Coming on in here. What we're doing is a multi-year-long doctrinal survey. We're kind of like you're in seminary now, so congratulations. We divided all of theology into 10 major categories, and the first two are theology proper—the doctrine of the first person of God, the doctrine of the Father—and the second is the doctrine of the second person of God, the doctrine of the Son, known as Christology. We finished that last week.

So this week we begin what comes next after the doctrine of the Father, the doctrine of the Son? What is this?

Did you say Mary? Is that what you said, Andy? Yeah, that's right—the doctrine of Mary, the mother of God. No, it's not Mary. What is it, Nate?

Holy Spirit. Good. Do you know the fancy pants word for that? Pneumatology. Pneuma is spirit or breath or wind in Greek. So we're going to be starting our pneumatology series, and as we tend to do, I think we'll begin by just collecting what we know.

We're talking about the Holy Spirit. What do you know about the Holy Spirit? We'll just start collecting ideas here, and then we'll organize it as we go. What do we know, Andy?

He's a person as opposed to a thing or a force. Right, so when we talk about the Holy Spirit, we should use personal pronouns like he instead of it. He is a he. He's a person. He has intellect, emotion, and will, and we can walk through and show things like where we see the emotion of the Holy Spirit, Andy. Can you think of this?

We're not to grieve the Holy Spirit.

He's a person who has an experience, an experiential thing. We can walk through and see all that. Sometimes when it comes to heretical questions about Jesus, we deny not his personhood but his deity. We tend to have to argue: no, everybody knows he's a person, but we're telling you he's God. When it comes to the Holy Spirit, it's kind of the opposite error, right? We have to establish that he's a person. All right, very good.

Holy Spirit, what do we know? Big ideas, Robin?

He's been—this is great—he's been part of the Trinity since the beginning. What's so strange? That's fair. It's almost impossible to talk about the Trinity without being heretical. He's part of the Trinity. The Spirit is co-eternal with the Father and the Son. And yet—what's the yet part of that? Yes, proceeds from the Father. Co-eternal, yes, I meant co-eternal if I didn't say that.

In the same way that the Son is—well, not in the same way, but similar to how the Son is begotten of the Father, the Spirit proceeds from what we would say in this room both the Father and the Son. So there's something—and it's weird, so forgive me—derivative about the Holy Spirit, right? The Father is God, prime and original and forever. There has also been a Son who is begotten, and there has also been a Spirit who proceeds from what we would say from the Father and the Son. Some would say just from the Father. We'll get to that in a little bit, okay, Robin?

So they're speaking against the Trinity, okay? I have not seen this billboard, but you're telling me there's somebody that claims that Trinitarianism is probably polytheism? That's what they would say, right? Specifically idolatry—because we're calling something God that isn't God. I mean, to a certain extent, I appreciate the fact that they're saying it's important that we get that right. I think that we did, and from what you're describing, they're getting it wrong because I think we can richly demonstrate not only the personhood of the Holy Spirit but the deity of the Holy Spirit. We can chase that. We won't go all the way down that thing right now—that's getting into heavier stuff. But if we want to, we can do more about that.

Okay, Holy Spirit has specific jobs. Now, this is absolutely true, but it's going to be hard. We'll walk through and I have a list of things that the Holy Spirit does. One of the things—it's funny—is whatever the Holy Spirit does, there's a pretty good chance the Father and the Son are also doing it. They're shockingly cooperative with one another. But yes, there's a bunch of things. I'm curious, Judy. Does anything spring to mind as particular tasks that you're most conscious of?

Absolutely—conviction. Huge. Excellent, okay, so Judy's just observing the Holy Spirit's work of conviction.

The Roles and Functions of the Holy Spirit

I'd say delegated assignments—a certain task is a division of labor within the Godhead, if you will. The Father plans our redemption, Christ accomplishes our redemption, and then the Spirit applies it. We could make a list and probably come up with the major things that the Holy Spirit is described as doing. That'll be a really fun exercise.

Nate mentioned that when he thinks of the Holy Spirit, he thinks of what he has done over time since the beginning of time, and how important a role he plays in everyday decision-making. So the Holy Spirit influences our decision-making. Both the Old and New Testaments demonstrate this—maybe more consciously in the New Testament—but throughout Scripture the Holy Spirit is demonstrated to be a guide for believers. He guides us, he directs us. We'll unpack that more depending on how this class goes next week.

Judy mentioned that the Spirit is a teacher. That's similar to what she said earlier. In the upper room discourse, Jesus describes the Spirit in John 14, 15, and 16, most of all saying that he's going to remind us what Jesus said and illuminate the scriptures to us. That'll be important for us to look at.

Bob said the Spirit indwells believers. That's really what I'm going to want to unpack next week—what it means that he indwells us and also what it means that he fills us. These are not synonyms; they actually mean something distinct from each other.

Gary mentioned Ephesians language here: the Spirit is treated like he is the earnest—the down payment. Because God has given us his Spirit, it gives us confidence that we'll get everything else. That's a really important one.

Kelly Sue brought up that Jesus says when the Spirit comes, he will convict the world of sin, righteousness, and judgment.

When the Spirit comes, he will convict the world of sin, righteousness, and judgment — John 16

His job is conviction. I've sometimes wondered if what Disney depicts as Jiminy Cricket—your little conscience—is something akin to that, but more glorious.

Nick mentioned that Jesus calls him the Counselor in that upper room discourse in John 14 to 16.

Jenny brought up the Spirit of truth, which is consistent with his illuminating of the scriptures. What else is his role regarding the scriptures? He revealed it obviously—that's similar to illuminate—but prior to revealing it, prior to illuminating it, do you know what he did? He inspired it. He wrote it. Peter says that men were carried along by the Holy Spirit as they wrote the scripture. So the Spirit is the primary author of the word of God, and then he comes along and illuminates it in our hearts.

Gil brought up the word pericles. When the Bible says "Counselor," is that a different translation of pericles, or is that the same? Pericles is also translated as "Advocate" in some passages. Jesus uses it in the upper room just four or five times, and then John uses it again in 1 John 2:1 talking about Jesus being our advocate. So Jesus uses the same word for both the Holy Spirit and for himself.

Scott mentioned that the Spirit is the action, the interaction between us.

Oh, okay, I like this. And some of you will know why I like this. So we'll come to the well—they're gonna come. I'm gonna kind of expand that a minute, but Scott asked the question: is he the action? And then he says between God and us. And the answer is yes. But there's a little bit more depth to that than you might know. I'm tempted to chase that down, but I'm not going to yet because Gil has something he wants to say first.

You mentioned about the spirit inspiring, which I agree with. So obviously we know about the Old Testament being written. So is the Holy Spirit in the world in the Old Testament as well? But then just like in the New Testament—so like, he wasn't... Okay, this is great. When the Holy Spirit obviously he's everlasting, like he's gone, right? When do you show up?

Yes, okay, this is such a great question. Okay, so what Gil is saying is: if the Holy Spirit wrote the Old Testament, which he did, then he was around during the writing of the Old Testament. Amen, amen. Also, he's co-eternal, so he was there forever. He always has been. But doesn't it seem like he's a little bit more prominent in the New Testament? And certainly we would not say that Jews were Trinitarians—father, son, and Holy Spirit. But it's not as if they went from Judaism to Christianity like one God to three persons. There was never a time that they were like Unitarians. Do you feel this, right?

So we would say: got the father, got the son, got the Holy Spirit. And therefore always all three. But it's not until we meet the third that we become particularly conscious of the second. Does this sit okay with me? Okay.

And yet, and yet, and yet—what is the earliest time that the Holy Spirit is mentioned in the scriptures? What verse? One, baby. I mean, it is early, right? The spirit of God. What was he doing? Hovering over the waters, right? So the first thing he's ever described as doing is being present in the midst of all creation.

And so yes, so we have—it is true, Gil, that the Jews didn't—the Jews would never have described themselves as being Unitarians. And yet there's all this evidence throughout the Old Testament that the spirit of God—which they may have, it's possible, it's very reasonable—they may not have thought of the spirit as being a person, but just simply being the manifestation of the father or something like that. But yeah, he is a person. He was a person. And he shows up in one. It's pretty good, I would say, right?

And then the Holy Spirit also gets specific mentions as the story develops, as the Old Testament develops to this climax that we've talked about. Ezekiel 36. Remember, the whole Ezekiel 36 is the language of the new covenant. The whole driving point of Exodus 36:24 and following, Jeremiah 31:31 and following, Deuteronomy 30, and all through that is:

I'm gonna put my spirit in you. I will move you to follow my decrees. — Ezekiel 36, Jeremiah 31, Deuteronomy 30

And then Ezekiel 37, coming out of 36, is the whole story of the valley of dry bones. Everybody is raised from the dead. And what's the point? They're just dead bodies. But then the spirit—he breathes the Ruach, the spirit, into them—and they come alive. So the spirit is actually prominent.

But it doesn't follow that it was recognized. We do live in a kind of a sense of progressive revelation. The more that we learn, the more time passes, the more it shines light on things that have already happened. And so he's always been present. He's always been a person. But I don't think, generally speaking, the people of God understood the distinction between the Father and the Spirit until we saw the absolute distinction between the Father and the Son and the Spirit. And then I think it kind of lit things up. Does that feel fair? Don't burn me for that. Does that feel okay?

All right, the Old Testament referring to one true God—El is actually singular. El is sender. El is God singular. Oh, singular, yeah. God is never referred to by him. It's all referred to as Elohim. It's a plural, right? Which is why I think you probably in the very, very beginning of Genesis:

Let us make man in our image, in our likeness. — Genesis 1

Do you ever notice that? The plurality of that—in our likeness. You kind of like, what are you getting at right here?

Some would say that's just the royal we, but I think there's more going on here. I think God is making us relational beings in the image of God who is fundamentally a relationship—Father, Son, and Holy Spirit.

A couple more questions, and then I'm gonna try to organize some of this.

Judy, one thing you raised: when you talk about the Old Spirit in the Old Testament, the Spirit came upon people. But in the New Testament, that's different. Absolutely, that's an important distinction that might not have been made clear.

When Jesus says, "I'm leaving, but don't worry—in fact, it's good news that I leave because unless I leave, the Spirit won't come"—this is not the first time the Spirit's coming. He's omnipresent. He's always been here. But what Jesus is referring to is a complete change of state wherein the Spirit of God indwells His people. That is new. That is different.

There were a couple of times in the Old Testament where you see a particular Holy Spirit interaction with Saul, a particular Holy Spirit interaction with David, where the Spirit would come upon these people and they would prophesy. What we enjoy and what we have available to us is different. There is a significant change of state—not just when Jesus came, but when Jesus rose and left. Per the New Covenant, per Ezekiel 36, He puts His Spirit in us. It's new. It's different. The rules of the game change significantly from 2,000 years ago.

Taylor mentioned that the Holy Spirit is our grace and peace. So when Paul addresses people and says "Grace and peace to you from the Father and the Son"—grace and peace is the Holy Spirit. This is gonna take a little unpacking.

Power and Witness

Chris brought up a huge passage: Acts 1:8. "You'll be my witnesses... to the ends of the earth. But not yet—just sit down for a minute. Wait until the Spirit comes." The Spirit will not only direct us and guide us and fill us, but the function of that is power.

Understanding the Trinity

Here's what Taylor is referring to. One of my deep influences is Jonathan Edwards—a pastor, teacher, and theologian. Brilliant. Probably the smartest person to ever walk in North America. He wrote an unpublished essay on the Trinity that we have. In it, he tries to unpack how God can be three and one, coeternal and coequal. How is that possible?

He begins to delve into what might actually be true. The essence of his argument is this:

There's Susan. There's Susan, and then there's Susan's conception of Susan. Susan has some awareness of what she had for breakfast, what she enjoys doing. She thinks she knows roughly how tall she is. But she probably doesn't know what she had for breakfast 96 days ago, and she's probably wrong about any number of things about herself. She certainly has no idea how her kidney actually functions. So there's Susan, and then there's Susan's understanding of Susan. They're not exactly the same, but it's a stick figure drawing—ish.

But if Susan were omniscient, if she knew everything about herself, and if her mind never turned away from herself—if there were Susan and Susan's perfect reflection of herself—then her reflection would be an exact duplicate of herself.

Edwards argues that this is in fact the case with God the Father. He is always thinking of Himself with a perfect, total, absolute, coherent understanding of what He is. That reflection of Himself, that thought of Himself, that logos of Himself, has from all eternity sprung to life and is in fact the second person of the Godhead. The Son is the Father's Self-reflection, which has always been happening.

Okay, now that's strange, but stay with me because it's gonna get stranger. If that's true, then Edwards goes through to make a pretty strong biblical case for it. Well, then the question is: okay, but what's the spirit? Who's the spirit? Because remember, the spirit is a person, not a thing.

And what he argues is that between the Father and the Son—this is kind of similar to what Scott said, similar to what Scott said—between the Father and the Son there is a perfect affection, an action of being. As the Father adores the Son and as the Son adores the Father, and this mingling of love and action between the Father and the Son itself is so rich, so alive, that it has from all eternity sprung forth alive and is the third person of the Trinity—is the Spirit of God. The love of God is the Spirit of God, but it is alive and is a person.

Okay, now you could stop right there and be like, "That's insanity, maybe." But Edwards is smarter than you are, and he makes a pretty compelling case if you read this essay.

The Biblical Evidence

Among the arguments that he makes for this is this, and this is what Taylor was referring to: Have you ever noticed that there's a lot of times that the New Testament acts like a Binitarian? It'll say things like:

Grace and peace to you from God the Father and the Lord Jesus Christ

And you might be tempted to be like, "Wait a minute. Why is it always like: God the Father and Jesus? Why doesn't it say: grace and peace to you from God the Father, the Lord Jesus Christ, and the Holy Spirit who dwells in you?" Why not?

Why is it that you can find numerous places that the Bible will say that God loves you, that the Father loves you, that the Son loves you?

The life I live in the body, I live in the Son of God who loved me and gave himself for me.

But you will never find a passage that says that the Holy Spirit loves you. Why is it that so very often we will talk about the love, or the grace, or the peace of God the Father and the Son, but never the Spirit?

Edwards' answer? I'll tell you, don't take a swing. Because the Spirit is the grace and peace. That passage is Trinitarian; you just don't recognize that one of those persons is being described as the function of the love of God. Isn't that fascinating?

I mean, you can read it out. If I have, I probably emailed it out to you guys already, but maybe I did not know. But I can send it again. But it's gonna take a while to read because it's complicated.

The Spirit as God's Love

I think there's a strong case to be made that the Spirit of God is the love of God alive and living in us. That what we're being invited into—the person that he has placed in our hearts—is the person who is the energy and action and affection that from all eternity bounces back and forth between the Father and the Son.

And this is a little bit crazy. This would explain—it might be wrong. Edwards might be wrong. I think he's right—but it explains an awful lot of stuff, including why we would argue that the Spirit proceeds from both the Father and the Son.

So if you had a chart of this: you've got God the Father, prime, original—and it's almost borderline heresy at all times—but there is the Father, and then begotten of the Father is the Son. The Son is unmistakably, in some regard, derivative of the Father, okay? Begotten of, right? Is that okay? But then the Spirit is proceeding from both the Father and the Son. And if there is this love that interacts between the Father and the Son, if that is Spirit, then it's rather tidy. It rather works.

The Filioque and Church History

Okay, so let's talk about this procession thing. Do you know that the first split and the first massive split in the church was not between the Catholics and the Protestants? What preceded that? Yes, between the Western Church and the Eastern Church—is what we would say between the Orthodox and then, you know, so the Catholics and the Protestants or the Western Church. The Orthodox would be like the Coptic, the Egyptians, you know, Ethiopia, that part of the world. Is the Ethiopian church Orthodox? I think it is. I might be wrong about that. I hold that lightly.

But there was a split before there was the Protestant Reformation, and it was about this exact question: Does the Spirit proceed from only the Father, or from the Father and the Son? And I'm a Protestant, and I think that we're right. I think that the answer is that he proceeds from both the Father and the Son.

Let me show you what—and you may be like, "Who cares?" Well, there's actually a massive, massive deal in church history. So let me show you a couple of things. The Spirit, the Holy Spirit, is described both as the Spirit of the Father and as the Spirit of Christ.

Let me read you a couple of these. Matthew 10:20:

It will not be you speaking, but the spirit of your father speaking through you — Matthew 10:20

Clearly the spirit is of the Father. Romans 8:10:

But if Christ is in you your body is dead because of sin, yet your spirit is alive because of righteousness. And if the spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his spirit who lives in you. — Romans 8:10-11

The spirit of him who raised Jesus from the dead is the spirit of the Father. Second Corinthians 1:

Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his spirit in our hearts as the deposit guaranteeing what is to come. — 2 Corinthians 1

Or Ephesians 3:14:

For this reason I kneel before the Father from whom his whole family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his spirit in your inner being. — Ephesians 3:14-16

He's the spirit of the Father over and over and over again. But wait, there's more. Listen to Romans 8:9:

You however are controlled not by the sinful nature but by the spirit. If the spirit of God lives in you, and if anyone does not have the spirit of Christ, he does not belong to Christ. — Romans 8:9

So it's not just the spirit of the Father. He's also the spirit of Christ. Galatians 4:6:

Because you are sons, God sent the spirit of his son into our hearts, the spirit who calls out "Abba Father." — Galatians 4:6

Or Philippians 1:19:

For I know that through your prayers and the help given by the spirit of Jesus Christ, what has happened to me will turn out for my deliverance. — Philippians 1:19

That's in the passage we're preaching on this morning though—I didn't make a scene about it.

Or how about First Peter 1:

Talking about the Old Testament saints who were trying to find out the time and circumstances to which the spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. — 1 Peter 1

You with me? He is the spirit of the Father. He is the spirit of Christ. He proceeds from both. There is something—even if Edwards is wrong—there is something cooperative about the Father and the Son. Again, we use the word "begotten" for the Son only, but the Spirit proceeds. He comes from, in some borderline heretical sense, derivative of both Father and Son. You with me?

The Spirit's Origin: From Both Father and Son

If you want to let me go one more thing the other way that we can see this—and I think the reason that we happen to be right in this debate is that the New Testament describes not just the ontology, not just that the spirit is being of the Father and of the Son, but also coming from the Father and coming from the Son. So it's going to go like this. Listen to these passages through this lens. John 14:26:

But the counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and remind you of everything I've said to you. — John 14:26

John 15:26:

When the counselor comes—this is Jesus speaking—when the counselor comes, who I will send to you from the Father. Do you see how Brady it is? He comes from the Father in the name of Christ. He comes from the Son. — John 15:26

Or it's sent by the Son from the Father, the spirit of truth. It goes out from the Father. He will testify about me. Acts 2:33:

Exalted to the right hand of God, Jesus has received from the Father the promised Holy Spirit and has poured out what you now see in here in the manifestations of the spirit. — Acts 2:33

So they're both very engaged in this.

Okay, so Carl is saying there is this passage here about the unforgivable sin, this blasphemy against the Holy Spirit. We will probably give that before we move on—probably not today—but we'll unpack that a little bit. What's going on there? That's a little bit of a complexity surrounding us, so we'll take a look and we'll chew on that some, and that might be helpful.

The Spirit as Power and Love

Robin, it also be to assume he is the power of God or the manifestation of the power. That's interesting. So Robin's pointing out that we're arguing—or at least Edwards's case, which I'm supportive of—is that the spirit of God is the love of God that exists between the persons of the Godhead. Robin's question is: is he also therefore the power of God?

Well, that's interesting. So simple answer: I don't know. But whatever the spirit is, the spirit is not part of God—the spirit is God. And so whatever is true of God, the spirit has the ability to manifest to us. Right? So most famously, his fruit is love, joy and peace, patience, kindness, goodness, and all the rest. But all of the gifts of the spirit come from him.

He is the one. He is the empowering agent for his people. He's all of those things. I think that I would stop short of saying that power is what he ontologically is. I think love is ontologically what he is, but he manifests all that God is and it's probably above my pay grade to go beyond that. I don't know—these are complicated questions.

Okay, Isabel. I'm going off what she said: would it be safe to say that his love is his power because that is his love working in us and that's powerful? I would say that his love is his power in which—maybe I don't know. I mean, it's surely all he is at all times. But I don't know. There might be implications of that that I would regret if I affirmed it. But it might be true. I just don't know.

We're starting a Sunday school class the next week in the chat. It's gonna be great. It's gonna be great. Okay, thank you for that. That's really helpful.

Adam, yeah, your point—I think that God the Son manifested it like in Jesus helps me understand aspects of the Holy Spirit that I couldn't have just from God the Father. Maybe like, the personal nature of Jesus and who he was in his ministry and the tangibleness of him walking in flesh and the things that he did with the disciples—in all those things, we get that in the Holy Spirit. One man couldn't do that with billions of people. I think that's what you're saying. I think in what maybe translates from God the Son in what we get in the Holy Spirit—also from other things that you know from God the Father that he is—but Jesus, what Jesus did in his life and who he was like helps me see the Holy Spirit and his aspects a little bit differently maybe than just thinking about it in God.

Yeah, okay, so Adam is alluding to the fact: when Jesus says, "It's good that I go away because the Holy Spirit comes," you might be like, "Well, that doesn't feel like that's better. Would you rather have Jesus right here?" I mean, it's like that's hard to beat. But the Holy Spirit—Jesus was embodied, right? Whereas the Holy Spirit is embodied here and here. He indwells each one, and there's something that we have because the Spirit of God is alive in us that's not reproducible if Jesus is walking around Jerusalem and we're in Roanoke, you know? But it still seems like anything besides Jesus being next to you seems like it's a complicated thing. So we may need to unpack that a little bit too.

Okay, Massey, and then I'm gonna try to glue us all together before we get out of here.

Mike, there's the far craziness—your mystery though about the Holy Spirit is in Colossians 2. It says:

In Christ the fullness of the Godhead dwelt in bodily form — Colossians 2

Which is this craziness, right? I mean, what on earth? It says, and you have that same fullness. So if Christ doesn't leave, then it's not possible for us to all be walking God heads—even though we're not God. Yes, I mean Mike, then the New Testament makes a much bigger scene about the significance of the indwelling Spirit than I think we generally tend to experience, right? I mean, it's a huge, huge deal. And so we're gonna give—we're gonna—that's gonna take a couple of weeks to really unpack. What does it mean that he would indwell us, right?

The Trinity as Dynamic Community

Let me show one more thing. This is in case the Edwards thing is a bridge too far. Here's how Lewis addresses it—same thing that Edwards says. This is in Mere Christianity in his chapter on the Trinity. He says:

In Christianity, God is not a static thing—not even a person (and you might be like, "What? Listen, hang on!")—but a dynamic, pulsating activity, a life, almost a kind of drama, almost—if you will, not think me irreverent—a kind of a dance.

He's not denying that God is a person. He's saying that he is a community of persons. He's more than personal. He's super-personal. And then he says this—this is exactly Edwards:

The union between the Father and the Son is such a live, concrete thing that this union itself is also a person. I know this is almost inconceivable. But look at it thus: You know that among human beings, when they get together in a family or a club or a trade union, people talk about the spirit of that family or club or trade union. They talk about its spirit because the individual members, when they are together, really do develop a particular way of talking and behaving which they would not have if they were apart. It is as if a sort of communal personality came into existence. Of course, it's not a real person—it's only rather like a person. But that is just one of the differences between God and us. What grows out of the joint life of the Father and Son is a real person. It is, in fact, the third of the three persons who are God.

That's his argument, right? Now Lewis is not Scripture, and he might be wrong too, but in Mere Christianity in this chapter on the Trinity—that's the argument.

What is the Holy Spirit? I think the Holy Spirit is the love of God that exists between the Father and the Son, and then per Scott's comment earlier, between God and us. The same love.

Jesus is praying to his Father that we would experience and be loved by the Father in the same way that the Son is loved by the Father. — John 17

That same energy of love and affection that exists between the Father and the Son would be directed to us. What madness, right? That is what it is. And when God comes to live in your hearts, I think it is the love of God alive in your hearts, and then he does a whole bunch of stuff.

We are out of time. I'd always dramatically overestimate what we can get done here. So here's what I want you to do: you can think about this over the next week, and then we'll begin here, kind of where Judy set us up, which is, what does he do? Right? We've already mentioned a few things. He inspires the scriptures. He convicts of sin. He hovers over water. But let's start there. What does he do? What are his roles? What are the functions of the Spirit?

You might come prepared—maybe do a little bit of quick research. Like, what does the Spirit do? Jot down a list, and then we'll try to come up with—we won't be comprehensive, but we'll take a swing at it. How many of these things can we grab? What does the Holy Spirit do?

And then probably the following week, we'll really drill down on my favorite thing that he does, which is indwell his people—to guide us, to direct us, to empower us. We'll talk more about that.

Good enough. All right, we'll see you next week.