).
His
office
is
to
be
the
witness
and
interpreter
of
Christ
(I528
16").
The
testimony
of
the
disciples
is
to
reflect
this
witness
(15").
The
dependence
of
the
Spirit
on
the
Son,
both
in
His
eternal
being
and
in
His
incarnate
life,
is
fully
borne
out
by
the
language
of
the
NT
generally.
He
is
the
Spirit
of
God's
Son
(Gal
46),
of
the
Lord
[Jesus]
(2
Co
3"),
of
Jesus
(Ac
16'
RV),
of
Jesus
Christ
(Ph
H'),
of
Christ
(Ro
8»,
1
P
1").
It
is
to
disciples
only
that
the
promise
is
made
(Jn
14"
I?*-
'"■
«),
and
the
experience
o(
Pente-cost
corresponds
with
it
(Ac
2'-<),
the
extension
of
the
gift
being
offered
to
those
only
who
by
baptism
are
joined
to
the
community
(Ac
2S8).
(3)
The
operations
of
the
Spirit
thus
bestowed
are
all
personal
in
character.
He
teaches
(Jn
14^),
witnesses
(15M),
guides
and
foretells
(16"),
and
glorifies
the
Son
(v.").
So
in
the
Acts
He
forbids
(16'),
appoints
(13^),
decides
(IS^s).
To
Him
the
he
of
Ananias
is
told
(5^).
And
the
testimony
of
the
Epistles
coincides
(1
Co
2>»
3«
6i«,
Ro
8
passim,
etc.).
The
fellowship
of
the
Holy
Spirit
is
parallel
with
the
grace
of
Christ
and
the
love
of
God
in
2
Co
13".
To
the
world
His
presence
is
not
power,
but
condemnation.
He
is
to
convict
the
world
(Jn
16')
by
carrying
on
in
the
Ufe
and
work
of
the
Church
the
testimony
of
Jesus
(Jn
IS^"-
",
1
Co
12',
1
Jn
5',
Rev
19'°),
in
whom
the
prince
of
this
world
is
judged
(Jn
12'i
143").
The
witness,
the
power,
and
the
victory
of
Christ
are
transferred
to
the
society
of
His
disciples
through
the
Spirit.
4.
Work
of
the
Spirit
In
the
Church.—
(1)
While
anticipated
by
His
work
in
the
world
(Ps
139',
Wis
1')
and
foreshadowed
by
His
special
relations
with
Israel,
the
presence
of
the
Spirit
is
yet
so
far
a
new
experience
for
Christians
that
St.
John,
speaking
of
the
age
before
Pentecost,
can
say
that
'
the
Spirit
was
not
yet
[given]
'
(Jn
y
RV).
As
from
the
point
of
view
of
the
Chosen
Race,
those
without
were
'sinners
of
the
Gentiles'
(Gal
2"),
'without
God
in
the
world'
(Eph
2^'),
so
the
world
outside
Christ
is
a
stranger
to
the
Spirit.
This
is
made
clear
by
the
facts
of
Pentecost.
The
experience
of
the
descent,
attested,
to
those
who
were
the
subjects
of
Divine
favour,
by
the
wind
and
fiery
tongues
(Ac
2'),
was
granted
only
to
the
Apostles
and
their
companions
in
the
upper
chamber
(2',
cf.
!"■
").
The
phenomena
which
followed
(2')
were
interpreted
by
those
outside,
who
had
heard
without
understanding
the
rushing
sound,
either
as
a
mysterious
gift
of
power
(v.«)
or
as
the
effect
of
wine
(v.").
Whether
the
tongues
were
foreign
languages,
as
the
narrative
of
Acts
taken
by
itself
would
suggest
(v.«),
must,
in
the
light
of
1
Co
I41-",
where
the
gift
13
some
form
of
ecstatic
speech
needing
the
correlative
gift
of
interpretation,
be
regarded
aa
at
least
doubtful;
see
also
Ac
10<«
11".
But
that
it
enabled
those
who
were
not
Palestinian
Jews
(w.'-")
to
realize
'the
mighty
works
of
God'
(v.")
is
certain.
The
importance
attached
to
it
in
the
Apostolic
Church
was
due,
perhaos,
to
the
peculiar
novelty
of
the
sign
as
under-stood
to
have
been
foretold
by
Chnst
Himself
(Mk
16"),
more
certainly
to
the
fact
that
it
was
a
manifestation
characteristic
of
the
Christian
community.
See,
further,
Tongues,
Gift
of.
Though,
by
the
time
that
St.
Paul
wrote
to
the
Co-rinthians,
prophecy
was
already
attaining
higher
im-portance
as
a
more
useful
and
therefore
greater
gift
HOLY
SPIRIT
(1
Co
12"-si
141),
the
memory
of
the
impression
created
at
Pentecost,
as
of
the
arrival
in
the
world
of
a
new
and
unparalleled
power,
united
to
the
spiritual
exaltation
felt
by
the
possessor
of
the
gift,
was
still
living
in
the
Church.
Nor
can
the
Pentecostal
preaching
of
St.
Peter,
with
its
offer
of
the
Holy
Spirit
to
those
that
repented
and
were
baptized
(Ac
2^'),
be
regarded
other-wise
than
as
evidence,
alike
in
the
Apostles
and
in
those
who
were
'added
to
them'
(v.*'),
that
they
were
dealing
with
a
new
experience.
That
this
was
a
transfer
of
the
Spirit
which
dwelt
in
Christ
from
His
baptism
(Mk
li«||),
carrying
with
it
the
fulness
of
the
Incarnate
Life
(Jn
1",
Eph
3»-"
4"),
was
attested
by
the
miracles
wrought
in
His
name
(Ac
3"-
'
4s»
etc.),
the
works
which
He
had
done
and
which
His
disciples
were
also
to
do
(Jn
14'2),
bearing
witness
to
a
unity
of
power.
(2)
The
Incarnation.
That
the
presence
of
the
Holy
Spirit
was
not
only
a
new
experience
tor
themselves,
but
also,
as
dwelUng
in
the
Incarnate
Son,
a
new
factor
in
the
world's
history,
was
recognized
by
the
primitive
Christians
in
proportion
as
they
apprehended
the
ApostoHo
conception
of
the
Person
of
Christ.
One
of
the
earliest
facts
in
Christian
history
that
demands
explanation
is
the
separation
from
the
Apostolic
body
of
the
Jewish
party
in
the
Church,
which,
after
the
fall
of
Jerusalem,
hardened
into
the
Ebionlte
sects.
The
difference
lies
in
the
perception
by
the
former
of
that
new
element
in
the
humanity
of
Jesus
which
is
prominent
in
the
Christology
of
the
Pauline
Epistles
(Ro
1*
5'2-2i,
1
Co
15M-2S,
2
Co
8»,
Gal
4',
Ph
2=-",
Col
29).
It
is
all
but
certain
that
this
language
depends
upon
the
acceptance
of
the
Virgin
Birth,
wliich
the
sects
above
men-tioned,
because
they
had
no
use
for
it,
tended
to
deny.
The
Apostles
were
enabled
through
a
knowledge
of
this
mystery
to
recognize
Jesus
as
the
second
Adam,
the
quickening
spirit,
the
beginning
of
the
new
creation
of
God
(Rev
3",cf
.
2P-
").
If
the
narrative
of
the
Annunciation
in
Luke
(1^)
be
compared
with
the
Prologue
of
John
(l'-'8)
and
with
the
account
of
Creation
in
Gn
1
,
the
full
import
of
this
statement
becomes
apparent.
The
Spirit
overshadows
Mary
as
He
brooded
upon
the
face
of
the
waters.
The
manifestation
of
the
Messiah
was,
-therefore,
no
mere
outpouring
of
the
spirit
of
prophecy
even
in
measure
hitherto
unequalled.but
God
visiting
and
redeeming
His
people
through
the
incar-nation
of
His
image
(He
l'-^
Col
1").
St.
Paul's
protest,
therefore,
against
Judaic
Christi-anity,
which,
in
spite
of
temporary
misgivings
on
the
part
of
St.
Peter
and
St.
James
(Gal
2"-
"),
received
the
assent
of
the
Apostolic
witnesses,
resulted
from
a
true
interpretation
of
his
experience
of
that
Holy
Spirit
into
which
he
had
been
baptized
(Ac
9"'
'*).
The
Gentiles,
apart
from
circumcision
(Gal
5^,
cf.
Ac
15),
were
capable
of
the
Holy
Spirit
as
well
as
the
Jews,
by
the
enlargement
of
human
nature
through
union
with
God
in
Christ,
and
by
that
alone
(Gal
#•
=
6",
2
Co
3"-
'S;
cf.
Ro.
82»,
1
Co
15").
Thus,
though
the
Apostolic
preaching
was
the
witness
to
Jesus
and
the
Resurrec-tion,
beginning
from
the
baptism
of
John
(Ac
l^'-
»),
the
ApostoUc
record
is
necessarily
carried
back
to
the
narratives
of
the
Infancy.
The
ministry
of
reconcilia-tion,
though
fulfilled
in
the
power
of
the
baptismal
Spirit
(Lk
4"),
depended
for
its
range
on
the
capacity
of
the
vessel
already
fashioned
by
the
same
Spirit
(I'')
for
His
habitation
—
God
was
in
Christ
(2
Co
5").
(3)
Union
with
Christ.
What,
therefore,
the
Apostolic
community
claimed
to
possess
was
not
merely
the
aptitude
for
inspiration,
as
when
the
Spirit
spoke
in
old
times
by
the
mouth
of
the
prophets,
but
union
with
the
life
and
personality
of
their
Master
(Jn
IT^^),
through
the
fellowship
of
a
Spirit
(2
Co
13",
Ph
2')
which
was
His
(Ph
1").
The
Acts
is
the
record
of
the
Spirit's
expanding
activity
in
the
organic
and
growing
hfe
of
the
Christian
Church.
The
'things
concerning
the
kingdom'
(1^),
of
which
Christ
spoke
before
His
Ascension,
are
summed
up
in
the
witness
to
be
given
'unto
the
uttermost
part
of
the
earth'
(v.*)
and
in
the
promise
of
power
(v.').
The
events
subse-quently
recorded
are
a
series
of
discoveries
as
to
the
