This volume, following the aims of the series’—Theology For the People of God—is directed toward serving the church. Each volume is authored by two evangelical Baptist theologians, who work to integrate biblical and systematic theology in dialogue with historical and practical theology. Each volume is written with pastors, ministry leaders, and seminary students in mind for them to think rightly about God and his world and how we should live in it as believers.
This volume is divided into two parts: the first covering biblical theology, and the second focusing on systematic theology. The authors are Andreas Köstenberger, a biblical theologian at MBTS, and Gregg Allison, a systematic theologian at SBTS.
The aim in Part One is to cover every biblical reference to the Holy Spirit “with a consistent and coherent biblical-theological methodology” (5). (See Köstenberger’s new book, Biblical Theology, which I reviewed in April). In this first section the authors (who I will refer to as AK) cover the Pentateuch, the historical books and wisdom literature, and the prophetic books, and then conclude with a summary of what the OT’s contributes to our understanding of the Holy Spirit. Then they move to the NT and survey the Gospels, Acts, Paul, and the General Epistles. They conclude with two summaries: what (1) the NT and (2) the whole Bible contribute to our understanding of the Holy Spirit. There is a final appendix of all the references to the Holy Spirit in the Bible.
The authors take you through the flow of Scripture to help you understand the narrative taking place and the importance of God’s Spirit in a specific scene. Isaiah speaks of “a future king who will reign in righteousness“ (35). This is a time when “the Spirit from on high is poured out on us” (Isa 32:15). God’s righteousness prevails, and the Spirit restores God’s order “to its original pristine state in the end times” (35).
While the authors “investigate” each text, they don’t mean that every verse is given equal treatment (5). This is not a negative; it is rather very understandable given the size of the book. For example, there are 9 places within the Minor Prophets where the Spirit is referenced. Some of these are grouped together to show a single theme, such as how the Spirit is featured “as empowering prophecy” in Hos 9:7; Mic 3:8; and Zech 7:12 (48).
As well, references to the Spirit are given for Mark’s Gospel, yet despite his own distinctive theology that section is only a page and a half long. However, that is due to to the fact that “all references to the Spirit in Mark are found also in Matthew” (61). Again, this is understandable.
Regarding Part Two, AK survey the biblical and historical developments of the deity and personhood of the Holy Spirit. Specifically by looking at Gregory of Nyssa, Gregory of Nazianzus, and Basil the Great, great gains were made to show how the Holy Spirit is God. Peter parallels the Holy Spirit with God in Acts 5:3–4, as well, the Spirit is Holy like God. He acts in creation and in the incarnation of Jesus and in his works. By receiving the Sporit we are adopted as sons of God, granted eternal life, and the Spirit “has nothing other than authoritative and sovereign power” (247).
They cover the Spirit’s relationship to both the Father and the Son (the “intratrinitarian relations”). The Son “is eternally dependent on the Father for his person-of-the-Son,” also known as “eternal generation” (257). This means that the Son is “Son” only because of his eternal relationship with the Father. As the Father is eternally Father, so the Son is eternally Son (and the Son does not receive his divine nature from the Father). As well, the Spirit eternally proceeds (or spirates) from both the Father and the Son. He “is eternally dependent on them for his person-of-the-Spirit” (257). The Spirit does not receive his divine nature from the Father and the Son.
AK them point to biblical texts where we see that the Spirit proceeds from both the Father and the Son (such as Rom 8:9; cf. Matt 10:20; Phil 1:19; Gal 4:6), as well as to texts from church fathers such as Basil the Great, Gregory of Nyssa, and Augustine. The Third Council of Toledo (in 589) modified the Nicene-Constantinopolitan Creed by adding the single Latin word filioque (“and the Son”) so that the creed now reads that “the Holy Spirit… proceeds from the Father and the Son.” This relationship is never reversed. The Father doesn’t proceed from the Spirit, the Spirit doesn’t eternally generate (or beget) the Son, etc. Father eternally generates the Son, and they eternally aspirate the Holy Spirit.
Since the Spirit is fully and eternally divine, we can worship, love, trust, and give thanks to the Holy Spirit. The authors remind us that we should take care in how we express our prayers (we express thanks to the Son for his incarnation, death, and resurrection, not to the Father or the Spirit). This has to do with the “appropriations” of the Trinity (282–294). For example, the Son, not the Father nor the Spirit, was incarnated. However, they both had a hand in how the incarnation happened. The Father planned it and sent the Son, and the Spirit conceived the Son in the virgin Mary’s womb (this has to do with “inseparable operations,” 277–282).
The authors peruse through the Bible, showing us a few of the ways in which the Spirit speaks through prophecy (Num 11; 1 Sam 10; Rev 1) or through God’s Word (Heb 3; 10), how he creates (Gen 1–2; Matt 1) re-creates (2 Cor 5:17 and Gal 4:4–6) and perfects (Rev 21:9), and how he fills us with God’s presence (Eph 3:14-17; 1 Cor 3:16). The authors also survey the topics of creation and providence, Scripture, angels and demons, humans and sin, Jesus, salvation, and more, in relation to the Holy Spirit. Through it all the employ Scripture and theologians throughout church history to show the importance of the Holy Spirit today.
AK argue for a midway approach, neither falling into the ditch of overemphasizing the Holy Spirit and his gifts today, nor falling into the ditch where “theology” is purely factually correct head knowledge whereby we forgo any practical loving works toward others. Our aim is to serve one another, Christ’s body, the church. We ought to be biblical, which involves our use of our minds, our hearts, and our hands.
Recommended?
Allison and Köstenberger have provided an accurate and faithful book on the Holy Spirit. It fits the aims of the series, offering an orthodoc perspective of the Spirit, his personhood, divinity, and connections to all parts of Scripture. Rather than being a “third wheel,” the Spirit is integral to our understand of Scripture and to our walk as Christians. Let us be careful not to neglect his work in our lives.
Lagniappe
- Author: Gregg Allison & Andreas Köstenberger
- Paperback: 576 pages
- Publisher: B&H Academic (June 1, 2020)
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