This book is a welcome addition to the literature on the Spirit in the New Testament. As Warrington informs, it developed out of his postgraduate course on Pauline pneumatology, his course on the Spirit in Luke-Acts and because, according to many of Warrington’s students, of limited analysis of the Spirit and his work. The author clearly states that he does not intend his book to, ‘function as a commentary on individual books’ (viii), but to elucidate the ‘significance of the Spirit to a first-century readership with implicit relevance and application to a contemporary readership’ (ix). Warrington is, ‘interested in the practical application of a knowledge of the Spirit’ (1). Useful study questions concluding each chapter support this purpose. The author aims to take a balanced approach, avoiding the extremes of both academia and popular writing (vii). in this task he seems to have done admirably well.

The book is comprised of nineteen chapters following the general order of the New Testament canon. The letter to Philemon, that of James, 2 Peter, 2 and 3 John are absent as they do not contain, in the author’s view, any references or any pertinent references to the Spirit. This should not deter the reader as Warrington strives to be consistently text centred and generally remains so. He illuminates the text with abundant, well researched cultural and OT background information. The material is concise and highly readable, under-girded by a healthy theology.

In the gospels, Warrington finds that the Spirit inspires speech, preaching, worship, prophecy and prayer. He is associated not only with Jesus’ birth but also, ‘affirms the uniqueness of Jesus and facilitates his supernatural ministry’ (26) thus exalting him and his nature (36, 37). The Spirit plays a greater part in the Acts of the Apostles than in the other New Testament books. This being the case, Warrington’s examination of the texts, though good, could have been more penetrating. For instance, in Acts 8:14–19 the role of apostolic authority in the believing community is not noted (57–58), neither is the Spirit’s capacity to bring judgement in the case of Acts 5:3, 9; 7:51; 28:25. Warrington finds that the Spirit in Acts operates in a similar mediatory role to that of Jesus in the gospels (50). The Spirit is, ‘the catalyst for change’ (59) empowering, guiding and fulfilling God’s plan.

In Romans the Spirit is called holy (1:4). This is pivotal as Warrington sees the Spirit in the Pauline corpus as the one who not only initiates and carries through salvation, setting apart the believer and providing them with spiritual gifts, but the Spirit also preserves, helps and empowers believers for holy living in fellowship with God and in fellowship with the believing community. As the need arises Warrington adeptly clarifies theological tensions, for instance between the Law and Spirit as it relates to the old and new covenant. The Spirit inspires the believer to love, praise and worship et cetera. So the believer is not to grieve the Spirit, but to be filled with the Spirit, to be sensitive to and to take advantage of his limitless generous resources.

According to Warrington, Peter’s and John’s primary contribution is the encouragement of the believers that the Spirit is present with them in their suffering (201, 206–207, 214–20).

Warrington has provided a well rounded and, on many levels, practical work. It will benefit church leaders, students and believers who want to know more about the Spirit in their lives.

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