A Study of 2 Corinthians 13:14, for the Purpose of Determining the Significance of the Phrase “the communion of the Holy Ghost,” and the Related Question of the Propriety of Prayer Made Directly to the Spirit’s Divine Person ÔH ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv, kai« hJ aÓga¿ph touv Qeouv, kai« hJ koinwni÷a touv ÔAgi÷ou Pneu/matoß meta» pa¿ntwn uJmw◊n. aÓmh/n. 1.) Attributed genitive (Adjectival genitive category #6)? The gracious Lord Jesus Christ, and the loving God, and the communing Holy Ghost, be with you all, Amen. -Note, though, that I had to supply “ing” to each head noun. This doesn’t work that well with the parallel texts. 2.) Genitive of production/producer (Adjectival genitive category #14)? (rarer category) The grace produced by the Lord Jesus Christ, and the love produced by God, and the fellowship produced by the Holy Ghost, be with you all, Amen. 3.) Ablatival genitive #2 (Genitive of source/origin) (rarer category): The grace that comes from the Lord Jesus Christ, and the love that comes from God, and the fellowship that comes from the Holy Ghost, be with you all, Amen. -Both #2 and #3 above fit the idea of an indirect prayer, asking for grace, love, and fellowship. The three things also fit with the economic distributions within the Trinity. #3 would make the statement that grace that comes from Christ (which does produce things, and thus is similar to #2—as does love that comes from God produce things, and as does fellowship that comes from the Holy Ghost). With #3, the statement would not be a direct affirmation that the fellowship is specifically with the Person of the Holy Spirit, but fellowship that comes from Him and is produced by Him with the Godhead generally and, possibly if the context supports it, with other saints as well. That the Spirit produces fellowship with the rest of the Godhead is a clear affirmation of Scripture. 4.) Subjective genitive (verbal genitive #1): The Lord Jesus Christ’s grace [for you], and God’s love [for you], and the Holy Ghost’s fellowship [with you], be with you all, Amen. -The nouns grace, love, and fellowship all have verbs in the NT that are associated with them, charitao, agapao, and koinoneo. This fits in with “the [fact that verbal] . . . genitives are used with head nouns that involve a verbal idea. That is, the head noun has a verb as a cognate (e.g., basileuvß has basileu/w as cognate). The verbal genitive 1

construction, then, is a sentence embed involving, typically, a transitive verbal idea in the head noun” (pg. 112, GGBB, Wallace). The Word Biblical Commentary on this passage states: “Undoubtedly the genitive (touv kuri÷ou Δ∆Ihsouv Cristouv) is subjective, for Paul is not speaking about the grace given to Christ by the believer, but rather the grace from Christ to and for his people. . . . Most likely this second clause of 13:13 is a subjective genitive[.]” The commentary thought that the third genitive, “the communion of the Holy Ghost,” is also subjective, which would mean “fellowship produced by the Holy Spirit [i. e., among believers]” and that “fellowship with the Person of the Holy Spirit” would be an idea developing from an objective genitive, although it also thought the two were not mutually exclusive. Why must a subjective genitive be “fellowship produced by the Holy Spirit?” Why would it not be “the Holy Spirit’s fellowship [with you]”? 5.) As an objective genitive, the phrase in question would be “[your] fellowship with the Holy Spirit,” no? 6.) What of genitive of association (Adverbial genitive #8), where the first example actually uses koinonia as the head noun on pg. 129? Wallace, pg. 175, states that “BDF mention[s] verbs . . . whose lexemes carry an associative idea (such as koinwne÷w, e˚terozuge÷w, kolla¿w)” (pg. 175). Note sugkoinwne÷w is inherently associative. Then it would be “fellowship in association with the Holy Ghost.” The implied object of the nouns transformed into verbs is in the meta» pa¿ntwn uJmw◊n clause. It is thus grace meta» pa¿ntwn uJmw◊n, love meta» pa¿ntwn uJmw◊n, and communion/fellowship meta» pa¿ntwn uJmw◊n. Other texts in the NT have exactly this structure with the nouns in question in 2 Cor 13:14. An examination of Charis, Agape, and Koinonia with meta in the Rest of the NT Charis: Rom. 16:20 oJ de« Qeo\ß thvß ei˙rh/nhß suntri÷yei to\n Satana◊n uJpo\ tou\ß po/daß uJmw◊n e˙n ta¿cei. ÔH ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meqΔ∆ uJmw◊n. aÓmh/n. Rom. 16:20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Here there is a similarlity in oJ« Qeo\ß thvß ei˙rh/nhß and ÔH ca¿riß touv Kuri÷ou to 2 Cor 13:11, 14’s oJ Qeo\ß thvß aÓga¿phß kai« ei˙rh/nhß and hJ aÓga¿ph touv Qeouv. Rom. 16:24 hJ ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» pa¿ntwn uJmw◊n. aÓmh/n. Rom. 16:24 The grace of our Lord Jesus Christ be with you all. Amen. Here one thinks, “grace from our Lord Jesus Christ,” grace that comes from Him. Likewise with the texts below without comment. If these texts are wishes or prayers,

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then they are prayers to Christ. benediction format.

However, this would need to fit each text in the

1Cor. 16:23 hJ ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv meqΔ∆ uJmw◊n. 1Cor. 16:23 The grace of our Lord Jesus Christ be with you. Gal. 6:18 π ÔH ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» touv pneu/matoß uJmw◊n, aÓdelfoi÷. aÓmh/n. Gal. 6:18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. Eph. 6:24 hJ ca¿riß meta» pa¿ntwn tw◊n aÓgapw¿ntwn to\n Ku/rion hJmw◊n Δ∆Ihsouvn Cristo\n e˙n aÓfqarsi÷aˆ. aÓmh/n. Eph. 6:24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. Here the construction is a little bit different, but note v. 23: Eph. 6:23 Ei˙rh/nh toi√ß aÓdelfoi√ß kai« aÓga¿ph meta» pi÷stewß aÓpo\ Qeouv patro\ß kai« Kuri÷ou Δ∆Ihsouv Cristouv. 24 hJ ca¿riß meta» pa¿ntwn tw◊n aÓgapw¿ntwn to\n Ku/rion hJmw◊n Δ∆Ihsouvn Cristo\n e˙n aÓfqarsi÷aˆ. Eph. 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. The connection to v. 23 supports the idea that the grace in v. 24 is grace that comes from the Father and the Lord Jesus Christ, as do the peace and love. Phil. 4:23 hJ ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» pa¿ntwn uJmw◊n. aÓmh/n. The grace of our Lord Jesus Christ be with you all. Amen. Col. 4:18 ÔO aÓspasmo\ß thØv e˙mhØv ceiri« Pau/lou. mnhmoneu/ete÷ mou tw◊n desmw◊n. hJ ca¿riß meqΔ∆ uJmw◊n. aÓmh/n. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. Here the one who gives grace is not mentioned, but based on the parallel to Ephesians 6:23-24, it is reasonable to conclude that this is an ablatival genitive as well, “May grace that comes from God be with you.” Note, BTW, the similarity in all these closing benedictions to the statements that begin the epistles, such as ca¿riß uJmi√n kai« ei˙rh/nh aÓpo\ Qeouv patro\ß hJmw◊n kai« Kuri÷ou Δ∆Ihsouv Cristouv. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. (Eph 1:2). These conclusions are naturally considered as the same as those opening benedictions. 1Th. 5:28 ÔH ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meqΔ∆ uJmw◊n. aÓmh/n. 1Th. 5:28 The grace of our Lord Jesus Christ be with you. Amen. 2Th. 3:18 hJ ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» pa¿ntwn uJmw◊n. aÓmh/n. 2Th. 3:18 The grace of our Lord Jesus Christ be with you all. Amen.

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1Tim. 1:14 uJperepleo/nase de« hJ ca¿riß touv Kuri÷ou hJmw◊n meta» pi÷stewß kai« aÓga¿phß thvß e˙n Cristwˆ◊ Δ∆Ihsouv. 1Tim. 1:14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. Here the natural sense is ablatival, “the grace from our Lord was exceeding abundant.” Christ gave abundant grace, large measures of it, to Paul. 1Tim. 6:21 h¢n tineß e˙paggello/menoi peri« th\n pi÷stin hjsto/chsan. hJ ca¿riß meta» souv. aÓmh/n. 1Tim. 6:21 Which some professing have erred concerning the faith. Grace be with thee. Amen. The natural reference is, again, as with the endings of Ephesians and Colossians, to see the genitive as ablatival, “grace from God be with you.” 2Tim. 4:22 ÔO Ku/rioß Δ∆Ihsouvß Cristo\ß meta» touv pneu/mato/ß sou. hJ ca¿riß meqΔ∆ uJmw◊n. aÓmh/n. 2Tim. 4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. One naturally thinks “grace from Jesus Christ be with you” for the latter clause. In relation to the Lord Jesus Christ being with Timothy’s spirit, compare Philemon 25. Titus 3:15 Δ∆Aspa¿zontai÷ se oi˚ metΔ∆ e˙mouv pa¿nteß. a‡spasai tou\ß filouvntaß hJma◊ß e˙n pi÷stei. π ÔH ca¿riß meta» pa¿ntwn uJmw◊n. aÓmh/n. Titus 3:15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. Here again, “grace from God be with you.” Philem. 25 ÔH ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» touv pneu/matoß uJmw◊n. aÓmh/n. Philem. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. Heb. 4:16 prosercw¿meqa ou™n meta» parrhsi÷aß twˆ◊ qro/nwˆ thvß ca¿ritoß, iºna la¿bwmen e¶leon, kai« ca¿rin eu¢rwmen ei˙ß eu¡kairon boh/qeian. Heb. 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. This is not as closely related, but note that grace comes from God in this text. Heb. 12:28 dio\ basilei÷an aÓsa¿leuton paralamba¿nonteß, e¶cwmen ca¿rin, diΔ∆ h∞ß latreu/wmen eujare÷stwß twˆ◊ Qewˆ◊ meta» ai˙douvß kai« eujlabei÷aß: Heb. 12:28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

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Heb. 13:25 π ÔH ca¿riß meta» pa¿ntwn uJmw◊n. aÓmh/n. Heb. 13:25 Grace be with you all. Amen. Here, like at the end of Ephesians, etc. this is “grace from God be with you all.” 2John 3 e¶stai meqΔ∆ uJmw◊n ca¿riß, e¶leoß, ei˙rh/nh para» Qeouv patro/ß, kai« para» Kuri÷ou Δ∆Ihsouv Cristouv touv ui˚ouv touv patro/ß, e˙n aÓlhqei÷aˆ kai« aÓga¿phØ. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. Here, instead of apo, we have para + genitive for the relation of grace, mercy, and peace from the Father and the Son. Para + genitive is very ablatival. Note BDAG: A. W. gen., which nearly always as in Hom., Hdt., Pla., X. et al. denotes a pers., and indicates that someth. proceeds fr. this pers. (Hs 2:3 is an exception): 1. marker of extension from the side of, from (the side of) w. local sense preserved, used w. verbs of coming, going, sending, originating, going out, etc. 2. marker of one who originates or directs, from 3. marker of the point fr. which an action originates, from This reference thus provides further proof that the sense of the concluding benedictions is ablatival. Grace, mercy, and peace proceed from the Father and the Son. Rev. 22:21 ÔH ca¿riß touv Kuri÷ou hJmw◊n Δ∆Ihsouv Cristouv meta» pa¿ntwn uJmw◊n. aÓmh/n. The grace of our Lord Jesus Christ be with you all. Amen. Again, grace proceeds from the Lord Jesus Christ. The fact that these things Divine blessings equally from Father and Son (and Spirit, 2 Cor 13:14), proves the equality of the Persons of the Trinity. Agape: 1Cor. 16:24 hJ aÓga¿ph mou meta» pa¿ntwn uJmw◊n e˙n Cristwˆ◊ Δ∆Ihsouv. aÓmh/n. 1Cor. 16:24 My love be with you all in Christ Jesus. Amen. Paul’s love was with them, as 2 Cor 13:14 teaches that God’s love was with them. This would seem to be a benediction/indirect wish. “May my love with with you all.” “Love proceeding from me be with you all.” This, as with the “grace” verses, is ablatival, or a subjective genitive idea. 2Cor. 13:11 Loipo/n, aÓdelfoi÷, cai÷rete: katarti÷zesqe, parakalei√sqe, to\ aujto\ fronei√te, ei˙rhneu/ete: kai« oJ Qeo\ß thvß aÓga¿phß kai« ei˙rh/nhß e¶stai meqΔ∆ uJmw◊n. 2Cor. 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

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Here the head noun/gentive noun construction is reversed (or, rather, v. 14 reverses the order of v. 11!). This is only three verses before 2 Cor 13:14 and thus is important for its contextual contribution to that latter text. The construction here would either be an attributive genitive (“loving and peaceful God”) or a genitive of product (rarer category, “God who produces love and peace.”) If it is an attributive genitive “the loving and peaceful God be with you” in v. 11 then an attributed genitive in v. 14 would seem likely. Note that an exhortation to “be of one mind” and “live in peace” comes right before the “God of love and peace” clause. Thus, the context would tell us that this is the “God who produces love and peace,” I believe. This would then suggest that v. 14 is a genitive of production/producer, “love produced by God.” (BUT why cannot it be “the loving and peaceful God will be with you as you are of one mind and seek peace”?) Actually, I believe it is saying that God is a God of love and peace, and therefore, v. 14, love proceeds from Him to the saints, as grace proceeds from/comes from Christ, and fellowship proceeds from/comes from the Holy Ghost. Eph. 6:23 Ei˙rh/nh toi√ß aÓdelfoi√ß kai« aÓga¿ph meta» pi÷stewß aÓpo\ Qeouv patro\ß kai« Kuri÷ou Δ∆Ihsouv Cristouv. Eph. 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Here a clear sense of God being the One who gives peace, love, and faith is present because of the apo. If this is the sense in 2 Cor 13:14, then the verse would be the ablatival genitive of source/origin. Both texts are, of course, at the end of epistles, and if both are indirect prayers, they would be asking for these things from God. Konionia: 2Cor. 8:4 meta» pollhvß paraklh/sewß deo/menoi hJmw◊n, th\n ca¿rin kai« th\n koinwni÷an thvß diakoni÷aß thvß ei˙ß tou\ß aJgi÷ouß de÷xasqai hJma◊ß: 2Cor. 8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. This would seem to be “the fellowship which consists in the ministering to the saints.” It is relevent because it is in the same epistle as 2 Corinthians 13:14 (the meta is not closely related at all, it just happens to be in the same verse). We can also see that fellowship or communion involves sharing, giving and receiving. We give our hearts and love to God, and He gives us love and grace from Him. 2Cor. 13:14 π ÔH ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv, kai« hJ aÓga¿ph touv Qeouv, kai« hJ koinwni÷a touv ÔAgi÷ou Pneu/matoß meta» pa¿ntwn uJmw◊n. aÓmh/n. 2Cor. 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. These, based on the parallels with charis and agape above, are all ablatival. Thus, the last section is a wish/prayer for fellowship that comes from the Holy Ghost. He is the

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One from whom fellowship proceeds. It actually is not a specific statement that we are to have fellowship with Him; rather, He gives us fellowship with the entire Godhead. 1John 1:3 o§ e˚wra¿kamen kai« aÓkhko/amen, aÓpagge÷llomen uJmi√n, iºna kai« uJmei√ß koinwni÷an e¶chte meqΔ∆ hJmw◊n: kai« hJ koinwni÷a de« hJ hJmete÷ra meta» touv patro\ß kai« meta» touv ui˚ouv aujtouv Δ∆Ihsouv Cristouv: 1John 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. Here we are expressly stated to have fellowship “with” the Father and Son, and the desire is expressed for fellowship with other believers. It is not exactly parallel to 2 Corinthians 13:14, because 2 Cor 13:14 does not state that we have fellowship “with” the Holy Ghost; rather, fellowship proceeds from Him, as grace does from the Son, and love from the Father. 1John 1:6 e˙a»n ei¶pwmen o¢ti koinwni÷an e¶comen metΔ∆ aujtouv, kai« e˙n twˆ◊ sko/tei peripatw◊men, yeudo/meqa, kai« ouj poiouvmen th\n aÓlh/qeian: 1John 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: Here again fellowship is “with” God. 1John 1:7 e˙a»n de« e˙n twˆ◊ fwti« peripatw◊men, wJß aujto/ß e˙stin e˙n twˆ◊ fwti÷, koinwni÷an e¶comen metΔ∆ aÓllh/lwn, kai« to\ ai–ma Δ∆Ihsouv Cristouv touv ui˚ouv aujtouv kaqari÷zei hJma◊ß aÓpo\ pa¿shß aJmarti÷aß. 1John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. Once again, fellowship is “with” God. The complete list of koinonia verses: Acts 2:42 h™san de« proskarterouvnteß thØv didachØv tw◊n aÓposto/lwn kai« thØv koinwni÷a,ˆ kai« thØv kla¿sei touv a‡rtou kai« tai√ß proseucai√ß. Acts 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. Here “fellowship” is with other believers, but the construction is not at all like 2 Corinthians 13:14. Rom. 15:26 eujdo/khsan ga»r Makedoni÷a kai« Δ∆AcaiŒa koinwni÷an tina» poihsasyai ei˙ß tou\ß ptwcou\ß tw◊n aJgi÷wn tw◊n e˙n ÔIerousalh/m. Rom. 15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

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The use in this text in Romans is of koinonia in the sense of a financial contribution, which is obviously different from the use in 2 Corinthians 13:14. The connection is with koinonia in the sense of participation, here of participation or sharing in physical goods. 1 Cor. 1:9 pisto\ß oJ Qeo/ß, diΔ∆ ou∞ e˙klh/qhte ei˙ß koinwni÷an touv ui˚ouv aujtouv Δ∆Ihsouv Cristouv touv Kuri÷ou hJmw◊n. 1 Cor. 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. This text does indeed refer to fellowship with the Person of the Son, Jesus Christ. God, who is faithful, has called believers to eternal life, which is experiential knowledge of or communion with the Father and the Son (John 17:3). One could render koinonia as “participation,” and affirm that the text refers to participation with Christ, but this comes down to the same idea; participation or partaking with Christ is fellowship with Him. The only way one could affirm that this text does not refer to fellowship with Christ is to say that Christ is the One who produces fellowship with the body of believers, but this does not fit the context. Fellowship with the Person of Christ fits the precontext, which, going back to verse 2, relates to fellowship with Christ (v. 2—prayer to the Son), Christ’s bestowal of grace upon the saints (v. 4-5), and Christ’s promise of preserving them to the end, keeping them eternally secure and preventing them from falling into apostasy (v. 8). Since this verse does refer to fellowship with the Son of God, it provides definite support for viewing 2 Corinthians 13:14 as fellowship with the Holy Ghost, especially since both texts employ a koinonia + genitive construction for fellowship with the Person referred to in the genitive. The verse refers to fellowship with Christ, supporting the view that 2 Corinthians 13:14 refers to fellowship with the Holy Ghost. Furthermore, if this text, at the beginning of the Corinthian letters, is parallel to 2 Corinthians 13:14, at the end of the Corinthian letters, placing koinonia with the Son and the Spirit at the beginning and end of the letters, then 2 Corinthians 13:14 could be evidence for praying to the Holy Spirit, as the koinonia with the Son in 1 Corinthians 1:9 involves prayer to Him (1:2). 1Cor. 10:16 to\ poth/rion thvß eujlogi÷aß o§ eujlogouvmen, oujci« koinwni÷a touv aiºmatoß touv Cristouv e˙sti÷n; to\n a‡rton o§n klw◊men, oujci« koinwni÷a touv sw¿matoß touv Cristouv e˙sti÷n; 1Cor. 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? This text appears to indicate that one has spiritual fellowship with Christ in the Lord’s Supper (cf. John 6, eating His flesh and drinking His blood); one could not have spiritual fellowship with Christ and with devils in idolatrous sacrifices (10:18-21). Note the koinonia + genitive as in 2 Corinthians 13:14. 2Cor. 6:14 Mh\ gi÷nesqe e˚terozugouvnteß aÓpi÷stoiß: ti÷ß ga»r metoch\ dikaiosu/nhØ kai« aÓnomi÷aˆ; ti÷ß de« koinwni÷a fwti« pro\ß sko/toß; Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 8

This text likewise refers to the lack of participation between righteousness and unrighteousness, light and darkness, that is communion between them, which does not exist. However, the syntax is not parallel to 2 Corinthians 13:14. 2Cor. 8:4 meta» pollhvß paraklh/sewß deo/menoi hJmw◊n, th\n ca¿rin kai« th\n koinwni÷an thvß diakoni÷aß thvß ei˙ß tou\ß aJgi÷ouß de÷xasqai hJma◊ß: 2Cor. 8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. This text refers to fellowship which is defined as ministering to the saints, meeting their physical needs. 2Cor. 9:13 dia» thvß dokimhvß thvß diakoni÷aß tau/thß doxa¿zonteß to\n Qeo\n e˙pi« thØv uJpotaghØv thvß oJmologi÷aß uJmw◊n ei˙ß to\ eujagge÷lion touv Cristouv, kai« aJplo/thti thvß koinwni÷aß ei˙ß aujtou\ß kai« ei˙ß pa¿ntaß: Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; Here the text again refers to the meeting of physical needs, to sharing or participation in the meeting of those needs. 2Cor. 13:14 ÔH ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv, kai« hJ aÓga¿ph touv Qeouv, kai« hJ koinwni÷a touv ÔAgi÷ou Pneu/matoß meta» pa¿ntwn uJmw◊n. aÓmh/n. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. This verse is the text in question—is it communion that comes from the Holy Ghost, or is it communion with the Person of the Holy Ghost, as in 1 Corinthians 1:9? One notes that in either case, the personality of the Spirit is established. If communion is had with Him, He must be a Person, and if He is the One who gives saints communion with the Trinity, He is as much a Person as the Son who gives grace and the Father who gives love. Gal. 2:9 kai« gno/nteß th\n ca¿rin th\n doqei√sa¿n moi, Δ∆Ia¿kwboß kai« Khfa◊ß kai« Δ∆Iwa¿nnhß, oi˚ dokouvnteß stuvloi ei•nai, dexia◊ß e¶dwkan e˙moi« kai« Barna¿baˆ koinwni÷aß, iºna hJmei√ß ei˙ß ta» e¶qnh, aujtoi« de« ei˙ß th\n peritomh/n: Gal. 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. The syntax is not parallel to 2 Corinthians 13:14, but here actual fellowship is obviously in view.

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Eph. 3:9 kai« fwti÷sai pa¿ntaß ti÷ß hJ koinwni÷a touv musthri÷ou touv aÓpokekrumme÷nou aÓpo\ tw◊n ai˙w¿nwn e˙n twˆ◊ Qewˆ◊ twˆ◊ ta» pa¿nta kti÷santi dia» Δ∆Ihsouv Cristouv, Eph. 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: The mystery is “that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel,” v. 5. The union of Jews and Gentiles with Christ and one another leads to fellowship, and this fellowship is available to all believers, not a select few only. Phil. 1:5 e˙pi« thØv koinwni÷aˆ uJmw◊n ei˙ß to\ eujagge÷lion, aÓpo\ prw¿thß hJme÷raß a‡cri touv nuvn: Phil. 1:5 For your fellowship in the gospel from the first day until now; Paul had fellowship in the gospel with the church at Philippi. The structure is not like 2 Corinthians 13:14. Phil. 2:1 Ei¶ tiß ou™n para¿klhsiß e˙n Cristwˆ◊, ei¶ ti paramu/qion aÓga¿phß, ei¶ tiß koinwni÷a Pneu/matoß, ei¶ tina» spla¿gcna kai« oi˙ktirmoi÷, Phil. 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, The preceeding phrase could be ablatival, “comfort from love,” and so “fellowship of the Spirit” could be “fellowship from the Spirit,” that is, fellowship produced by the Spirit with others. The verses that follow speak about unity in the body of Christ, so one who interpreted the verse in this manner would say that the “fellowship of the Spirit” was that the saints in the Philippian church were “likeminded, having the same love, being of one accord, of one mind” (v. 2), so that they “let nothing be done through strife or vainglory” but instead “in lowliness of mind let each esteem other better than themselves” (v. 3), and they obeyed the command: “Look not every man on his own things, but every man also on the things of others” (v. 4). On the other hand, one who affirmed that the fellowship of the Spirit was fellowship with the Person of the Spirit could say that the results of v. 2-4 result from the life of one in communion with the Person of the Spirit, and that the verse refers to “love’s comfort” and to “the Spirit’s fellowship” as subjective genitives. Note also that an objective genitive would be “your fellowship with the Spirit.” Compare the objective genitive in v. 7, “co-sharers in grace.” If this text is an objective genitive, “your fellowship with the Spirit,” it would support a view of fellowship with the Spirit in 2 Corinthians 13:14. Furthermore, a genitive of association would also work for both this text and 2 Corinthians 13:14 and 1 Corinthians 1:9. Phil. 3:10 touv gnw◊nai aujto/n, kai« th\n du/namin thvß aÓnasta¿sewß aujtouv, kai« th\n koinwni÷an tw◊n paqhma¿twn aujtouv, summorfou/menoß twˆ◊ qana¿twˆ aujtouv, Phil. 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

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Paul refers here to participation or fellowship with Christ by means of becoming like Him in experiencing the power of His resurrection, the experiencing suffering like Christ’s, etc. Philem. 6 o¢pwß hJ koinwni÷a thvß pi÷stew¿ß sou e˙nergh\ß ge÷nhtai e˙n e˙pignw¿sei panto\ß aÓgaqouv touv e˙n uJmi√n ei˙ß Cristo\n Δ∆Ihsouvn. Philem. 6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. The participation or sharing of faith here is the refreshing of the bowels of the saints mentioned in v. 7, which could refer to spiritual blessings, but primarily refers to physical blessings, in all likelihood. Heb. 13:16 thvß de« eujpoiiŒaß kai« koinwni÷aß mh\ e˙pilanqa¿nesqe: toiau/taiß ga»r qusi÷aiß eujarestei√tai oJ Qeo/ß. Heb. 13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. Here the reference is again to sharing physical goods with others. 1John 1:3 o§ e˚wra¿kamen kai« aÓkhko/amen, aÓpagge÷llomen uJmi√n, iºna kai« uJmei√ß koinwni÷an e¶chte meqΔ∆ hJmw◊n: kai« hJ koinwni÷a de« hJ hJmete÷ra meta» touv patro\ß kai« meta» touv ui˚ouv aujtouv Δ∆Ihsouv Cristouv: 1John 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. Here the text obviously refers to fellowship with the Father, with the Son, and with the saints. However, koinonia is not a naked genitive, as in 2 Corinthians 13:14. 1John 1:6 e˙a»n ei¶pwmen o¢ti koinwni÷an e¶comen metΔ∆ aujtouv, kai« e˙n twˆ◊ sko/tei peripatw◊men, yeudo/meqa, kai« ouj poiouvmen th\n aÓlh/qeian: 1John 1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: Here again, the reference is to actual fellowship with God, but, again, it is not syntactically parallel to 2 Corinthians 13:14. 1John 1:7 e˙a»n de« e˙n twˆ◊ fwti« peripatw◊men, wJß aujto/ß e˙stin e˙n twˆ◊ fwti÷, koinwni÷an e¶comen metΔ∆ aÓllh/lwn, kai« to\ ai–ma Δ∆Ihsouv Cristouv touv ui˚ouv aujtouv kaqari÷zei hJma◊ß aÓpo\ pa¿shß aJmarti÷aß. 1John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. The reference in this text is to fellowship with other believers, but, again, it is not syntactically parallel to 2 Corinthians 13:14.

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The only texts with naked genitives after koinonia where personal agents are in view are 1 Corinthians 1:9; 2 Corinthians 13:14; Philippians 2:1. There are no parallel texts with personal agents after a genitive of koinonia in the LXX or in the apostolic patristic writers. Among the Christian Apologists, 1 Iren 21:3 refers to “communion with the powers (koinwni÷an tw◊n duna¿mewn).” 5 Iren 27:2 reads, “And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store” (›Osa th\n pro\ß Qeo\n threi√ fili÷an, tou/toiß th\n i˙di÷an pare÷cei koinwni÷an. Koinwni÷a de« Qeouv, zwh\ kai« fw◊ß, kai« aÓpo/lausiß tw◊n parΔ∆ aujtouv aÓgaqw◊n). Athenagoras, Plea 12 refers to those who “know God and His Logos, what is the oneness of the Son with the Father, what the communion of the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity” (Qeo\n kai« to\n parΔ∆ aujtouv Lo/gon ei˙de÷nai, ti÷ß hJ touv Paido\ß pro\ß to\n Pate÷ra e˚no/thß, ti÷ß hJ touv Patro\ß pro\ß to\n Ui˚o\n koinwni÷a, ti÷ to\ Pneuvma, ti÷ß hJ tw◊n tosou/twn eºnwsiß, kai« diai÷resiß e˚noume÷nwn, touv Pneu/matoß, touv Paido/ß, touv Patro/ß). Considering less theologically connected Koiné, Philo (Alleg 1:8) refers to “communication and unity among men” (koinwni÷aß kai« e˚nw¿sewß aÓnqrw¿pwn). Also in Philo, Moses 1:158 reads: “What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation?” (ti÷ dΔ∆; oujci« kai« mei÷zonoß thvß pro\ß to\n pate÷ra tw◊n o¢lwn kai« poihth\n koinwni÷aß aÓpe÷lause prosrh/sewß thvß aujthvß aÓxiwqei÷ß;). Laws 1:104 refers to women who fellowship with the priests (koinwni÷an i˚ere÷wn gunai√kaß). Laws 1:295 reads: “For, my fine fellow, you came naked into the world, and you shall leave it again naked, having received the interval between your birth and death as a loan from God; during which what ought you to do rather than take care to live in communion and harmony with your fellow creatures, studying equality, and humanity, and virtue, repudiating unequal, and unjust, and irreconcilable unsociable wickedness, which makes that animal which is by nature the most gentle of all, namely, man, a cruel and untractable monster?” (gumno\ß me«n ga¿r, qauma¿sie h™lqeß, gumno\ß de« pa¿lin a‡peiß, to\n metaxu\ cro/non gene÷sewß kai« qana¿tou para» touv qeouv crhvsin labw¿n, e˙n w—ˆ ti÷ poiei√n proshvkon h™n h£ koinwni÷aß kai« oJmonoi÷aß i˙so/thto/ß te kai« filanqrwpi÷aß kai« thvß a‡llhß aÓrethvß e˙pimelei√sqai, aÓpoballo/menon th\n a‡nison kai« a‡dikon kai« aÓsu/mbaton kaki÷an, h£ to\ hJmerw¿taton fu/sei zwˆ◊on, a‡nqrwpon, wÓmo\n kai« aÓti÷qason e˙rga¿zetai;). BDAG: koinwni÷a, aß, hJ (s. prec. entry; Pind.+; ins, pap, LXX; JosAs 7:6 cod. A; Philo [Mos. 1, 158 of communion w. God]; Joseph.; loanw. in rabb.; Just.; Tat. 18, 2; Ath.; Iren. 4, 18, 5 [Harv. II 205, 4] w. eºnwsiß). 1. close association involving mutual interests and sharing, association, communion, fellowship, close relationship (hence a favorite expr. for the marital relationship as the most intimate betw. human beings Isocr. 3, 40; BGU 1051, 9 [I AD]; 1052, 7; POxy 1473, 33; 3 Macc 4:6; Jos., Ant. 1, 304; Did., Gen 235, 18. But s. also Diod. S. 10, 8, 2 hJ touv bi÷ou k.=the common type or bond of life that unites the

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Pythagoreans) tino/ß with or to someone (Amphis Com. [IV BC] 20, 3; Herodian 1, 10, 1; touv qeouv Orig., C. Cels. 3, 56, 6); hence there is linguistic warrant to transl.: k. touv ui˚ouv aujtouv fellowship with God’s Son 1 Cor 1:9 (s. 4 below) and k. touv aJgi÷ou pneu/matoß fellowship w. the Holy Spirit 2 Cor 13:13 (so JSickenberger comm. [Bonnerbibel 1919; 4th ed. ’32] ad loc. in the Trinitarian sense but s. WKümmel, appendix to HLtzm. comm. [Hdb]). Others take the latter gen. as a subjective gen. or gen. of quality fellowship brought about by the Holy Spirit (APlummer, w. reservations, comm. 2 Cor [ICC] et al.; TSchmidt, D. Leib Christi 1919, 135; s. 4 below). Corresp. k. pneu/matoß fellowship w. the Spirit Phil 2:1 (Synes., Prov. 1, 15 p. 108c k. gnw¿mhß=community of will and s. 2 below).—koinwni÷a(n e¶cein) meta¿ tinoß ( have) fellowship w. someone (cp. Job 34:8) w. God 1J 1:3b, 6 (cp. Epict. {p. 553} 2, 19, 27 peri« thvß pro\ß to\n Di÷a koinwni÷aß bouleuo/menon; Jos., Bell. 7, 264, C. Ap. 1, 35 [both pro/ß w. acc.]); w. fellow Christians vss. 3a, 7. ei¶ß ti (POxf 5f) hJ k. ei˙ß to\ eujagge÷lion close relationship w. the gospel Phil 1:5. hujdo/khsan k. tina» poih/sasqai ei˙ß tou\ß ptwcou/ß they have undertaken to establish a rather close relation w. the poor Ro 15:26 (sim. GPeterman, Make a Contribution or Establish Fellowship: NTS 40, ’94, 457–63; but some prefer 3 below).—k. pro/ß w. acc. connection with, relation to (Pla., Symp. 188c; Galen, Protr. 9 p. 28, 7 J.; SIG 646, 54 [170 BC]; Philo, Leg. ad Gai. 110 ti÷ß ou™n koinwni÷a pro\ß Δ∆Apo/llwna tw◊ˆ mhde«n oi˙kei√on e˙pitethdeuko/ti; cp. Jos., C. Ap. 2, 208; touv patro\ß pro\ß to\n ui˚o\n k. Ath. 12, 2; pro\ß to\ qeio/teron k. Orig., C. Cels. 3, 28, 47) ti÷ß k. fwti« pro\ß sko/toß; what does darkness have in common with light? 2 Cor 6:14 (cp. Sir 13:2, 17f; Aristoph., Thes. 140 ti÷ß kato/ptrou kai« xi÷fouß koinwni÷a;).—Abs. fellowship, (harmonious) unity (Hippol., Ref. 9, 12, 26) Ac 2:42 (s. JFitzmyer, PSchubert Festschr. ’66, 242–44 [ActsQumran] suggests that ‘community of goods’ [djy] may be meant here, as 1QS 1, 11–13; 6, 17. On the problem of this term s. HBraun, Qumran u. d. NT, I, ’66; 143–50; s. also ACarr, The Fellowship of Ac 2:42 and Cognate Words: Exp. 8th ser., 5, 1913, 458ff). dexia»ß koinwni÷aß dido/nai tini÷ give someone the right hand of fellowship Gal 2:9 (JSampley, Pauline Partnership in Christ ’80, argues for a legal notion of ‘consensual societas’ but s. New Docs 3, 19).—k. also has the concrete mng. society, brotherhood as a closely knit majority, naturally belonging together: Maximus Tyr. 15, 4b ti÷ e˙sti«n to\ thvß koinwni÷aß sumbo/laion; what is the contribution (i.e., of the philosopher) to the community or (human) society? 16, 2m dhmw¿deiß koinwni÷ai=meetings of the common people.—On ancient clubs and associations s. Poland; also JWaltzing, Étude historique sur les corporations professionnelles chez les Romaine, 4 vols. 1895–1900; EZiebarth, Das griechische Vereinswesen 1896. 2. attitude of good will that manifests an interest in a close relationship, generosity, fellow-feeling, altruism (Epict. in Stob. 43 Sch. crhsto/thti koinwni÷aß; Arrian, Anab. 7, 11, 9 k. beside oJmo/noia; Herm. Wr. 13, 9 [opp. pleonexi÷a]) aJplo/thß thvß k. ei¶ß tina 2 Cor 9:13. W. eujpoiiŒa Hb 13:16. The context permits this mng. also Phil 2:1 (s. 1 above). The transition to the next mng. is easy. 3. abstr. for concr. sign of fellowship, proof of brotherly unity, even gift, contribution (Lev 5:21; ins of Asia Minor: k.=‘subsidy’ [Rdm.2 10]) Ro 15:26 (s. 1 above). Under this head we may perh. classify koinwni÷a t. aiºmatoß (sw¿matoß) touv Cristouv a means for attaining a close relationship with the blood (body) of Christ 1 Cor 10:16ab (s. 4 below).

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4. participation, sharing tino/ß in someth. (Appian, Bell. Civ. 1, 67 §306 k. tw◊n paro/ntwn=in the present undertakings; 5, 71 §299 k. thvß aÓrchvß in the rule; Polyaenus 6, 7, 2 k. touv mia¿smatoß in the foul deed; Maximus Tyr. 19, 3b thvß aÓrethvß; Synes., Kgdm. 13 p. 12c. k. tw◊n e¶rgwn=in the deeds of others; Wsd 8:18; Jos., Ant. 2, 62) o¢pwß hJ k. thvß pi÷stew¿ß sou e˙nergh\ß ge÷nhtai that your participation in the faith may be made known through your deeds Phlm 6. gnw◊nai koinwni÷an paqhma¿twn aujtouv become aware of sharing his sufferings Phil 3:10. hJ k. thvß diakoni÷aß thvß ei˙ß tou\ß aJgi÷ouß taking part in the relief of God’s people 2 Cor 8:4. Perh. this is the place for 1 Cor 1:9 (s. 1 above); 2 Cor 13:13 ( participation in the Holy Spirit: Ltzm., Kümmel in appendix to Ltzm. comm., Windisch, Seesemann [s. below] 70; Goodsp., Probs. 169f; s. 1 above.—Cp. touv aJgi÷ou pneu/matoß k. of ecstasy Did., Gen. 230, 16); 1 Cor 10:16 (participation in the blood [body] of Christ. So ASchlatter, Pls der Bote Jesu ’34, 295f et al.; s. 3 above. But perh. here koinwni÷a w. gen. means the common possession or enjoyment of someth. [Diod. S. 8, 5, 1 aÓgelw◊n k.= of the flocks; Maximus Tyr. 19, 3b e˙pi« koinwni÷aˆ thvß aÓrethvß=for the common possession of excellence; Diog. L. 7, 124; Synes., Kgdm. 20 p. 24b; Hierocles 6, 428: we are to choose the best man as friend and unite ourselves with him pro\ß th\n tw◊n aÓretw◊n koinwni÷an=for the common possession or enjoyment of virtues; 7, 429 tw◊n kalw◊n th\n k.]. Then 1 Cor 10:16 would be: Do not the cup and the bread mean the common partaking of the body and blood of Christ? After all, we all partake of one and the same bread). Eph 3:9 v.l. (for oi˙konomi÷a)—JCampbell, Koinwni÷a and Its Cognates in the NT: JBL 51, ’32, 352–80; EGroenewald, Koinwni÷a (gemeenskap) bij Pls, diss. Amst. ’32; HSeesemann, D. Begriff Koinwni÷a im NT ’33; PEndenburg, Koinoonia . . . bij de Grieken in den klass. tijd ’37; HFord, The NT Conception of Fellowship: Shane Quarterly 6, ’45, 188–215; GJourdan, Koinwni÷a in 1 Cor 10:16: JBL 67, ’48, 111–24; KNickle, The Collection, A Study in Paul’s Strategy, ’66.—EDNT additional bibl. S. also RAC IX 1100–1145.—DELG s.v. koino/ß. M-M. TW. Sv. Conclusion 2 Corinthians 13:14 contains ablatival genitives: 2Cor. 13:14 ÔH ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv, kai« hJ aÓga¿ph touv Qeouv, kai« hJ koinwni÷a touv ÔAgi÷ou Pneu/matoß meta» pa¿ntwn uJmw◊n. aÓmh/n. 2Cor. 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. Paul prays for/wishes for grace from Christ, love from God, and fellowship from the Holy Ghost to be with the church at Corinth. However, note the other instances of koinonia in the Corinthian letters: 1Cor. 1:9 pisto\ß oJ Qeo/ß, diΔ∆ ou∞ e˙klh/qhte ei˙ß koinwni÷an touv ui˚ouv aujtouv Δ∆Ihsouv Cristouv touv Kuri÷ou hJmw◊n. 1Cor. 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 1Cor. 10:16 to\ poth/rion thvß eujlogi÷aß o§ eujlogouvmen, oujci« koinwni÷a touv aiºmatoß touv Cristouv e˙sti÷n; to\n a‡rton o§n klw◊men, oujci« koinwni÷a touv sw¿matoß touv Cristouv e˙sti÷n;

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1Cor. 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 2Cor. 8:4 meta» pollhvß paraklh/sewß deo/menoi hJmw◊n, th\n ca¿rin kai« th\n koinwni÷an thvß diakoni÷aß thvß ei˙ß tou\ß aJgi÷ouß de÷xasqai hJma◊ß: 2Cor. 8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. Consider also the three instances where koinonia is connected with a personal agent in the genitive: 1 Cor. 1:9 pisto\ß oJ Qeo/ß, diΔ∆ ou∞ e˙klh/qhte ei˙ß koinwni÷an touv ui˚ouv aujtouv Δ∆Ihsouv Cristouv touv Kuri÷ou hJmw◊n. 1 Cor. 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 2Cor. 13:14 ÔH ca¿riß touv Kuri÷ou Δ∆Ihsouv Cristouv, kai« hJ aÓga¿ph touv Qeouv, kai« hJ koinwni÷a touv ÔAgi÷ou Pneu/matoß meta» pa¿ntwn uJmw◊n. aÓmh/n. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. Phil. 2:1 Ei¶ tiß ou™n para¿klhsiß e˙n Cristwˆ◊, ei¶ ti paramu/qion aÓga¿phß, ei¶ tiß koinwni÷a Pneu/matoß, ei¶ tina» spla¿gcna kai« oi˙ktirmoi÷, Phil. 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, In the texts in Corinthians and the personal NT texts, participation and sharing are prominent ideas. The comparable text in 1 Corinthians 1:9 refers to sharing in or partaking of Christ, which is fellowship with Him; 2 Corinthians 13:14 would be similar, participation or partaking of the Holy Spirit, which would be fellowship with Him. The idea of partaking of the second and third Persons of the Godhead and, in 2 Corinthians 13:14, the Holy Spirit producing fellowship, are not mutually exclusive. Communion with God and with the saints are intimately connected (1 John 1:3-7). 2 Corinthians 13:14 refers to fellowship that comes from the Spirit and is also with the Spirit. The verse does, therefore, definitely establish that the saint has personal communion with the Holy Ghost, which produces and is the foundation of the communion of the saints. However, the fact that the saint has communion with the Holy Spirit does not of itself establish that prayer should be addressed directly to the Spirit (though it certainly also does not deny it). It is true that fellowship with the Son in 1 Corinthians 1:9 includes prayer to Him in context (1 Corinthians 1:2). It is true that the Holy Spirit is worthy of prayer, as He is as fully God as are the Father and the Son, and that the Holy Spirit is equally able to hear and answer prayer, as He is omniscient and omnipotent. The question, however, is whether in the economic roles assumed by the Trinitarian Persons it is the desire of the Spirit to have prayer addressed directly to Him, rather than having Him work in and direct the believer (Romans 8:26-27) as the child of God prays to the Father (Matthew 6:9) through the mediation of the Son (1 Timothy 2:5). The Spirit helping the believer in his infirmities and making intercession for the saints on earth with groanings that cannot be uttered is certainly fellowship with His glorious Divine Person. The numerous instances where koinonia is employed in association with impersonal objects (see the list above) indicates that koinonia is very possible without prayer. In 15

connection with personal objects, the use of the related words koinonos (koinwno/ß) for fellowship with devils, 1 Corinthians 10:20, that did not necessarily involve prayer to evil spirits, and to koinonos with the saints, Hebrews 10:33, that did not involve prayer to fellow Christians, shows that “fellowship” with personal beings without prayer directly to them is very possible. Indeed, people can participate or share in the Holy Spirit, be “partakers of the Holy Ghost,” and not even be regenerate (Hebrews 6:4; it should be noted, however, that the word me÷tocoß is employed, not koinwni÷a). There are no clear examples of prayer directly to the Holy Spirit in Scripture, and 2 Corinthians 13:14 does not establish the legitimacy of such a practice (nor does it specifically deny it, of course). The safest course appears to be to practice what is clearly countenanced in Scripture— having fellowship with the Spirit in prayer by having Him assist the believer in petitioning the Father through the Son as a model (Matthew 6:9) and, in certain situations, petitioning the Son directly (1 Corinthians 1:2; Acts 7:59), as well as having fellowship with the Spirit as He brings the saint comfort (Acts 9:31), hope (Romans 15:13), believing and submissive understanding and reception of Scripture (1 Corinthians 2:10-14), love in his heart (Romans 5:5), holy living (Galatians 5:22-23), strength in his inner man (Ephesians 3:16) etc.

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