Bible and Liturgy

sources, illuminated by sociological studies that feature the relational rather than economic dimensions of gift-giving. In the Greco-Roman world gifts ‘create and sustain social ties’ (p. 81). With this understanding of gifts, Griffiths studies three summary statements in Acts (2:42-47; 4:32-35; 5:12-16) and strives to elucidate the nature of their relationship to the gift (dōrea) of the Spirit (e.g., Acts 2:38; 10:45). Griffiths asks, ‘What type of personal relationship does Luke portray . . . by God giving the gift of the Spirit at Pentecost?’ (p. 209). Consistent with current trends, Griffiths offers an expansive answer. In successive chapters he argues that the gift of the Spirit produces: witness, teaching, signs, and joy (chap 5); prayer, praise, and gratitude (chap 6); as well as communal sharing and unity (chaps 8-10). Griffiths concludes, ‘the gift of the Spirit affects every area of life’ (p. 210). Griffith is to be commended for his clear prose, thorough research, and numerous creative insights. He helpfully highlights the social significance of common meals (pp. 155-172) and acknowledges the difference between the views of the Essenes and the Jesus community with respect to possessions, noting the former practiced ‘shared ownership,’ the latter ‘shared access’ (pp. 157, 182). Griffiths’ study has two significant limitations. First, his analysis is limited to passages that speak of the Spirit as a gift and a few summary statements in Acts. Griffiths ignores the bulk of what Luke actually states about the Spirit. Thus, his conclusions are built upon a tenuous, untested, foundation. Secondly, Griffiths chooses to analyze Luke’s gift-giving language against the backdrop of the Greco-Roman rather than Jewish sources. Yet, in view of Luke’s numerous references to the LXX (e.g., Joel 3:1-5; cf. Num 11:29) and his portrayal of the Spirit as the source of prophetic inspiration (i.e., inspired speech and charismatic wisdom; Acts 2:17-21; cf. Luke 10:1-16), the Jewish background appears to be the more reliable guide. These limitations, I would argue, restrict Griffiths’s view. For example, on the basis of Luke 11:13 he asserts that the gift of the Spirit is ‘the ultimate good gift’ (p. 133), which is nothing less than the ‘power’ that binds ‘believers to one another and to God’ (p. 211). However, in Luke-Acts ‘salvation’ and ‘forgiveness’ (aphesis) frequently describe God’s redemptive blessings. Are not the disciples’ gratitude to God and their generosity toward one another linked primarily to the divine aphesis, which is indirectly linked to the Spirit who inspires proclamation of the gospel (Luke 24:46-49; Acts 2:38; 5:31-32)? This might explain why the disciples need to pray for the Holy Spirit (Luke 11:9-13; 12:11-12), particularly when they are commanded to stop speaking about Jesus, after Pentecost (Acts 4:18, 31). We must be careful to read Luke on his own terms and not force him into preconceived Pauline or Johannine categories. On this point, I believe Gunkel read Luke more accurately than most contemporary scholars. Unfortunately, Griffiths uncritically follows the latter. Griffiths’s study raises numerous questions, and this too is part of its value. With this fine book Griffiths has given us all a valuable gift.