Luke and Papias

I shall largely be summarizing the parallels between Luke and Papias presented by MacDonald (2012) who proposes Luke used the Exposition of Papias written sometime around 100 as one of his sources. It is not verified that Papias wrote before Luke. Nor am I persuaded of this but the parallels between the two works are significant enough to merit consideration. Ignatius, writing about the year 110 CE, quotes from Luke and also from John several times in his epistles. Many scholars would date Luke in the 80s or 90s but if Papias was a source for Luke then it would be placed sometime between 100 and 110. The similarities include not only similar content, but vocabulary, syntax and specific persons who are named in identical sequence—these are far beyond Minor Agreements that might be explained by coincidence or common sources. 

Luke describes his own work as διήγησιν περί τών πεπληροφορημένον έν ημίν πραγμάτων, which is to say, that he is compiling earlier written sources and oral traditions into a unified narrative. (Lk. 1:1)  Luke and Papias are both concerned with composing accounts that organize traditional content, preserved in earlier sources, in an appropriate order (τάξις), and Luke describes his own work as an “exposition” διήγησιν, which is quite similar to the title of Papias’ own work, εξήγησις. (Expos. 1:3. 5; Lk. 1:1-3) Both authors refer to oral traditions and logia handed down in christian communities with similar language and list the apostles in similar order. (Lk. 6:12-16; Expos. 1:5) Papias seeks to record “what was said or done [πραχθέντα] by the Lord,” (Expos. 1:3) and Luke seeks to record “the matters [πραγμάτων] of full credence.” (Lk. 1:2) The information Luke transmits was “handed on [παρέδοσαν]” and the information Papias transmits are “handed down [παραδίδωσιν]... traditions [παραδόσεις].” (Expos. 1:1 and 2) Using a verb only found once in his writings, “having followed [παρηκολουθηκότι] them all thoroughly.” (Lk. 1:3) Papias also uses the same verb and says he collected traditions from those who “followed [παρηκολουθηκώς] the elders.” (Expos. 1:5) As MacDonald notes, 

“Both authors use not only the same word [παρηκολουθηκώς], but they use it in the same tense, voice, mood and number—only the case is different because of the grammatical context.” (Ibid. pp. 45) 

Both authors seek to compile “sayings” λόγων in Lk. 1:4 and λόγους in Expos. 1:5, which have been passed down to them. Both men also address their audiences with the pronoun σοι. (Lk. 1:3; Expos. 1:5) Below I shall reproduce the chart which appears in MacDonald (2012), pp. 56-58, with a few slight adjustments: 

Preface of Papias’ Exposition

Preface of Luke

Title: Λογίων κυριακών εξήγησις Name of Author: Papias Name of Recipient: unknown Papias knew a book about Jesus ascribed to Mark and had heard from the elder John that Matthew wrote his arrangement of Logia in Hebrew, which “each translated” the best he could. “I will not hesitate to set in order [συγκατατάξαι] whatever I learned well.” Matthew “set in order [συνετάξατο] the logia.”  Mark translated the teachings of Peter, and Matthew composed his own logia. Papias seeks to gather the traditions [παραδόσεις] passed on about Jesus and the apostles from eyewitnesses and those who knew them.  Papias learned the teachings from those who had “followed [παρηκολουθηκώς]  the elders.”  Mark “wrote accurately [ακριβώς έγραψεν]” but not in sequence. “I will not hesitate to set in order for you (SD)”  Papias wanted to “confirm the reliability” of this tradition so that “you [σοι]” may learn from those “who taught the truth…. I would investigate the sayings [λόγους] of the elders.”

Title: Διήγησις of… (?) Name of Author: Luke (?) Name of Recipient: Theophilus (1:3)  “Inasmuch as many have undertaken to write it out for you in consecutive order [ανατάξασθαι], those who from the beginning were eyewitnesses and servants of the word,  handed on to us [παρέδοσαν] it seemed fitting for me as well, having followed [παρηκολουθηκότι] everything carefully from the beginning,  to write precisely in sequence [ακριβώς καθεξής… γράψαι], most excellent Theophilus  so that you [σοι] may know the exact truth about the sayings [λόγων]  you have been taught.

While Mark, according to Papias, “wrote accurately [ακριβώς έγραψεν]” but did not write in proper sequence, τάξις, Luke will write his own work both “write precisely in sequence [ακριβώς καθεξής… γράψαι]... in consecutive order [ανατάξασθαι].” (4) Papias and Luke contain unique historical details such as similar accounts of the death of Judas (Expos. 4:5; Acts 1:18-20), the martyrdom of James (Expos. 2:3; Acts 12:1-3), the preaching of John the Baptist (Expos. 1:6; Lk. 3:8-13), et al. 

Trinity Debate Outline

From the earliest centuries, Christians have regarded the doctrine of the Trinity as the most important and central doctrine of the faith. The doctrine of the Trinity, simply stated, is that the Father and the Son and the Holy Spirit are three distinct persons. The Father is not identical with the Son, the Son is not identical with the Spirit, and the Spirit is not identical with the Father. They are three distinct persons and they are all fully God, and yet there is only one God, not three gods.

St. Gregory of Nyssa explained that there is only one God because the persons share one and the same divine essence. There remains one God because the persons share one will, one operation, one power, and one glory.

The Trinity was carefully defined this way in order to explain the entirety of what the Bible says concerning the Father and the Son and the Holy Spirit. We may summarize the doctrine in the following points:

1. The Father, the Son, and the Spirit are three distinct persons.
2. Each of these persons is identified with God.
3. There is exactly one God.

The distinct personhood of the Father and Son is seen clearly in the final prayers of Jesus before the crucifixion. When Jesus is praying, he is not talking to himself.

“Father, the hour has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.” (John 17:1–5)

The Son existed alongside the Father before creation, before the world began. Jesus addresses the Father as a person distinct from himself using distinct personal pronouns, “you” rather than “I” or “me.” The Father sent Jesus into the world, an impossibility if they are the same person. The Father is called the “only true God” because he is the only person of the Trinity who is unbegotten; the Son is eternally begotten of the Father, and the Holy Spirit eternally proceeds from the Father.

“No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.” (John 1:18)

Both persons are divine, referred to as “God.” The Son is called the “only begotten God” because he was eternally begotten of the Father. The Nicene Creed expresses the same thought when it describes him as “the only-begotten Son of God, begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father.”

The personhood of the Spirit is evident in various ways. The Spirit speaks (Acts 13:2); it commands the apostles:

“While they were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’”

The Spirit refers to himself as “I,” and he claims responsibility for the work of preaching, he calls it “the work to which I have called them.” Jesus speaks about the Father and the Spirit as two persons distinct from himself (John 16:13–15):

“But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose it to you. All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.”

The Spirit is called “He” by Jesus. The Spirit speaks what he hears; to be able to hear and speak and explain what he hears to others, the Spirit must be a person. Notice how Jesus distinguishes the Spirit from himself and the Father.

There are numerous “triadic passages” which describe all three persons together, most famously in the baptismal formula given by Christ (Matt. 28:19):

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”

The three persons share one and the same name, the name of God himself, and it is into this threefold name that Christians are baptized. They are not baptized in the name of God, a creature, and an active force. Again:

2 Cor. 13:14

“The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.”

1 Pet. 1:2

“According to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.”

1 Pet. 4:14

“If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.”

There are dozens of other passages that may be cited which mention the Father, the Son, and the Spirit alongside one another, which demonstrate they are in fact three distinct persons.

Each of these persons is identified with God. The Father is so clearly identified as God that the Unitarians, the Arians, and the modalists all admit this point. Jesus is also frequently called Lord and God. Upon his resurrection Thomas addresses Jesus as “my Lord and my God” (John 20:28), and Jesus blesses him. No mere creature, nor created angel, could be addressed in this way. Jesus accepts worship throughout the Gospels. Jesus does divine actions such as forgiving sins, walking on water, and speaking in the place of God himself. Jesus does not pray before exorcisms, but casts out demons in his own name and authority. Jesus does and says the things God does, and is addressed the way that God is. It is for this reason that his opponents sought to kill him for blasphemy. At John 5:17–18:

“But He answered them, ‘My Father is working until now, and I Myself am working.’ For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. Therefore Jesus answered and was saying to them, ‘Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.’”

The author’s own commentary is that Jesus was making himself equal with God. Jesus claims that he can do everything God does; whatever God does, Jesus sees it and does it in like manner. Does that sound like a created angel? Could any creature make that claim?

Repeatedly the Bible describes Jesus as divine by nature, divine and human. “For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9) the whole fullness of Deity. He is fully divine; he is not a lesser created god. All the fullness, or the completeness, of Deity dwells in him in bodily form. It is in bodily form because he became flesh.

Jesus is repeatedly described as the Creator of the world. Hebrews 1:2 says “the universe was made through him”; Hebrews 1:10, “You, O Lord, laid the foundations of the earth, and the heavens are the work of your hands”; John 1:1–3, “In the beginning was the Word, and the Word was with God, and the Word was God… all things were made through him and without him was nothing made that was made”; John 1:10, “He was in the world and the world was made through him”; John 1:14, “and the Word became flesh and dwelt among us”; 1 Cor. 8:6, “yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”

The Father is God, and Jesus is described as God, the Creator made flesh, and the Holy Spirit is described as a divine person alongside them both. Yet there is only one God, and from this basis we derive a doctrine of the Trinity.

In conclusion, the doctrine of the Trinity alone makes sense of the full witness of the New Testament. The Father, Son, and Holy Spirit are revealed as three distinct persons who each bear the name, nature, and works of God, and yet together are one God. The Son prays to the Father, is sent by the Father, and shares the Father’s eternal glory; the Spirit speaks, commands, and sanctifies as a person could. The Son is the creator, worshiped, called “Lord” and “God,” and performs divine actions. Without the Trinity, the unity of God’s revelation collapses, and the gospel itself loses coherence. Only the Triune God, the Father who sends, the Son who redeems, and the Spirit who sanctifies, can be the living God of Scripture, the one who saves, and the one whom Christians have always worshiped as Lord.

The Personhood of the Spirit

0. Introduction

In this article I discuss a primary exegetical argument for the personhood of the Holy Spirit. This doctrine is a feature of Christian orthodoxy, which is not shared by unitarians, Jews or Muslims. It is argued primarily from the data of the New Testament. 

1. General Data

The phrase The Nicene Creed of 325 mentions the Holy Spirit only once in the phrase, “And in the Holy Spirit.” Professing belief in the Spirit but not describing his nature. This is to be explained by several factors, primarily, the emphasis of the council was upon christology and generally the bishops present had hazy views concerning the Holy Spirit. The Creed was amended at the Council of Constantinople in 381 to include a definition of the Spirit. 

"And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who in unity with the Father and the Son is worshiped and glorified, who has spoken through the prophets." 

Likewise, the Arian leaders affirmed the personhood of the Spirit, Arius says in his Thalia, “There is indeed a triad, though of different glories.” And Eunomius in his Apology described the Holy Ghost as the second greatest creation of God, who guides the saints and sanctifies them. There are many varied meanings for the word "spirit" (πνεύμα) in the Scriptures depending upon the surrounding context. It may signify wind, breath, angels, demons, wind, breathing, life itself, a state of mind, a disposition, a personality, the immaterial part of man which survives the death of the body, the power of God, or the Holy Spirit himself.[1] The phrase "holy spirit" as such only three times in the Old Testament yet appears nearly a hundred times in the New Testament.[2] We should not be surprised then to discover that the meaning of this phrase may have taken on new significance between the two testaments, as Moule commented,

"In the Old Testament, 'spirit' is used chiefly to denote God's powerful action on and within persons, and especially members of his own people; or occasionally it means simply the breath of life."[3]

In the New Testament, when the definite article is used, "the Holy Ghost" or "the Spirit" often refers to a person, the Paraclete or Comforter sent by Christ to guide his Church. A very familiar distinction is made when the word "spirit" appears. At times "spirit" can refer to a mindset, wind, or force, and at other times with the article "the Spirit" refers to a particular angel or demon, Turner explains,

"This, I suggest is his practice: as a general rule, and subject to contradictions, whenever Holy Spirit has the definite article the reference is to the third person of the Trinity (expressed either as τό πνεῦμα τό ἅγιον or as τό ἅγιον πνεῦμα), but when the article is absent the reference is to a holy spirit, a divine influence possessing men. [...] That is true of Scripture too, for in Acts 4:25 the Psalms are said to have been spoken by God through David's lips by means of a holy inspiration (literally "holy spirit")."[4]

There is no passage in the Old Testament which strongly personifies the Spirit in the same way as the New Testament.  The Spirit is described as a "he (εκείνος)" in the masculine throughout the fourth Gospel, which is often done with persons. To give several examples will suffice, "But he (εκείνος) was speaking," (Joh. 2:21) "he (εκείνος) will declare all things to us," (Joh. 4:24) "he (εκείνος) who made me well," (Joh. 5:11) "he (εκείνος) was the lamp that was burning." (Joh. 5:35) Some falsely claim that the masculine αύτος, "him" is never used of the Holy Spirit but this is simply mistaken. We find it used at Joh. 16:7 where Christ promises, "I will send him to you," πέμψω αυτόν προς υμάς, here the masculine singular accusative αυτόν is used. This kind of language requires explanation. 

2. An Argument

Some may say that it is entirely unnecessary to posit the distinct personhood of the Holy Spirit. Would it not be sufficient to say that it is always the power or presence of God or Christ? If we are to consistently accept all of the biblical statements about the Holy Spirit then we must conclude that it is a third person. The argument might be phrased this way,

1. If the Holy Spirit has will, intelligence, and volition it is a person.

2. The Holy Spirit has will, intelligence, and volition

3. Hence, the Holy Spirit is a person.

4. If the Holy Spirit is not the Father or the Son then it is a third person.

5. The Holy Spirit is not the Father, or the Son.

C. Therefore, the Holy Spirit is a third person.

This kind of argument is often put forth in systematic theologies in some form, notably by Robert Letham, Gordon Clark, and Francis Turretin. In order to deny this kind of argument, one must deny that the Holy Spirit has will, intelligence and volition, or he must say that the Holy Ghost is identical with the Father or the Son. It is evident from even a basic examination of the New Testament writings that the Holy Spirit is not the Father nor is he the Son, most memorably in the baptismal formula of Matt. 28:19, 

"Baptizing them in the name of the Father and of the Son and of the Holy Ghost." 

We have also a clear example 2 Cor. 13:14, 

"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all." 

And again in 1 Pet. 1:2, 

"The foreknowledge of God the Father, in the sanctification of the Spirit, into obedience and the sprinkling of the blood of Jesus Christ." 

There are many other triadic passages in the New Testament distinguishing the three. If the Holy Ghost has intelligence, will, volition, feeling, and speaks—yet is not the Father or the Son, then it follows that the Spirit is a third person.[5] The Spirit is economically subordinate tothe Father (Joh. 15:26; Matt. 10:20; Rom. 8:9, 10) and economically subordinate to Christ. (Gal. 4:6; Phil. 1:19; 1 Pet. 1:11; Acts 16:17) 

3. The Paraclete

Christ promised his apostles that when he ascended to heaven, he would send them a Paraclete, παράκλητος who would lead them into all truth. The term Paraclete signifies an advocate, helper, or comforter. Using the same term, the Lord Jesus himself is said to be a Paraclete or comforter, "if any man should sin, we have a Paraclete with the Father, Jesus Christ the righteous." (1 Joh. 2:1) But the Son and the Spirit are not the same Paraclete, he says at John 14:16, "I will pray to the Father, and he shall give you another Paraclete, that he may abide with you forever." The Holy Spirit is distinguished from the Jesus who sends it as "another Paraclete," άλλον παράκλητον, the term άλλος signifies another of the same sort. The Spirit is not the Son or the Father but he is another Paraclete who is sent by and therefore subordinate to them. He continued,

"But the Paraclete, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you." (Joh. 14:26)

In this passage the Holy Spirit is again distinguished from the Father and the Son as a third person. The Spirit will be a teacher, therefore, he must know something. To have knowledge and the ability to teach it is to possess intellect, personhood. These kinds of passages sparked the subsequent pneumatological debates about the status of the Spirit. 

"But when the Paraclete comes, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall bear witness of me." (John 15:26)

This passage is the central proof text for the filioque, often cited by Catholic theologians. But it is unlikely the evangelist had this mind. Even Letham, who argues that the passage does refer to an eternal procession admits. 

"In the locus classicus, John 15:26, Jesus says he will send the Paraclete at Pentecost, who proceeds from (εκπορεύεται) the Father. Much New Testament scholarship argues that the procession here refers to economic activity only."[6]

The processions seem to conflate the economic and the ontological trinity. Eastern and Western answers to this problem vary. In his defense of the filioque Ratramnus admitted,

"Therefore, if the Son proceeds from God the Father and the Holy Spirit also proceeds, what will keep the Arians silent, not blaspheming that the Holy Spirit is also the Son of the Father?"[7]

The accusation being, that if the procession of the Logos from the Father causes him to be a Son, then equivalently, the procession of the Holy Spirit from the Father would also cause the Holy Spirit to be another Son. Christ promised, "I will send him unto you. And he, when he comes, will convict the world in respect of sin, and of righteousness, and of judgment." (Joh. 16:7, 8, 13) The strongest proof text for the personhood of the Spirit is from Paul, 

"Now in the same way the Spirit also helps our weakness; for we do not know what to pray for as we should, but the Spirit himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God." (Rom. 8:26, 27)

The Holy Spirit is also depicted as an intercessor and prays to the Father on behalf of the saints. It seems difficult to apply these descriptions to a mere divine power or force. (cf. Jer. 7:16; 27:19) Alford endeavored to avoid this conclusion at all costs,

"The Holy Spirit of God dwelling in us, knowing our wants better than we, Himself pleads in our Prayers... Macedonius gathered from this verse that the Holy Spirit is a creature, and inferior to God, because He prays to God for us. But as Aug. Tract. vi. in Joan. 2, vol. iii. p. 1425, remarks, 'non Spiritus Sanctus in semetipso apud semetipsum in illa Trinitate gemit, sed in nobis gemit, quia gemere nos facit.' No intercession in heaven is here spoken of, but a pleading in us by the indwelling Spirit, of a nature above our comprehension and utterance."[8]

The verses in question do not say the Spirit pleads 'in our prayers,' whatever that is supposed to mean, rather, the text says that the "Spirit himself intercedes." The Spirit is the one praying in these verses. Alford mentions first Macedonius, who was bishop of Constantinople and a native Greek speaker, a man who spoke ancient Greek from infancy. Macedonius understood Rom. 8:26, 27 as a description of a heavenly intercession made by the Spirit to the Father and this is the plain reading of the text. But should we favor the opinions of Augustine, who was not a native Greek speaker, and who had difficulty reading the language even after professional schooling?[9] Augustine never mastered either Greek or Hebrew. He primarily relied upon Latin translations of Scripture when exegeting this text. Saint Paul directly says that "the Spirit himself intercedes for us," το πνεύμα υπερεντυγχάνει υπέρ ημών, and as you see here, the Spirit is the direct object of the verb. You will not find any modern translation which makes believers the subject of this statement. Even Gregory Nazianzen was forced to concede that the Arians were correct in saying that the Holy Spirit prayed to the Father in this passage.[10] The Spirit (το πνεύμα) is the direct object of the verb υπερεντυγχάνει which has the third person ending and means to intercede. The intercessory prayers of the Spirit prove his personhood and subordination to the Father beyond doubt. Persons pray not intimate forces.

The Spirit not only is a teacher of wisdom and supernatural gifts he decides who will receive which gifts. "The same Spirit works all things, dividing to each one individually even as he wills." (1 Cor. 12:11) One must possess intellect and will to make such a choice. The Holy Spirit decides which men to give such gifts to according to his own will, "the word of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts of healing by the one Spirit." (1 Cor. 12:8-10) The same may be said regarding Acts 15:28 "it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials." Are we to say that the doctrine of the apostles "seemed good" to an impersonal force or power? The verb translated "seemed good" is the aorist form of δοκέω, a word which means to think, suppose, presume, or regard.[11] Such examples are more than sufficient to demonstrate that the Holy Spirit is a person, not a mere force or power. Nor can it be claimed that the Holy Spirit is another name for Jesus or his Father because it is clearly distinguished from both.[12] The Holy Spirit often spoke and issued commands to prophets and apostles. It is sufficient to list these passages for the benefit of the reader because their meaning is clear.[13] The phrase "the spirit speaks" or "the Spirit says" occurs repeatedly.[14] Altogether there is good support for the Nicene doctrine of the Holy Ghost in the scriptures.

[1] Gen. 8:1; Job 9:18; Matt. 1:18, 20; 3:11; 12:31, 32; 28:19; Mk. 1:8; 3:29; 12:36; 13:11; Lk. 1:15, 35, 41, 67; 2:25; 26; 3:16, 22; 4:1; 11:13; 12:10, 12; Joh. 1:33; 7:39; 14:26; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 4:8, 31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17, 18, 19; 9:17, 31; 10:38, 44, 45, 47; 11:15, 16, 24; 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25; Rom. 5:5; 9:1; 14:17; 15:13, 16; 1 Cor. 2:13; 6:19; 12:3; 2 Cor. 6:6; 13:14; Eph. 1:13; 4:30; 1 Thess. 1:5, 6; 4:8; 2 Tim. 1:14; Tit. 3:5; Heb. 2:4; 3:7; 6:4; 9:8; 10:15; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20,

[2] Psa. 51:11; Isa. 63:10, 11; Matt. 1:18, 20; 3:11; 12:31, 32; 28:19; Mk. 1:8; 3:29; 12:36; 13:11; Lk. 1:15, 35, 41, 67; 2:25, 26; 3:16, 22; 4:1; 11:13; 12:10, 12; Joh. 1:33; 7:39; 14:26; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 4:8, 31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17, 18, 19; 9:17, 31; 10:38, 44, 45, 47; 11:15, 16, 24; 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25; Rom. 5:5; 9:1; 14:17; 15:13, 16; 1 Cor. 2:13; 6:19; 12:3; 2 Cor. 6:6; 13:14; Eph. 1:13; 4:30; 1 Thess. 1:5, 6; 4:8; 2 Tim. 1:14; Tit. 3:5; Heb. 2:4; 3:7; 6:4; 9:8; 10:15; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20.

[3] Charles F. D. Moule, The Holy Spirit (New York: Continuum International Publishing, 2000), pp. 19.

[4] Nigel Turner, Grammatical Insights into the New Testament (T&T. Clark, Edinburgh, 1965, pp. 19, 20.

[5] Compare Matt. 28:19; Lk. 11:13; Joh. 14:26; 15:26; 16:7-8, 13; Acts 5:3; 13:2-4; 15:28; 20:28; Rom. 8:16, 26, 27; 1 Cor. 12:8-11; 13:14. [6] Robert Letham, Systematic Theology, 4.4.1.

[7] Ratramnus of Corbie, Contra Graecorum Opposita Romanam Ecclesiam Inflamantium, PL 121, 247.

[8] Henry Alford, The Greek Testament (Cambridge: Deighton, Bell and Co. 1865) Vol. II., pp. 396, 397.

[9] Confessions 1.13, 14. [10] Orations 31.12.

[11] Thayer, pp. 154.

[12] Matt. 3:16, 17; 28:19; 2 Cor. 13:14; 1 Pet. 1:2.

[13] Acts 10:19; 11:12; 13:2-4; 21:11.

[14] 1 Tim. 4:1; Rev. 2:7, 11, 17, 29; 3:6, 13, 22.