THE HOLY SPIRIT IN ST. PAUL'S EPISTLES.

Great prominence is given to the subject of the Holy Spirit in the New Testament. It is found in every book except three short and personal ones: Philemon, 2 and 3 John.

' It may be said that to understand what is meant by the Spirit is to understand two things — the New Testament and the Christian Church.... In them and in their mutual relations we have the only adequate witness of what the Spirit means for Christians; to the men who wrote the New Testament and to those for whom they wrote the Spirit was not a doctrine but an experience.... In some sense this covered everything that they included in Christianity.'1

The human and literary sources of the New Testament doctrine are the Old Testament and Palestinian Judaism; there is little, if anything, of Alexandrian Judaism.

The doctrine may be derived by one or other of two methods of approach, or we can take both in turn. We can study the New Testament as it is, in five or six distinct groups; the Synoptic Gospels; the Fourth Gospel; the Acts; the Pauline Epistles; the Catholic Epistles; and the Apocalypse. But this has already been done adequately, and in some respects finally.2 Or we can study it in approximate chronological order. The latter is perhaps preferable for our present purpose, since it will enable us to keep closely in touch with the spiritual experience of the primitive Church, and also with modern critical thought as to the New Testament.

The earliest New Testament documents are included in the writings of St. Paul, making his teaching a suitable starting-point for the New Testament doctrine of the Holy Spirit. A remarkable fulness of teaching is seen therein; it is much fuller than in any other part of the New Testament.

' It is to the Epistles of St. Paul that we must turn for the fullest treatment which the doctrine of the Spirit receives within the limits of the New Testament.'3

' In St. Paul's Epistles the Holy Spirit is mentioned nearly 120 times, and may be said to have a prominence and importance which it has nowhere else in the New Testament.'4

The teaching touches every part of his message. The Spirit is regarded as essentially characteristic of the New Covenant.

' The work of the Holy Spirit enters so largely into the life of the Church, and held so great a place in the thought of the first age, that no Apostolic letter to the Churches could ignore it altogether; and references to it will be found in all the Epistles attributed to St. Paul with the exception of the short private letter to Philemon.'5

' In studying the New Testament teaching concerning the work of the Holy Spirit in the individual man. His methods and processes in the training of each soul for God, we naturally turn to St. Paul. He has made this subject his own. Other writers have touched upon it, he has developed it and led the theological thought of the Christian Church in reference to it for centuries.'6

This is the more remarkable because we usually think of St. Paul mainly and almost entirely as the Apostle of righteousness by faith. But his doctrine of the Spirit is ' the necessary, vital, and essential complement of his doctrine of justification.7

In harmony with the methods of modern thought several attempts have been made to discover and trace the source of the Pauline doctrine of the Spirit, and the greatest possible differences of opinion exist. According to Sanday and Headlam, ' the doctrine of the Spirit of God, or the Holy Spirit, is taken over from the Old Testament.'8 With this agree Wendt and Gloel. Gunkel derives the doctrine from St. Paul's own experience and originality, with very little connection with the Old Testament. Pfleiderer and Holtzmann connect it with Hellenistic thought, especially with the Book of Wisdom. Stevens,9 after quoting the above, thinks that the root is in the Old Testament, but that personal experience and originality had greater importance in determining development. Swete speaks of St. Paul's treatment as characterised by

' an insight, a freshness, and a precision due partly to his unique experience, partly to the intensity of his interest in the Gospel and its workings upon human nature.'10

It is hardly possible to doubt that the Old Testament and also the specific revelation of Jesus Christ in St. Paul's own experience combine to give this doctrine both its contents and form.

The teaching is found in each group of the Epistles under special aspects.

' There is a manifest progress in the apostle's handling of this subject which corresponds to the progress in his own life and work.'11

The first group consists of 1 and 2 Thessalonians, and here ' he scarcely exceeds the usual teaching of the first generation '12 (1 Thess. i. i, 5, 6; iv. 7, 8; v. 19; 2 Thess. ii. 13). Two points of special interest are (1) the reference to man's nature as ' spirit, soul, and body ' (1 Thess, v. 23), and (2) the statement that the Holy Spirit is associated with the truth (2 Thess. ii. 13).

The second group includes Galatians; 1 and 2 Corinthians, Romans. Of these Swete remarks:

' The next group of letters (Rom., i, 2 Cor., Gal.) carries us into the heart of his teaching on this subject and we find ourselves in the midst of what is largely a new revelation.'13

Starting with Galatians iii. and v., we see the force of the statement that

' the Epistle to the Galatians furnishes ample ground for the student who would follow St. Paul's exposition of the things of the Spirit.'14

' The three special points of interest and importance in I Corinthians are (1) the relation of the Holy Spirit to spiritual insight (ch. ii.); (2) the action of the Holy Spirit f in the formation of the Church (ch. xii. 13); (3) the great I question of spiritual gifts in relation to the Holy Spirit (chs. xii., xiv.).15 In 2 Corinthians the Holy Spirit is i associated very largely with the Apostle's ministry. In Romans, while there are allusions in chs. v. and xv., the most important place is ch. viii., which may almost be called the Apostle's locus classicus of the subject.16 No single passage is so full. While concerned almost entirely with the relation of the Holy Spirit to the believer's deliverance through the victory over sin, the treatment is remarkably varied and complete.

' There is perhaps nothing in the whole range of New Testament Pneumatology which carries us so far into the heart of the Spirit's work. He is seen here in His most intimate relations with the human consciousness, distinct from it, yet associated with its imperfectly formed longings after righteousness, acting as an intercessor on its behalf in the sight of God, as the glorified Christ does; not however in heaven, but in the hearts of believers. The mystery of prayer stands here revealed, as far as it can be in this life; we see that it is the Holy Spirit Who not only inspires the filial spirit which is the necessary condition of prayer, but is the author of the " hearty desires " which are its essence.'17

The third group consists of Colossians, Ephesians, and Philippians. Uniting these and the later Pastoral Epistles, Swete remarks:

' We find the Apostle's point of view somewhat modified. The intensity of his interest in the individual life has now been supplemented by a new interest in the unity and catholicity of the Church. He touches on the relations of the Spirit to the individual with a freshness of conception which shows that he is as keenly impressed as ever with their primary importance (Eph. i. 13, 14; iv. 30; vi. 17, 18; Phil. i. 19; Col. i. 7; 2 Tim. i. 14); yet it is as the Spirit of the universal Church that he now specially delights to contemplate the Holy Ghost.'18

In Colossians the only reference to the Spirit is found in ch. i. 8. In Philippians the teaching is also only occasional and incidental. But in Ephesians the doctrine is remarkably full, both in regard to the individual and also to the community.19 It should never be forgotten that Ephesians is the next place in the New Testament after Matthew where the Church universal, as distinct from the Church local, is treated. In 1 Corinthians he is dealing with the Ecclesia of a single city, but in the Epistle to the Ephesians he is dealing with the universal Ecclesia.20

The fourth group is formed of 1 Timothy, Titus, 2 Timothy. The teaching as to the Holy Spirit in these Epistles is concerned almost entirely with the ministry (1 Tim. iv. I; 2 Tim. i. 6, 7, 14). Although there is a natural and inevitable difference in these Epistles by reason of the very different topics of discussion, yet

' even in the Pastoral Epistles Pauline theology is not unpresented, and in particular they contain several characteristic allusions to St. Paul's doctrine of the Spirit.'21

As we study these four groups, it is impossible to avoid' noticing that the main and important elements of the Apostle's teaching are found in Galatians; 1 and 2 Corinthians; Romans; Ephesians. From these Epistles alone we are able to derive the specific outline of his doctrine of the Holy Spirit.

When we endeavour to combine and correlate the various aspects of teaching, we find that they can clearly be resolved into the two main aspects of the Work of the Spirit and the Nature of the Spirit. Each of these needs careful attention.

A. The Work of the Spirit. Swete says:

' By far the larger number of St. Paul's references to the Spirit in these Epistles are concerned with His operations on the spirit of man.'22

Indeed, His operations may perhaps be best understood by commencing with St. Paul's idea of the human spirit in relation to the Spirit of God. Bruce remarks that

' the great question for him was not, what the Holy Spirit is, but what He does in the soul of a believing man.'23

In every part of a believer's life the Holy Spirit is made prominent. From beginning to end He is all, and nothing seems to be outside His operations.

Smeaton says:

' When we survey the names or titles of the Spirit in St. Paul's Epistles they are numerous.... If we survey His titles as derived from the benefits and blessings which He confers, and of which He is the immediate author. He is called the Spirit that dwelleth in us (Rom. viii. ii), the Spirit of grace (Heb. x. 29), the Spirit of wisdom and revelation in the knowledge of the Lord Jesus (Eph. i. 17), the Spirit of adoption (Rom. viii. 15), the Spirit of life (Rom. viii. 2), the Spirit of meekness (Gal. vi. i), the Spirit of power, and of love, and of a sound mind (2 Tim. i. 7).'24

Denney speaks of

' what is characteristically Pauline in the conception of the Spirit, namely, a possession of the Spirit which is beyond all particular " gifts " or " operations " of a spiritual kind, which is, in short, identical with Christian life.'25

The following points seem to be the most important, and to call for special notice.

I. He is the Source, Principle, and Support of the spiritual life, (a) In relation to the past He is the Spirit of sonship (Rom. viii. 15), and liberty (2 Cor. iii. 17), (b) In relation to the present He is the Spirit of holiness Whose presence is the guarantee of ' fruit ' (Gal. v. 22).26 (c) In relation to the future life He is the Spirit of heirship as the earnest of our inheritance (Eph. i. 14; cf. Rom. viii. 23), and the guarantee of our resurrection (Rom. viii. II).

2. There is a fundamental distinction between the ' flesh ' and the ' spirit.'27 According to St. Paul the ' flesh ' is either physical or ethical. In the latter sense it is the sphere, seat, instrument, but not the principle of sin. This remarkable contrast

' pervades the Apostle's writing, and is conspicuous in such passages as Rom. viii.; Gal v."28

3. The use of ' spirit ' to describe both Divine and human elements.29 In several passages where this is discussed

' it is not easy to determine whether by πνεῠμα the Apostle means the Spirit of God in man, or the spirit of man under the influence of the Spirit of God.'30

Probably in several of the doubtful passages we are to understand πνεῠμα ' as the human spirit influenced by and so far identified with the Spirit of God.'31 It would seem as though no hard and fast rule can be laid down, especially in such a passage as Rom. ch. viii.32 A similar difficulty arises in connection with the adjectives πνευματικός and ψνχικός (1 Cor. ii. 14; xv. 44). The former is the man under the control of the πνεῠμα; the latter under the control of the ψνχή But it would seem as though the former must mean the highest nature of man as possessed and ruled by the Holy Spirit of God. One thing is quite clear; the πνεῠμα is a faculty that belongs to the unregenerate, and cannot be limited to the regenerate only. 2 Cor. vii. i is conclusive on this point.

' It must be said, however — in opposition to some highly respected authorities, including Delitzsch, Neander and others — that there is no ground for the view that the irveufia in St. Paul is a faculty of which the natural man is destitute, and which is only imparted in regeneration. It is contrasted with " flesh " in many cases where regeneration has not taken place; it is used in connection with such words as disobedience and cowardice; and its occurrence in 2 Cor. vii. I, " Let us cleanse ourselves from all filthiness of flesh and spirit," shows that both parts of man's nature have been stained with sin, and that both may be cleansed and renewed by grace.'33

Discussion has often been rife as to the meaning of spirit, soul, and body in i Thess. v. 23.34 Is man tripartite or bipartite? There are great names on both sides, and certainly in passages like Luke i. 46, 47 there is no essential difference between soul and spirit. Perhaps we may say that ' spirit ' is that element or aspect of human nature which is capable of fellowship with God; ' soul ' is that non-material part which includes the thoughts, emotions, and volition, while ' body ' is the physical element.

' The preferable view, now very generally adopted, would seem to be that spirit, soul, and flesh are in St. Paul, as elsewhere in the Bible, not three natures, but man's nature viewed in three aspects. The spirit is the self-conscious life-principle given by God, in virtue of which man thinks and feels and wills. The soul is the personal being so constituted, and is descriptive of man's natural, earthly life; while man, as flesh, inherits a frail, perishable body, which represents him on the outer and lower and material side. The whole man — body, soul, and spirit — is redeemed by Christ, and is to be completely sanctified by the renewing power of the indwelling Spirit of God.'35

Summing up the whole question of the relation of the Divine to the human ' spirit,' we may remark that they are so intimate as to be indistinguishable, although their union is always regarded as equivalent to communion, never to identity.36

4. A clear distinction is drawn between the grace and the gifts of the Spirit, between the ordinary and the extraordinary; between χάρις and χάρισμα. It has been thought that while the Apostle fully accepted the χάρισματα, he saw their spiritual danger, and thereupon was led to emphasise more definitely the ordinary graces of the Spirit. There is no doubt whatever that he held quite as firmly as any of his contemporaries the supernatural manifestations of the Holy Spirit in the form of miraculous gifts.

' Paul shared to the full the belief of the primitive Church on this subject. He himself enjoyed a measure of the common gift of the Spirit that was greater, it would seem, than that which fell to any other, uniting in himself in a singular degree the various endowments that were conferred on believers by this new power. He was in the most entire agreement with his fellow-Christians as to the superhuman origin of the gift and as to its paramount value for the religious life.'37

' It is not intended to suggest that the Apostle broke entirely away from the earlier charismatic theory. He not only did not doubt or deny, he earnestly believed in the reality of the miraculous charisms. He even sympathised with the view that in their miraculousness lay the proof that the power of God was at work.'38

His teaching as to the relation of spiritual gifts to the normal graces of the Spirit clearly shows his view of their relative value and importance (i Cor. xii. 31; xiii. i; xiv. i).39 But although he emphasises the normal element of the Christian life, he is none the less emphatic as to the source of everything being the Holy Spirit.

' The fact that the ordinary graces of Christian character were ascribed by him to the Spirit of God, is of itself a testimony to the superhuman worth and Divine origin that were felt to belong to true and noble character in apostolic times.'40

5. The doctrine of the Holy Spirit in the Church is based on the doctrine of the Holy Spirit in individuals. Because He dwells in individuals, He is therefore in the community; the Church has the Spirit because individuals have the Spirit.

As we review the teaching of the Apostle on the Work of the Holy Spirit, we see that

' the life in the Spirit is the counterpart of that justification by which the believer was accepted and forgiven. With Paul these are inseparable elements or aspects of the process of salvation. They are organically related to each other. Justification opens the way into the new life; sanctification is the development of that life through the union with Christ which is entered into by faith.'41

And so

' when the religious ideas of the apostolic age are considered, this correlation of the Spirit with man's ethical and practical life seems to be Paul's greatest contribution to the doctrine under consideration.'42

B. The Nature of the Spirit.43 As already noted, the great majority of St. Paul's references to the Spirit are concerned with His Work rather than with His Nature, and it is only as we combine and correlate the references to the Work that we can really derive his doctrine of the Nature. It is asserted that

' Paul's language does not furnish us with the materials for an accurate definition of the Spirit.'

Though the writer adds that it is certain

' that the Spirit was to him an objective divine reality and power.... His language is, for the most part, general and practical, and does not lend itself to our aid in the metaphysics of the subject.'44

But we must still face the problem:

' Regarding the personality of the Spirit, the question should be, not whether Paul thought of the Spirit as a person distinct from God and Christ, but whether what he says of the Spirit naturally involves that conclusion for us.'45

The main teaching can be thus summarised:

1. A close relation of the Holy Spirit to God. He is called the Spirit of God (Rom. viii. 9), and the Spirit of Him that raised up Jesus from the dead (Rom. viii. ii). The same results are attributed to Him as to God (Rom. XV. 16; I Thess. v. 23). Thus in some way the Spirit is regarded as possessing a Divine objective reality.

2. An attribution of Divine personal activities. That the Spirit is personal is seen from the fact that He can be, grieved (Eph. iv. 30; 1 Thess. v. 19); and can inhabit human lives (1 Cor. vi. 19). A further proof of the same idea is the distinction between the Father, the Son, and the Spirit, and yet the possession of identical names and work (1 Cor. ii. 10; ' searcheth '; 1 Cor. xii. 4-6; 2 Cor. xiii. 14; Eph. iv. 4-6). It is impossible to speak of these statements as implying merely a personification.

' By some this personification of the Spirit is regarded as purely poetical and rhetorical. It is, however, quite certain that there are important differences between Paul's personifications of sin and death and his personification of the Spirit. The operations of the Spirit are, in any case, really personal whether the Spirit is distinguished from God and Christ or not. To say that the Spirit is a power, as Beyschlag does, defines nothing. It is to take refuge in an abstraction. God is also called a power (Matt. xxvi. 64) without detriment to the conviction of His personality. I am confident that no such co-ordination with God and Christ as we observe in the case of the Holy Spirit in the three passages above cited (2 Cor. xiii. 14; I Cor. xii. 4-6; Eph. iv. 4-6) can either be found, or even reasonably imagined, in the case of any of Paul's other personifications. It seems to me that reflective thought can most naturally construe the functions of the Spirit, as Paul describes them, upon the view that the Spirit is a self distinct from God and from Christ.'46

3. The relation of the Spirit to Christ is more difficult, because it is something altogether novel and strange.

' The relation of God and the Spirit is not one difficult to understand. We have the entire history and literature of the Jewish nation to aid us, as well as innumerable analogies from other religions. Not so with the relation of Christ and the Spirit. This has no parallel elsewhere. It was a problem new to the Christian Church.' 47

The Titles must be noticed: of Christ (Rom. viii, 9); of His Son (Gal. iv. 6). The Spirit is the unseen Agent by Whom Christ is made real to the believer.

' He is a Person Who represents Jesus Christ to His disciples. In the absence of Jesus Christ His presence is more than equivalent to the personal presence of the latter (John xvi. 7-15), and in the Christian economy He, the Holy Spirit, is as the personal God (2 Cor. iii. 3-1 1).'48

' The Spirit is for St. Paul specifically Christian. It is not the power or the life of God simpliciter, but the power or the life of God as God has been manifested in Christ, and especially in His resurrection and exaltation. He calls it expressly the Spirit of Christ (Rom. viii. 9); it is an epistle of Christ that is written on men's hearts by the Spirit of the living God (2 Cor. iii. 3); he even goes so far as to say, the Lord is the Spirit (iii. 17), and he who is joined to the Lord is one spirit (1 Cor. vi. 17). The presence of the Spirit is, it may be said, the spiritual presence of the Lord; it is not an indefinite power of God, but the last Adam who has become life-giving spirit (xv. 45).'49

The activity of Christ as the Redeemer and Head of the Church is regarded as continued by the Holy Spirit Who is at once transcendent and immanent, Lord and Life. The Spirit of God is identified with the Spirit of Christ (Rom. viii. 9-11); the Spirit is given through Christ; the Spirit reveals Christ and makes Him real to the believer; the Spirit is the active principle of Christ's personality. The value of this as a criterion of alleged spiritual phenomena is evident. The supreme question is whether such phenomena come from Christ. The one and only purpose of the Spirit is to reveal and glorify Christ.

Then there is a close association of the Spirit of God and the Spirit of Christ with the Person of Christ. No line of demarcation is drawn between Christ and the Spirit. The great passage is 2 Cor. iii. 17, ' Now the Lord is the Spirit.' So close is the association that Bruce is able to say, ' The Spirit is the Alter Ego of the Lord.'50 And yet with all this intimacy of association they are never absolutely identified; they are distinguished and yet united; united and yet distinguished.

' Being " in Christ " and " being in the Spirit " are the same thing, and in the thought of the Apostle, " Christ," the " Spirit of Christ," and " the Spirit of God " are practically synonymous.... His personal influence and working being, to the entire exclusion of every lower element, the influence and working of the Holy Spirit, He, Himself personally, might be spoken of as the Lord, the Spirit.'51

' He recognised no hard and fast line between what he owed to Christ and what he owed to the Spirit of God.'52

' The transformation into the image of the Lord, accomplished by beholding and reflecting His glory, is essentially a spiritual operation. Only the Holy Spirit can effect it. Yet the whole process is so essentially that of Christ the Lord, Whom the Spirit is glorifying in the believer, that the subtle and paradoxical expression, " as from the Lord Who is the Spirit," or " the Spirit Who is the Lord," is permissible. It is readily understood by the devout heart while it may be open to the cavils of the critical mind.'53

And so it is possible to say that

' this practical identity of Christ and the Spirit of God is the ground or reason of that union between Christ and His people that is so characteristic a feature of the experience of the Christian life described in the Epistles of Paul, and that sets his thought of Christ in so original a light.'54

4. The implications of the doctrine of the Trinity are obvious. While we find nothing approaching a definite, metaphysical, ontological Trinity in the New Testament, it is impossible to avoid observing the contributions made by St. Paul to the Christian doctrine of the Trinity. The association of God the Father, Christ the Son, and the Holy Spirit with Divine operations carries its own definite implication, however far this may be from any systematic or philosophic expression.

' Though the Apostle attempts no metaphysical synthesis of the doctrine of the Trinity, he certainly affirms the fundamental Trinitarian ideas. Thus, for example, in the benediction he directly indicates both the Divinity and the threefold existence of Father, Son, and Holy Ghost (2 Cor. xiii. 14).'55

We may perhaps sum up the Pauline doctrine by distinguishing the following uses of the word ' Spirit.'

(a) The Spirit of God. This is in the direct line of the Old Testament thought, though with significant developments. In the Old Testament the Spirit is revealed as mainly temporary for endowment, but leading up to the idea of a permanent element for life. The latter becomes normal in St. Paul though the former is still visible in the New Testament idea of spiritual gifts. H. W. Robinson says:

' But Paul has brought together the Old Testament doctrine of the Spirit, and the Old Testament aspiration after mystic fellowship with God, and made them real, vital, personal, by his conception of Christ as the mediator of the Divine Spirit.'56

(b) The Spirit of Christ, i.e. as sent by Christ, and revealing Him. Christ is the Son of God; the medium of God for us. Whom the Spirit could use, and to our consciousness both are one and the same (Gal. ii. 20; 1 Cor. vi. 17, 19; Rom. viii. 10, 11). Christ dwelling in us by the Spirit is the essential truth for the believer's life.

(c) The spirit as a human faculty (1 Cor. ii. 11; v. 5).

(d) The spirit as a human faculty renewed by grace (Rom. viii. 10, 15).

(e) The Spirit in the Church as proved by the phenomena of graces and gifts.

(f) The Spirit in individual Christians indwelling, working, and transforming.

(g) The Spirit with the genitive, e.g. ' Spirit of life,' ' Spirit of adoption.' But this is not to be understood in the modern sense of ' disposition,' or temperament, a usage which is almost certainly not found in the New Testament.57

We must never forget that St. Paul's doctrine of the Spirit is uniformly practical, not speculative. It is conceived and maintained in close and constant connection with his own personal Christian experience.

' Paul's psychology is not a matter of inference and certainly not of philosophy, but of his own personal experience.'58

' Nothing is more certain than that his whole conception of the Spirit was religious, and had its root in his experience of the fruits of the Spirit in his inner life.'59

As we leave this subject it is again essential to call attention to the prominence and importance of the doctrine of the Spirit of God in the writings of St. Paul. It is scarcely possible to exaggerate its significance for a true conception of essential Christianity.

' Among the many contributions of Paul to the developed thought of Christianity only one, that of the universality of the Gospel apart from the law, is more striking in itself or more far-reaching in its effects than his theory of the Spirit.'60

Gloel remarks that ' the Apostle's entire thinking stands under the influence of his estimate of the Spirit.' The possession of the human spirit by the Spirit of God; its purification, control, guidance, assurance, and transformation constitute the very heart of the Pauline doctrine of the indwelling of Christ by the Spirit, and there will never be any practical difficulty in the relation of the human to the Divine Spirit if both are kept in constant contact with the reality of a living experience.

' The gracious ambiguity of some of St. Paul's expressions can deceive no one. The reason why in some passages it is difficult to say whether the immediate working of the Spirit of God is intended, or the result of His operation reflected in the human spirit, is that these two are strangely and deeply one. We are in the Spirit if He is in us. And without the Spirit of Christ Himself at work within us we can do nothing.'61

Literature. — The Holy Spirit in the New Testament. Humphries, The Holy Spirit in Faith and Experience, ch. iv.; Wood, The Spirit of God in Biblical Literature, Part II.; Swete, The Holy Spirit in the New Testament; Winstanley, Spirit in the New Testament; Bullinger, The Giver and His Gifts, W. T. Davison, The Indwelling Spirit, ch. ii.; Denio, The Supreme Leader, pp. 28-54.' W. L. Walker, The Holy Spirit, ch. ii.; J. S. Candlish, The Work of the Holy Spirit, p. 21; Elder Cumming, Through the Eternal Spirit, pp. 31, 60; A. B. Simpson, Power from on High, Vol. II.

The Holy Spirit in St. Paul's Writings. Humphries, op. cit. ch. viii.; Wood, op. cit. p. 198; Welldon, The Revelation of the Holy Spirit, p. 177; Moule, Veni Creator, chs. ix.-xii.; Downer, The Mission and Ministration of the Holy Spirit; Smeaton, The Doctrine of the Holy Spirit, pp. 57-85; Redford, Vox Dei, p. 259.

1 Denney, Article ' Holy Spirit,' Dictionary of Christ and the Gospels, p. 731.

2 Swete; Smeaton; Downer; Simpson; ut supra.

3 Swete, Article ' Holy Spirit,' Hastings' Bible Dictionary, p. 409.

4 Denney, ut supra, p. 738.

5 Swete, The Holy Spirit in the New Testament, p. 226.

6 Davison, The Indwelling Spirit, p. 59.

7 Moule, Veni Creator, pp. 164-167.

8 Sanday and Headlam, Romans, p. IQ9.

9 Stevens, The Theology of the New Testament, p. 432, note.

10 Swete, Article 'Holy Spirit,' Hastings' Bible Dictionary, p. 409.

11 Swete, ut supra, p. 409.

12 Swete, ut supra, p. 409.

13 Swete, ut supra, p. 409.

14 Davison, op. cit. p. 75.

15 See note P, p. 282.

16 See note A, p. 274.

17 Swete, The Holy Spirit in the New Testament, p. 221.

18 Swete, Article 'Holy Spirit,' Hastings' Bible Dictionary, p. 410.

19 See note A, p. 272.

20 Hort, Christian Ecclesia, p. 141.

21 Swete, The Holy Spirit in the New Testament, p. 243.

22 Swete, Article 'Holy Spirit,' Hastings' Bible Dictionary, p. 409.

23 Bruce, St. Paul's Conception of Christianity, p. 242.

24 Smeaton, The Doctrine of the Holy Spirit, p. 58.

25 Denney, Article ' Holy Spirit,' Dictionary of Christ and the Gospels, p. 738.

26 Davison, op. cit. ch. v.

27 Swete, The Holy Spirit in the New Testament, p. 193.

28 Denney, ut supra, p. 739. Cf. Bruce, St. Paul's Conception of Christianity, p. 262 ff.

29 Davison, op. cit. ch. iii.; Fletcher, The Psychology of the New Testament.

30 Swete, Article ' Holy Spirit,' Hastings' Bible Dictionary, p. 410.

31 Swete, ut supra, p. 410.

32 Cf. Sanday and Headlam, Romans, p. 196.

33 Davison, op. cit. p. 70.

34 Denney, ' Thessalonians,' Expositor's Bible, p. 255 f.

35 Davison, op. cit. p. 70.

36 An able modern writer. Dr. J. Moffatt of Oxford, recently remarked that, ' The psychology of the " spiritual " man, in Paulinism, is an extremely difficult problem, and the general relation of " flesh " and " spirit," in the apostle's teaching, involves a pretty accurate knowledge of the rabbinic doctrine of the evil impulse, if it is to be appreciated aright ' (British Weekly).

37 Somerville, St. Paul's Conception of Christ, p. 114.

38 Bruce, op cit. p. 248.

39 Cf. Stevens, The Theology of the New Testament, pp. 433-436.

40 Somerville, op. cit. p. 116.

41 Stevens, ut supra, p. 437.

42 Stevens, op. cit. p. 439.

43 For different opinions of St. Paul's view of the Nature of the Spirit, see Stevens, ut supra, p. 441, note I.

44 Stevens, ut supra, p. 444.

45 Stevens, ut supra, p. 444.

46 Stevens, op. cit. p. 445.

47 Wood, The Spirit of God in Biblical Literature, p. 228.

48 Denio, The Supreme Leader, p. 45.

49 Denney, Article ' Holy Spirit,' Dictionary of Christ and the Gospels, p. 738.

50 Bruce, op. cit. p. 254.

51 Somerville, op. cit. p. 118.

52 Somerville, ut supra, p. 113.

53 Davison, op. cit. p. 74.

54 Somerville, op. cit. p. 121.

55 Adeney, The Theology of the New Testament, p. 184. Cf. Wood, op. cit. p. 231 f.

56 'Hebrew Psychology in Relation to Pauline Anthropology, ' in Mansfield College Essays, p. 285. See the same idea elaborated in his Christian Doctrine of Man, pp. 125-129.

57 Humphries, The Holy Spirit in Faith and Experience, p. 261, and note 2.

58 Wood, op. cit. p. 218.

59 Somerville, op. cit. p. 119.

60 Wood, op. cit. p. 198.

61 Davison, op. cit. p. 77.