Name: Stephen T.

Adair
Student ID Number: 2060329784
Email Address: adair.steve@gmail.com
Course Name: The Doctrine of the Holy Spirit
Course Number: NT 573 ISR303
Assignment Number: Assignment 1b
Audio Number: N/A
Project Number: N/A
Date of seminar (if applicable): N/A
Course instructor for seminar (if applicable):
Location of seminar (if applicable): N/A
**The Module Number, Audio Number (if applicable), and Project Number (if
applicable) must be accurate in order to process the lesson and record the grade. The
correct information is stated in the Course Study Guide.
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Study Guide Code/Date/Version
found on the first page of the Study Guide: 20120404
Degree Program: MA in Biblical Studies
Address: PO Box 2132
City: Mossel Bay
State: Western Cape
Zip: 6500
Country: South Africa
Telephone: +27 44 690 5133
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PLEASE TYPE THE REQUIREMENTS FOR THIS LESSON SUBMISSION AS

THEY APPEAR IN YOUR STUDY GUIDE HERE
Independent Study students must write a one-page double-spaced abstract for each
required text as described under Abstract Content and Abstract Format below. Please
submit each abstract separately as you complete them. You will receive a grade for each
abstract. The percentage value for each individual abstract is determined by dividing 20% by
the number of required textbooks in this course.
Abstract Content
1. Begin each abstract with the bibliographic citation for the text. Please consult the
current edition of Kate L. Turabian’s A Manual for Writers of Research Papers,
Theses, and Dissertations for the citation information needed. The citation serves as
the abstract title.
2. 2. Beneath the citation write a one-page double-spaced abstract in normal font that
describes in the following order:
· Key concepts in the book;
· Strengths and weaknesses of the text; and
· Issues or concerns raised for you in relationship to life, work, or ministry.

Cole, G. A., “He Who Gives Life: The Doctrine of the Holy Spirit”, Crossway
Books, 2007.

Structured in four parts, Cole first discusses the Person of the Spirit, then reviews Old

Testament and New Testament on the Holy Spirit respectively, before drawing his final

conclusions.

In Part 1 Cole develops the theme of the person of the Spirit, focusing on the mystery

of the Spirit, noting that this mystery is not a puzzle to be solved, but rather emanates from

the fact that mankind does not possess the ability to fully comprehend. Cole goes on to

discuss the historical development of the doctrine of the Trinity, particularly the

understanding of the personhood and the deity of the Spirit.

Part II explores Old Testament perspectives, beginning with the role of the Spirit in

creation, and moving to a discussion on the understanding of the Old Testament authors with

respect to the Spirit as a distinct person in the Godhead. Cole then considers the role of the

Spirit in Israel, concluding that three themes that characterize the work of the Spirit are: care

and governance; communication; and divine presence.

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 In Part III, Cole focuses on the New Testament witness concerning the ministry of the

Holy Spirit. Using a unique approach, the author considers the role of the Holy Spirit in

relation to the major “Christological moments”1 finding compelling pneumatological

significance in all but two of these2. Cole emphasises that the Holy Spirit continues the

ministry of Jesus after the ascension, bringing comfort, advocacy, and teaching, and assurance

to God’s people.

Cole briefly discusses baptism in the Holy Spirit as well as spiritual gifts and their

relevance for day, taking a middle road between cessationism and continuationism, calling his

position “open but discerning”. This discussion is somewhat disappointing as it rather

superficial in some places3, regards interpretation “too difficult” at times4 and includes some

weak exegesis in others5.

The final chapter is simply an account of personal conclusions drawn by the author.

1
Incarnation, baptism, temptation, transfiguration, mighty works, death, resurrection, and the ascension
of Christ.
2
The transfiguration and ascension.
3
For example, on page 197 Cole simply makes the statement that baptism in the Spirit is associated
with “Christian conversion-initiation” without referring to any biblical evidence or discussion on the
subject. Another example of superficial argumentation is found on page 205 Cole asserts that the
accounts of baptism in the Spirit in Acts are “arguably extensions of Pentecost rather than a paradigm
for today”. This opinion is not derived from scripture itself, but is predicated on the lack of such
tangible experiences in many denominations of the modern church. A third example is the assertion, in
agreement with Ramm and Fergusson (page 206), that pneumatology should not be determined from
narrative scriptures, but rather from didactic scriptures. This is simply superficial theology which
dismisses important aspects of biblical testimony regarding the Holy Spirit. It is interesting that no
theologian makes similar assertions regarding the use of narrative scripture to formulate Christology.
4
For instance, on page 204 Cole states that the differences in the Acts accounts of baptism in the Spirit
makes it “too difficult” to draw conclusions on normative experience. For many, there is little difficulty
at all. Whilst there are variations on the timing of the baptism, there are strong agreements on the
nature of the experience; in all cases Baptism in the Holy Spirit was a tangible experience for both the
recipient and those observing.
5
For example, on page 195 Cole states that there is no exegetical evidence that baptism in the Spirit on
the Day of Pentecost resulted in empowerment to witness, preferring to assert that this was a “filling
with the Spirit”. Cole simply ignores the fact that in Acts 10:15-16 Peter compares this event with that
of the House of Cornelius, and refers to the experience as a “baptism with the Holy Spirit and with
fire”. Cole then seems to contradict this position on page 197, asserting that baptism in Spirit is about
confessing Jesus as Lord; confession and witness are intimately related as confession really means
public confession, and again on 207 where he acknowledges this event to be a baptism in the Holy
Spirit. Again, on page 219 and 244, Cole asserts that Ephesians 5:18-21 is not concerned with the
empowerment of the Spirit to sanctify or empower individuals, but is concerned with Pauline
ecclesiology. This is poor exegesis as Ephesians is a letter which defines God’s purpose as bringing
individuals together under one head, even Christ (Eph. 1:10), and then goes on to explain the calling
and behaviour of individuals within the body corporate. Harmony amongst the corporate body is only
possible because each individual is under the One Head. Finally, on page 254 Cole asserts that the
reference to “when the perfect comes” in 1 Cor. 13:10 refers to the full canon of scripture rather than
eternity. This is another example of weak exegesis as the formation of the canon has not resulted in us
being able to see Jesus “face to face” or to know Him fully, as we are “fully known”.

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