The study of spirit  is a very complex one. I have divided the topic into categories and sub-categories.   For example,  as the reader will see, I have divided the section on the Holy Spirit into five sub-categories. By doing so I believe it will help the reader to come to a much clearer concept of the Holy Spirit.

Appendices II and III given at the end of this study lists, in order,  all the occurrences of the Hebrew and Greek words translated “spirit”.  After each verse I have indicated the category into which I believe it fits. That way if the reader has a particular verse he or she would like to consider it will be easier to find it in the body of the paper.  I do recommend however, that  the comments on the category as a whole be read, as it will, I hope, explain each category more completely.

With those things in mind, I believe we may begin this very rich and very complicated and very rewarding study of “spirit”.

This paper will consider the following topics:

I) God as spirit

A) Spirit

B) God

II) The Holy Spirit

A. One of the Offices of Jehovah

B. Holy Spirit as Creator

C) Holy Spirit as Comforter and Teacher

D) Holy as the Doer

E) The Giver of the Word of God and Prophecy

III) Power from the Holy Spirit

IV) The New Nature

V) The Spirit of Man

A). The Spirit That Gives Life

B) The Spirit That is The Psychology of Man

VI) Spirit as Opposed to Flesh

VII) Spirit as a driving force

VIII) “Spirit” Used as a Figure of Speech for a Person’s Life

IX)) Spirit Beings

X) “Another Spirit”

XII) Unclean of Evil Spirits

XII) Spirit of Antichrist

APPENDIX I. Where Ruach Is translated “Wind” or “Side”

APPENDIX II. All Occurrences of “Ruach” Except Where It Is Translated “Wind” or “Wide”

APPENDIX III. All Occurrences Of “Pneuma”

I) “God is Spirit”

A) Spirit

We read in Jn. 4:24 that, “God is spirit”. Let us first define the word “spirit”. The Hebrew word translated “spirit” is “ruach”. Dr. E. W. Bullinger has written a very helpful Appendix in his Companion Bible on this word and I will quote from that Appendix. “The meaning of the word is to be deduced only from its usage. The one root idea running through all the passages is invisible force. As this force may be execrated in varying forms, and may be manifested in divers ways, so various renderings are necessitated corresponding thereto. Ruach, in whatever sense it is used, always represents that which is invisible except by its manifestations. These are seen both externally to man, as well as internally within in man.”

There are relatively few verses in the Bible that speak of Jehovah, which is God’s name, (see Is. 42:18)  as spirit. Let us consider all those verses.

Ps. 33:6a, “By the word of Jehovah were the heavens made… .” We read in Gen. 1:1 that “Elohim created the heaven and the earth”. But in Ps. 33:6a we read that Jehovah created the heavens, i.e.  “by the word of Jehovah were the heavens made”. There is, of course, no contradiction. “Elohim” is Jehovah in His office of Creator. In other words, even when we read of Elohim creating, it is actually Jehovah in His office of Creator about Whom we are reading. Therefore, I believe that the first part of this verse refers to Jehovah, i.e. Jehovah made the heavens. “Word” in the phrase “by the word of Jehovah” is used as a figure of speech Metonymy of Adjunct where something pertaining to the subject is put for the subject itself. In this case, “word” is put for Jehovah, Which is the Subject.

Ps. 51:11, “Cast me not away from Thy presence, and take not Thy Holy Spirit from me”. One might be tempted to assume that “Thy Holy Spirit” refers to the office of Holy Spirit, but I suggest we consider this verse more carefully. There are two phrases in this verse: in both phrases the Psalmist is asking for the same thing. Therefore, whatever is meant by “Thy presence” is also meant by “Thy Holy Spirit. “Thy presence” is obviously used for Jehovah Himself. That is to say the Psalmist is asking that he may continue in the presence of God Himself, i.e. Jehovah. Therefore, the second phrase, which asks for the same thing is also asking to remain in the presence of Jehovah Who is spirit. In this case then, I believe the figure of speech Metonymy of Adjunct is used which is defined as “where something pertaining to the subject is put for the subject itself”. Therefore the phrase “Thy Holy Spirit” is that which pertains to the Subject and is put for the Subject, Which is, of course, Jehovah.

Ps. 139:7, “Whither shall I go from Thy Spirit, or whither  shall I flee from Thy presence?” Again there are two phrases in this verse, each will helps us understand the other. As in Ps. 51:11, I believe the figure of speech Metonymy of Adjunct is used. So in Ps. 139:7, where “Thy Spirit” and “Thy Presence” refer to the same thing, both refer to God. That is to say, “Thy Spirit” is put for Jehovah Himself, so the Psalmist is saying that he cannot flee from Jehovah.

Is. 30:1, “Woe to the rebellious children, saith Jehovah, that take counsel, but not of Me; and that cover with a covering but not of My Spirit, that they may add sin to sin.” Again, both phrases in this verse explain each other. So let us answer the question of what is meant by “My spirit” by considering the first phrase. The first phrase obviously refers to Jehovah Himself, i.e. it is Jehovah’s counsel that will not be taken by Israel. I believe therefore, that the phrase “My Spirit” is used as the figure of speech, Metonymy of Adjunct. That is to say, “Spirit” is that which pertains to the Subject Which is, of course, Jehovah. So we may understand this phrase literally to say that the covering is not from Jehovah.

Is. 63:10, “But they rebelled and vexed His holy Spirit; therefore He was turned to be their enemy…..”. Again, one might be tempted to assume that the phrase “His holy Spirit” is used here in reference to the Holy Spirit rather than to Jehovah Himself, Who is spirit. However, I believe that Is. 63:10 tells us that it was Jehovah Himself Who was vexed because Israel did not rebel against Jehovah in His office of Holy Spirit, they rebelled against Jehovah. So too, it wasn’t Jehovah in His office of Holy Spirit that was vexed, it was Jehovah Himself. The phrase “His holy Spirit” is put by the figure of speech Metonymy of Adjunct. That is to say, “His holy Spirit” is that which pertains to the Subject, Which is Jehovah.

Hagg. 2:5, “According to the word that I covenanted with you when ye came out of Egypt, so My Spirit remaineth among you…” Ex. 29:45 reads, “And I (Jehovah, see vs. 42) will dwell among you the children of Israel, and will be their God.” In Exodus Jehovah promised that He Himself would dwell with Israel. therefore, the reminder of this promise in Haggai refers also to Jehovah Himself as spirit. Once again, I believe that the phrase, “My Spirit” is the figure of speech Metonymy of Adjunct, where something pertaining to the subject  is put for the subject itself. In this case, “My Spirit” is put for Jehovah.

Micah 2:7, “O thou that art named the house of Jacob, is the Spirit of Jehovah straitened? ….” (Strong’s Dictionary defines the English word “straitened” as “to curtail”.) In my opinion, this makes more sense if we interpret the phrase “Spirit of Jehovah” as Jehovah Himself because the phrase  calls into  question the power of God, not the power of God in one of His offices.  Therefore, I believe that this verse is an example of the figure of speech Metonymy of Adjunct, where the phrase “the Spirit of Jehovah” is that which pertains to the Subject Which is Jehovah. In other words, this verse is asking “is Jehovah straitened?”.

Zech. 6:8, “…..Behold, these that go toward the north county have quieted my spirit in the north country.”

B) God

By considering the phrase “God is spirit” we will see that it is in reference to Jesus Christ Who is Jehovah as spirit as well as the manifestation of Jehovah (please see the paper that proves that statement).

Because God, Whose name is Jehovah, is spirit and therefore, by definition, invisible, we can know nothing of Him. But in His matchless grace, God has manifested Himself in many ways, especially by  His only begotten Son, Jesus Christ. As the paper on this web-site  Jesus Christ Is Both Jehovah And The Manifestation Of Jehovah  will prove, Jesus Christ fulfills all the offices of Jehovah. It is therefore, logical to assume that Jesus Christ is Jehovah as spirit. But Scripture also testifies to that point.

By comparing an Old Testament prophecy with its New Testament fulfillment, we learn that Scripture tells us that Christ is Jehovah. Isaiah 40:3, “The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah”. (The KJV has “the Lord” but the Hebrew is “Jehovah”.) We read in Matthew 3:3 a quote of Isaiah 40:3. “For this is he (John the Baptist) that was spoken of by the prophet Esaias, saying, ‘The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His path straight”. The one for whom John the Baptist was preparing the way was Christ. John the Baptist was fulfilling the prophecy of Isaiah who wrote that he would prepare the way for Jehovah. By comparing the prophecy (Is. 40:3) with the fulfillment of prophecy (Matt. 3:3) we see that the “voice of him crying in the wilderness” was preparing the way for Jehovah, Who is God. Because Christ was the One for Whom John the Baptist was preparing the way, we must conclude that Christ is Jehovah, i.e. God in the flesh.

I believe that as we consider the dispensation of the fulness of times, we will see further evidence that Jesus Christ is Jehovah as spirit.  But is the phrase “Christ is spirit”self contradicting? That is to say, Jesus Christ had a body and still does, and will do so in the millennium, so can He be spirit?. We must  consider the fact that because Christ is Jehovah, Christ’s basic nature is spirit. As the reader will see in the section below  on the Holy Spirit, Scripture proves that God in His office of Holy Spirit at one time took on the bodily form of a dove, but that did not change His basic nature, which is, of course, spirit. So too, the basic nature of Christ, Who is Jehovah as spirit, did not change  even when He took on a bodily form.

As we compare Eph. 1:10 with I Cor. 15:28 we will see that both refer to the same period of time. But whereas in I Cor. 15 Paul wrote of “God”, in Eph. 1 Paul wrote of Christ. We also see the utter perfection of the Word of God as we compare these two statements. That is to say, Paul did not write of Christ being spirit, but by a careful comparison, we see that Christ is the subject of I Cor. 15:28 which obviously concerns God as spirit, and that Eph. 1:10 must refer to the same Person. So Paul, through the Holy Spirit, tells us that Christ is Jehovah as spirit without actually saying that in so many words. Let me try to clarify that point.

We read in Eph. 1:10, “That in the dispensation of the fulness of times, He might gather together in one all things in Christ…..even in Him”. We must define the terms used in this verse.

The Greek word translated “fulness” is, “pleeroma”. It is used 17 times in the New Testament. This is a very important word so we will consider each occurrence.

Matt. 9:16, “No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment……”. Here “pleeroma”  is translated “fill up”. In other words, the garment is completed in terms of what it will hold. (See also Mark 2:21, same passage.)

We read in Mark 8:20, “……..how many baskets full of fragments took ye up?”. The word is used here to indicate that the baskets had been completed, i.e. they had no more room for any more fragments.

Jn. 1:16, “And of all His fulness have all we received….”. The NASB has, “For of all His fulness we have all received”. I think this means that we have all received of His fulness. Again, it has the idea of “complete”, i.e. all that He is.

Rom. 11:12, “Now if the fall of them, the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness”. In other words, when God’s plans for Israel are completed, it will be the riches of the Gentiles.

Rom. 11:25, “….blindness in part has happened to Israel until the fulness of the Gentiles be come in”. In other words, the blindness will continue until God’s plans for the Gentiles are completed.

Rom. 13:10 where we read, “Love worketh no ill to his neighbor; therefore love is the fulfilling of the law”. I believe that Paul’s point is that love completes the law concerning one’s neighbors.

Romans 15:29, “And I am sure that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.” I believe Paul is referring here to the complete blessing in the gospel of Christ.

I Cor. 10:26, “For the earth is the Lord’s and the fulness thereof”. (See also I Cor. 10:28., the same quote”). In other words, everything that is on the earth is God’s. The basic meaning of “complete” is not as obvious in this verse, but it is, in my opinion, one of the nuances.

Now let us look at a passage which speaks of the fulness of a time. Gal. 4:4 reads, “But when the fulness of times was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law……”. I believe Paul’s point in this verse is that when all things were completed for the coming of Christ to earth, God sent His Son. In keeping with the way the word is used every other time, I believe we may conclude that the key point is that all things were completed.

Eph. 1:22-23, “And hath put all things under His feet, and gave Him to be the Head over all things to the church, Which is His body the fulness of Him that filleth all in all”. Here the idea is that the church completes Christ. (I must say however that  because Christ is God and was, therefore,  never incomplete, I believe that we must add the ellipsis, “the fulness of Christ’s [plans for the ages].  The figure of speech Metonymy of Adjunct is used.  Christ is put for His plans and purposes, see also Col. 1:18-19 and note below. ) Here too the idea of completion is evident.

Eph. 3:19, “….that you might be filled with all the fulness of God”. The “fulness of God” is the completeness of Him.

Eph. 4:13, “….unto the measure of the stature of the fulness of Christ”. Again, the completeness of Christ.

Let us also consider Col. 1:18-19, “And He is before all things, and by Him all things consist. And He is the Head of the body, the church: Who is the beginning, the firstborn from the dead; that in all things He might have the preeminence. for it pleased the Father that in Him should all fulness dwell”. Christ is complete.

Col. 2:9, “For in Him dwelleth all the fulness of the godhead bodily”. Here again, the godhead is complete in Christ.

The basic idea of the Greek word is “to complete”.

Now let us consider the term in Eph. 1:10, “the fulness of times…..”. I believe that we may conclude that the fulness of times refers to a time when all God’s plans have been completed and there is nothing else that needs to be done.

We need to also consider the Greek word translated “gather together” in the phrase, “He might gather together in one “. That word is, “anakephalaioomai”. The note in the Companion Bible on that word reads, “to sum up (lit. head up)”. That same Greek word is also used in Rom. 13:9 which will help a great deal in understanding this word. That verse reads, “….. ‘Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, ‘Thou shalt love thy neighbour as thyself’”. It is the Greek word translated here “briefly comprehended” that is the same as is translated “gather together” in Eph. 1:10. Just as the commandment to love your neighbor is the very essence of the other commandments Paul spoke of in Rom. 13:9, so too in the dispensation of the fulness of times Christ will be the very essence to all things in heaven and on earth. We discovered that the literal meaning is “head up”, and in Romans 13:9 it has the idea of “essence”. With that in mind let us consider I Cor. 15:28.

I Cor. 15:2 reads, “And when all things shall be subdued unto Him then shall the Son also Himself be subject unto Him That put all things under Him, that God may be all in all”. Let us consider this verse phrase by phrase.

“And when all things shall be subdued, unto Him”. The pronoun “Him”  refers, in my opinion, to God as spirit. When will all things be subdued unto God? Certainly that is not true of the present dispensation. Neither is it true of the millennial reign of Christ because we read in Rev. 20:7-8 that Satan will lead the nations to fight against Jerusalem after he is loosed at the end of the millennium. I believe that there will be a time of preparation when the new heavens and new earth are created, but when that time of preparation is completed, then all things will be subdued unto God. When all things will be subdued unto God all His plans and purposes for the ages will have been completed and the dispensation of the fulness of times will be ushered in.

Unto Whom will all things be subdued? Many believe that it will be the Father, unto Whom all things will be subdued. Let us consider that thought. The Father is not all that God is. That is to say, the Father is never said to be, for example, Creator, or Saviour. In point of fact Jesus Christ fulfills those tittles (please see the paper on this website “Jesus Christ Is Both Jehovah and the Manifestation of Jehovah” for the Scriptural evidence of that statement). Therefore, while it is, of course, true that the Father is God, it is not accurate, to say that all things will be subdued unto the Father.

Now let us consider the second phrase of I Cor. 15:28, “then shall the Son also Himself be subject unto Him That put all things under Him”. So the Son will be subject unto God as spirit Who put all things under Him (God as spirit). But the Son is God and God cannot be subject to anyone, even God. I suggest therefore that it is God in His office of Son that will be subject to God as spirit.  Let me try to clarify this statement with an amplification of I Cor. 15:28. “And when all things shall be subdued unto Him (Jehovah as spirit) then shall the Son (Christ in the office of Son) also Himself be subject unto Him (Jehovah as spirit) That put all things under Him that God (Jehovah as spirit) may be all in all”.

Now let us consider the phrase “that God may be all in all”. The phrase “all in all” may be an example of the figure of speech Aenigma which is defined in the Companion Bible as, “a truth expressed in obscure language”.  A figure of speech is used to enhance a truth. What truth is being enhanced in this phrase? I believe that when we say to someone we love “you are my everything” we are expressing the same thought as Paul expressed when he wrote that God will be “all in all”, i.e. He will be everything to every living being.

Now we are ready to pull together all that has been written about Eph. 1:10 and I Cor. 15:28. In Ephesians Paul writes that Christ will head up and He will be the very essence to all things in heaven and on earth in the dispensation of the fulness of times. In Cor. 15 Paul speaks of the same period and tells us that Jehovah as spirit will be “all in all”. I believe that the phrases “head up” (“the essence”) and “all in all” will be fulfilled in the dispensation of the fulness of times by the same Person. Because Christ will head up all things, and Jehovah will be all in all, I believe that by combining these two verses, we learn that Christ is Jehovah as spirit. Let me re-phrase that.

I Cor. 15 tells us that Jehovah as spirit will be all in all. Eph. 1 tells us that Christ will head up all things. If Christ will head up all things, and Jehovah will be all in all, they must be the same Person. It must be Jehovah as spirit Who is all in all and will head up all things.

I have tried to show in this section of the study of “spirit” that when we read in Jn. 4:24 and all the verses quoted above that God is spirit we are reading of Jesus Christ, Who is Jehovah as spirit and fulfills all the offices of Jehovah, i.e. is the manifestation of Jehovah.

II. The Holy Spirit

In the section above we considered the phrase “God is spirit”. The question may arise, does the phrase “God is spirit” refer to the Holy Spirit? I believe it does not because the Holy Spirit is not all that God is. That is to say, God as spirit has revealed Himself in His many offices. But the Holy Spirit is never said to be the Redeemer or the King,  or the Shepherd etc.. The Holy Spirit does not fulfill all the offices of Jehovah and therefore we cannot say that the Holy Spirit and Jehovah are one and the same. “Jehovah” is God’s name and “Holy Spirit” is one of His titles or offices.

How then does the Holy Spirit reveal God Who is spirit? Below is a consideration of those passages in the Bible that tell us what the Holy Spirit has done and continues to do. I believe that it will become clear with a consideration of these verses that it would be fair to say that, in large part, the Holy Spirit is the “care giver” of God’s children and often times is the “accomplisher”  of God’s will. The Holy Spirit is the “Doer” Who reveals,  in part Who God as spirit is as He accomplishes God’s will.

A. One of the Offices of Jehovah

As mentioned above, I believe that the Holy Ghost or Spirit (it is the same word in the Greek) is one of the many offices of Jehovah. As such, the Holy Spirit is,  of course, God.

As we consider Acts 5:3 and 9 along with II Cor. 3:14-18 we will see that, as is true of all the offices of Jehovah, Jesus Christ fulfills the office of Holy Spirit. Acts 5:3 reads, “Peter said to Ananias, why hath Satan filled thine heart to lie to the Holy Ghost… .” But Acts 5:9 records Peter’s comment to Sapphira, the wife of Ananias, and reads, “How is it that you have agreed together to tempt the Spirit of the Lord?” Note that Peter used the term “Holy Ghost” in his rebuke of Ananias but in verse 3, he used the term “Spirit of the Lord” in his rebuke to Sapphira for the same offence.

Does this passage in Acts 5 allow us to equate the term “Holy Ghost” (or “Spirit”) with the term “the Spirit of the Lord”? Let us examine that thought. Ananias committed the same offence as did his wife Sapphira, i.e. they both lied about what they received in selling a certain possession. (see verses 2 and 8). So both Ananias and Sapphira lied to the Holy Spirit. Because they both lied, they both tempted the Spirit of the Lord. That is to say, one did not lie and the other tempt, they both lied to the Holy Spirit, therefore they both tempted Him. Further, because one did not sin against a different Person than did the other, I believe we may conclude that the term “Holy Ghost” (or Spirit) is the same Person as the Spirit of the Lord. Now let us compare this with II Cor. 3:14-18.

II Cor. 3:14-18 reads, “But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless, when it (the heart of Israel) shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit (add the ellipsis “that taketh away the vail”); and where the Spirit of the Lord is, there is liberty. But ye all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

Let us, for the sake of clarity, consider a few key phrases. We read in verse 14, “which vail is done away in Christ“.  The Greek word translated “in” in the phrase “done away in Christ”  is “en” which is defined in part in the Companion Bible as, “has  sometimes the force of ‘by’ denoting the instrument”. So the vail was taken away by Christ.  And in verse 17, “Now the Lord is that Spirit (add the ellipsis “that taketh away the vail”). One verse tells us that it is Christ that takes away the vail and another verse tells us it is the Spirit that takes it away. There is, of course, no contradiction here. By combining the thought that the vail is done way by Christ, with the thought that it is the  Spirit that takes away the vail, we learn that we may think of the  Spirit, as Christ Himself. I believe that because the vail in question is not a literal vail (it is the vail that covers the heart or the spirit of Israel) That which takes away the vail is Spirit.

Going on, let us consider verse 17, “and where the Spirit of the Lord is, there is liberty’. What is the “liberty” spoken of in this verse? That question must, of course, be answered from the context. Because the context has to do with taking away the blindness of Israel in understanding the Old Testament, the liberty, in my opinion, is the correct understanding of the Old Testament that comes when Christ takes away the vail that was causing the blindness. My point is that the “liberty” comes as a result of the taking away of the vail. And since we are told that Christ has done away with the vail, and that the “Spirit of the Lord” gives the liberty, we may conclude that the Spirit of the Lord is Christ.

We are now ready to consider the suggestion that Christ fulfills the office of the Holy Spirit. We have learned from II Cor. 3:14-18 that the term “Spirit of the Lord” is used of Christ. And we learned in Acts 5 that the term “Spirit of the Lord” is equated with the term “Holy Ghost” (or “Spirit”). That means that Christ  is the Holy Spirit.  Therefore,  we may conclude that Jesus Christ fulfills the office of Holy Spirit.

But some might object that because Christ is in a body, He cannot fulfill the office of Holy Spirit. But let us consider the Holy Spirit, Who is, of course, spirit. Matt. 3:16 records the “Spirit of God descending like a dove”.  In other words, the Holy Spirit took on the form of a dove so that He could be seen.  But His basic nature was one of spirit. So too, because Jesus Christ is Jehovah, Who is spirit, His basic nature is spirit, even though He has taken on a bodily form. (Please see the paper on this web-site for the Scriptural evidence that Christ is indeed Jehovah.)

In short, Christ’s Spirit is the Holy Spirit. i.e. Christ fulfills the office of Holy Spirit.

We will continue our study of the Holy Spirit by a consideration of all the verses that I believe refer to the Holy Spirit. In this part of that study we will consider the Holy Spirit as one of the many offices of Jehovah.

(The reader is asked to bear in mind that the upper case letters in the term “Holy Ghost” (or “Spirit) are interpretations, they are not part of the texts because the Hebrew does not have upper and lower case letters, and, I am told,  the Greek rarely used upper case letters.)

Gen. 6:3, “And Jehovah said, ‘My Spirit shall not always strive with man….”. The note in the Companion Bible on the word “strive” reads, “remain in, with… .” I do not believe it refers to God as spirit because Jehovah, will never cease to remain with man. In this case then, “My Spirit” refers to the Holy Spirit.

Micah 3:8, “But truly I am full of power by the Spirit of Jehovah, and of judgment, and of might…. .” As the section below on the power from the Holy Spirit will show, the power comes from God in His office of Holy Spirit.

Matt. 3:16, “He saw the Spirit of God descending like a dove and lighting on Him.” Here the Spirit of God has taken on a form, i.e. the form of dove in order to be seen, but that does not change the basic meaning of the Greek word “pneuma”, nor, of course, does it change the basic nature of the Holy Spirit as spirit.

Matt. 12:31, “…..blasphemy of the Holy Ghost shall not be forgiven unto men.” (See also Mark 3:29, Luke 12:10.) In verse 32 the blasphemy is put in contrast with blasphemy of the Son another office of Jehovah, so the subject of this verse is God in His office of Holy Spirit.

Matt. 12:32, “And whosoever shall speak against the Son of man, it shall be forgiven, but whoever speaketh against the Holy Ghost, it shall not be forgiven him… .”

Matt. 28:19, “….baptizing them in the name of the Father, and of the Son and of the Holy Ghost.” In this verse three of the many offices of Jehovah are mentioned.

Mark 1:10, “….and the Spirit like a dove descending upon Him… .” Please see note on Matt. 3:16.

Luke 3:22,”And the Holy Ghost descended in a bodily shape like a dove…. .” Please see note on Matt. 3:16.

Jn. 1:32, “And John bare record saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He That sent me to baptize with water, the same said unto me, ‘Upon Whom thou shalt see the Spirit descending and remaining on Him…..” This verse gives the reason that the Holy Spirit took on a bodily form, i.e. so that He can be seen by John the Baptist. Please see note on Matt. 3:16.

Jn. 3:5-6, “…Except a man be born of water and the Spirit (that which is born in man of the Holy Spirit is the new nature), he cannot enter into the kingdom of God. That which is born of the flesh is flesh and that which is born of the Spirit (the Holy Spirit) is spirit”

Jn. 3:8, “The wind bloweth where it listeth….so is everyone that is born of the Spirit.”

Acts 2:4b “and began to speak with other tongues as the Spirit gave them utterance.. .” I believe it would be helpful to consider the entire verse, even though the first part of it refers to the power from the Holy Spirit (please see the section below on power from the Holy Spirit). The entire verse reads, “And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance.. .” It is important to note the two phrases “filled with the Holy Ghost” and  “as the Spirit gave them utterance.” That is to say, the Holy Spirit filled these men with power so that they spoke in other tongues as He gave them utterance.

Acts 5:3, “….why hath Satan filled thine heart to lie to the Holy Ghost… ?”

Acts 5:9, “How is it that you have agreed together to tempt the Spirit of the Lord?” This verse tells us that “the Spirit of the Lord” is also referred to in verse 3 as “the Holy Ghost”. Christ is the”Spirit of the  Lord”, therefore, as mentioned above, Jesus Christ fulfills the office of the Holy Spirit.

Acts 15:28, “For it seemed good to the Holy Ghost… to lay upon you no greater burden… .”

Acts 20:28, “Take heed…..over the which the Holy Ghost hath made you overseers… .”

Acts 21:4, “….And finding disciples….who said to Paul through the Spirit that he should not go up to Jerusalem.”

Acts 21:11, “….Thus saith the Holy Ghost, ‘So shall the Jews at Jerusalem bind the man that owneth this girdle…”.

Romans 2:11b, “..even so the things of God knoweth no man, but the Spirit of God.”

Romans 8:26-27, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit Itself maketh intercession for us, ….. And He That searcheth the hearts knoweth what is the mind of the Spirit, because He makes intercession for the saints….. .”

Romans 9:1, “…my conscience also bearing witness in the Holy Ghost… .” Add the ellipsis, “my conscience also bearing witness (as I rest in -Gr. en) the Holy Ghost.

Romans 14:17, “…for the kingdom of God is …..joy in the Holy Ghost.”

Romans 15:16, “…that the offering of the Gentiles might be acceptable, being sanctified by the Holy Ghost.”

Romans 15:30, “…for the love of the Spirit, that you strive together..”

I Cor. 2:10, “But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea the deep things of God.”

I Cor. 2:11b, “…even so the things of God knoweth no man but the Spirit of God.”

I Cor. 2:14, “But the natural man receiveth not the things of the Spirit of God; for they are foolishness to unto him; neither can he know them, because they are spiritually discerned.”

I Cor. 6:11, “…ye are sanctified, ye are justified in the name of the Lord Jesus and by the Spirit of our God.” See II Thess. 2:13 which tells us that we are sanctified by the Holy Spirit.

I Cor. 12:4, “Now there are divirsities of gifts but the same Spirit.” Add the ellipsis, “who giveth those gifts”. It is the Holy Spirit who gives the gifts which are the subject of this passage.

I Cor. 12:7-11, “But the manifestation of the Spirit (the “of” is the Genitive of Origin, i.e. from)  is given to every man to profit withal. 8) For to one is given by the Spirit (the Holy Spirit) the word of wisdom; to another the word of knowledge, by the same Spirit (the Holy Spirit); to another faith, by the same Spirit (the Holy Spirit); to another the gifts of healing, by the same Spirit (the Holy Spirit). To another the working of miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues; But all these worketh that one and the selfsame Spirit (the Holy Spirit), dividing to every man severally as He will.” Note verses 8-11 itemize each gift. In my opinion, that proves that it was power from the Holy Spirit that was given as the Holy Spirit Himself is certainly not itemized.

I Cor. 12:13, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles……and have been all made to drink into one Spirit.”

II Cor. 3:16-18, “Nevertheless, when it (the heart of Israel) shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But ye all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

II Cor. 13:14, “….the communion of the Holy Ghost be with you all.”

Eph. 1:13, “… Whom after that ye believed, ye were sealed with that holy Spirit of promise.” Eph. 4:30 tells us that we were sealed by the Holy Spirit. therefore, we may conclude that the “with” in the phrase, “sealed with” may be understood as “by”, i.e. we are sealed by the Holy Spirit. (See Eph. 4:30.)

Eph. 2:18, “For through Him we both have access by one Spirit unto the Father.”

Eph. 3:16, “That He would grant you….to be strengthened with might by His Spirit in the inner man.” The inner man is, of course, the new nature. But this verse tells us that the new nature is strengthened by the Holy Spirit, one of the offices of Jehovah.

Eph. 4:3,”Endeavouring to keep the unity of the Spirit in the bond of peace.” (The Greek word translated “unity” is better translated “oneness”.)

Eph. 4:4, “There is one body and one Spirit… .”

Eph. 4:30, And grieve not the Holy Spirit whereby you are sealed… .”

Eph. 5:18, “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit”. The Greek word translated “with” in the phrase “filled with the Spirit” is “en” and is defined in the Companion Bible in part as, “has sometimes the force of  ‘by’  denoting the instrument”.   Is the contrast here between being drunk and being filled with God in His office of Holy Spirit? I can not believe it is. I believe the contrast is between being drunk and being filled by the Holy Spirit.  Therefore, I believe that “en” should be translated “by”,  i.e. ” filled by the Spirit”.

I Thess. 1:5, “Our gospel came unto you ….in power and in the Holy Ghost… .” The Greek word translated “and” in the phrase, “in power and in the Holy Ghost” is “kai” and is often translated “even”. Because the power always comes from the Holy Ghost, I believe that the “kai” in this verse should also be translated “even”.  So that phrase should read, “in power even in the Holy Ghost”. Further, the Greek preposition translated “in” in the phrase, “in the Holy Ghost” is “en” and, according to the Companion Bible, “…..has  sometimes the force of ‘by’, denoting the instrument… .” So this verse should read, “Our gospel came unto you….in power, even by the Holy Ghost”. This is perfectly consistent with the fact that, as the reader will see in the section below on the power from the Holy Spirit, the gospel was accompanied, in the Gospel and Acts periods, by miraculous signs which were the manifestations of the power from the Holy Spirit.

I Thess. 1:6, “And ye became followers of us and of the Lord: having received the word….with joy of the Holy Ghost.” I believe that the “of” tells us that it is the Genitive of Origin. Therefore, the joy is from the Holy Spirit.

II Thess. 2:13, “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” The “of” in the phrase “sanctification of the Spirit” is the Genitive of Origin, i.e. the sanctification from the Spirit.

II Tim.1:14, “Guard the good deposit that was entrusted to you – guard it with the help of the Holy Spirit Who lives in us”. This should read “Who lives among us” as it is addressed to “us” plural.

Titus 3:5, “…according to His mercy He saves us by the washing of regeneration, and renewing of the Holy Ghost.” The Greek word translated “of” in the phrase “renewing of the Holy Ghost” should, according to the note in the Companion Bible read “by”, i.e. renewing by the Holy Ghost”. Both the NASB and the NRSV have “by”.

Heb. 2:4, “God also bearing witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost according to His own will.” The “of” in the phrase “gifts of the Holy Ghost” is the Genitive of Origin, i.e. gifts from the Holy Spirit. God in His office of Holy Spirit sends His power which is manifested by the gifts.

Heb. 9:14, “How much more shall the blood of Christ, Who through the eternal Spirit, offered Himself without spot to God….. .” The Greek preposition translated “through” in the phrase, “Who through the eternal Spirit” is “dia” and is defined in part in the Companion Bible as, “…it includes the idea of proceeding from… .” In other words, I believe we may understand this verse to say that the Man Jesus Christ offered Himself to God in response to the will of the Holy Spirit. (We must bear in mind, however, that Jesus Christ fulfills the office of Holy Spirit, please see the first several paragraphs of this section.)

Heb. 10:29, “….and hath done despite unto the Spirit of grace.” I believe this is the Genitive of Character, i.e. the Spirit’s grace.

I Jn. 4:13, “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit.” The Greek word translated “of” in the phrase, “hath given us of His spirit” is “ek” and is defined, in part in the Companion Bible as, “it means ‘out from’”. So God has given us from out of His Spirit”.  What He has given us is the new nature, but it comes from God in His office of Holy Spirit.

I Jn. 5:7-8, For there are three that bear record in heaven (the Father, the Son and the Holy Ghost; and these three are one. And there are three that bear witness in earth), the Spirit and the water and the blood, these three agree in one.” The phrase “the Father, the Son and the Holy Ghost; and these three are one. And there are three that bear witness in earth” does not appear in the older manuscripts.

Rev. 22:17, “And the Spirit and the bride say, ‘Come’…and let him that is athirst come… .”

B. As Creator

Gen. 1:2, “….and the Spirit of Elohim moved upon the face of the waters”. We know that Elohim is not spirit because He was seen by Jacob when Elohim wrestled with him (see Gen. 32:24-30). Therefore,  I believe that the “of” in the phrase “Spirit of Elohim” is not the Genitive of Relation (i.e. pertaining to) but is rather  the Genitive of Origin, i.e. that it was the Spirit from Elohim about which this verse speaks.

Job 26:13, “By His Spirit He hath garnished the heavens… .”

Job 33:4, “The Spirit of God (Heb. “El”) hath made me, and the breath (Heb. “ruach”) of THE ALMIGHTY (Heb. “Shaddai”) hath given me life.” We see in this verse two of the many offices of Jehovah, i.e. “El” and “Shaddai”. To make this even more interesting, we read in Gen. 2:7 that Jehovah Elohim created Adam and breathed the breath of life into him.

I believe that the “of” in the phrase “spirit of El” and in the phrase “breath of Shaddai” is the Genitive of Origin, i.e. the Spirit from El and the breath from Shaddai.

As we consider each phrase of Job 33:4 we will see that each serves to explain the other, especially as we bear in mind the fact that “Spirit” and “breath” are translations of the same Hebrew word “ruach”. The phrase “and the breath” is the more helpful of the two phrases because there are other verses which speak of “the breath”. Let us consider them in our search for God’s truth. We read, for example in Job 15:30, “…the flame shall dry up his branches, and by the breath of His mouth shall he go away.” Is. 11:4, “But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath (Heb. “ruach”) of His lips shall He slay the wicked.” Is. 30:28, “And His breath (Heb. “ruach”) as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity.”

In my opinion, when we read of the “breath” (Heb. “ruach”) doing something, we are reading of the work the Holy Spirit (Heb. “ruach”), so “breath” is put by Metonymy of Adjunct, i.e.”breath” is something pertaining to the Subject Which in Job 33:4 is Jehovah in His offices of El and Shaddai Who sent the Holy Spirit. So Job 33:4 tells us that the Holy Spirit gave man life.

Ps. 33:6b, “…..And all the host of them (i.e. the heavens) (were created) by the breath of his mouth.” Please see not on Job 33:4.

C. As Teacher/Comforter

Neh. 9:20, “Thou gavest also Thy good Spirit to instruct them, and withheldest not Thy manna from their mouth….. . ” We read in Luke 12:12, quoted below, that the Holy Spirit teaches. Given that this verse speaks of instruction, I believe we may conclude that it is the Holy spirit referred to in this verse as well.

Luke 12:12, “For the Holy Ghost shall teach you in the same hour what you ought to say.”

Jn. 14:16-17, “….And He shall give you another Comforter……even the Spirit of truth….but ye know Him for He dwelleth with you and shall be in you.” Jn. 14:26 quoted below, tells us quite specifically that the Comforter is the Holy Spirit.

Jn. 14:26, “But the Comforter Which is the Holy Ghost…. .”

Jn. 15:26, “But when the Comforter is come….even the Spirit of truth…. .”

Jn. 16:13, “…when He, the Spirit of truth is come, He will guide you unto all truth… .”

Acts 1:2, “….after that He, through the Holy Ghost had given commandments… .”

Acts 5:32, “And we are His witnesses of these things: and so is also the Holy Ghost, Whom God has given to them that obey Him,” Because Luke wrote of the Holy Spirit as a “witness”, I believe we must conclude that this refers to God in His office of Holy Spirit.

Acts 9:31, “….walking in the fear of the Lord and in the comfort of the Holy Ghost, were multiplied.”

I Cor. 2:13, “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual with spiritual”.

I Jn. 5:6, “….And it is the Spirit that bear witness because the Spirit is truth”. Compare Jn. 14:16-17.

D. As Doer

As mentioned above, the office of Holy Spirit may be described, in part as the office through  which He accomplishes  the will of Jehovah. I apologize for the rather crude term “Doer”,  but it does describe this particular activity of the Holy Spirit. The reader will note that many, if not most of the activities described in the verses quoted below are miraculous.

I Kings 18:12, “And it shall come to pass, as soon as I am gone from thee, that the Spirit of Jehovah shall carry thee wither I know not….”.

II Kings. 2:15-16, “And when the sons of the prophets which were to view at Jericho saw him they said, ‘The spirit (the gift of prophecy) of Elijah  doth rest on Elisha’ . And they came to meet him, and bowed themselves to the ground before him. and they said unto him, ‘Behold now there be with thy servants fifty strong men; let them go we pray thee, and seek thy master; lest peradventure the Spirit of Jehovah hath taken him up….”.

Judges 13:25, “And the Spirit of Jehovah began to move him at times in the camp of Dan….”.

Job 15:30, “…the flame shall dry up his branches, and by the breath (Heb. “ruach”) of His mouth shall he go away.” In my opinion, when we read of the “breath” doing something, we are reading of the work of Jehovah in His office of Holy Spirit.  That being the case, “breath” is put by the figure of speech Metonymy of Adjunct which is defined in the Companion Bible as “when something pertaining to the subject is put for the subject itself”. In this case, the “breath of His mouth” is put for the Subject which is the Holy Spirit.

Is. 11:4, “But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath (Heb. “ruach”) of His lips shall He slay the wicked.” Let us also  consider II Thess. 2:8, “and then shall that wicked be revealed when the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of His coming”. As mentioned above in the comments on Job 15:30, I believe that when we read of the breath of God we are reading of the Holy Spirit.

It is clear that these verses  have to do with the second coming of Jesus Christ. Note that in II Thess. 2:8 the Greek word “pneuma” is translated “spirit”, but I believe that because of the phrase “of His mouth” it should be translated “breath”, i.e. breath of His mouth” as “ruach” is translated in Is. 11:4. A comparison of these verses is further evidence that Jesus Christ fulfills the office of Holy Spirit as He does every other title of Jehovah.

Is. 30:28, “And His breath (Heb. “ruach”)  as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity.”

Is. 34:16, “….for My mouth it hath commanded and His Spirit it hath gathered them.”The phrase, “My mouth” is, in my opinion, used as the figure of speech Metonymy of Adjunct. In this verse “mouth” is put for the Subject, which is Jehovah. In other words, Jehovah commanded, and Jehovah in His office of Holy Spirit gathered.

Is. 40:7, “The grass withereth, the flower fadeth; because the Spirit of Jehovah bloweth upon it; surely the people is grass.” The phrase “Spirit of Jehovah bloweth” tells us that this verse speaks of Jehovah in His office of Holy Spirit.  That is to say,  we read in Job 15:30 and Is. 11:4 quoted above, that when we read of the breath of Jehovah, we are reading of the Holy Spirit.  Because the breath does indeed blow, I believe this verse also concerns the Holy Spirit.  Therefore, the “of” in the phrase “Spirit of Jehovah” is the Genitive of Origin, i.e. the Spirit from Jehovah.

Is. 48:16, “….and now Jehovah Adonai hath sent me and His Spirit”. The prophet was sent forth to accomplish what God had for him to accomplish and the Holy Spirit, i.e. the Doer, was sent forth with him.

Is. 59:19, “….When the enemy shall come in like a flood, the Spirit of Jehovah shall lift up a standard against him.” As in Is. 40:7, quoted above, the phrase “Spirit of Jehovah” tells us that it is not Jehovah, Who is spirit that lifts up a standard, it is Jehovah in His office of Holy Spirit. Therefore, the “of” in the phrase “Spirit of Jehovah” is the Genitive of Origin, i.e. the Spirit from Jehovah. Also, because generally speaking, when something is being done by God, it is usually being done by Him in His office of Holy Spirit.

Is. 63:14, “As a beast goeth down into the valley, the Spirit of Jehovah caused him to rest…..” Please see note on Is. 59:19 quoted above.

Ezek. 3:12, “Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, ‘Blessed be the glory of Jehovah….”

Ezek. 3:14a, “So the Spirit lifted me up, and took me away…”

Ezek. 8:3, “……and the Spirit lifted me up between the earth and the heaven….”

Ezek. 11:1, “The Spirit lifted me up and brought me to the east gate of the house of Jehovah…”.

Ezek. 11:24, “Afterwards the Spirit took me up, and brought me in a vision by the Spirit of Elohim into Chaldea. to them of the captivity.”

Ezek. 37:1, “The hand of Jehovah was upon me, and carried me out in the Spirit of Jehovah, and set me down in the midst of the valley which was full of bones.”

Ezek. 43:5, “So the Spirit took me up and brought me into the inner court…”

Zech. 4:6-7, “….Not by might, nor by power, but by My Spirit, saith Jehovah of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain…”.

Matt. 1:18, “…..she was found with child of the Holy Ghost.”

Matt. 1:20, “….That Which is conceived in her is of the Holy Ghost.”

Matt. 4:1, “Then was Jesus led up by the Spirit into the wilderness…”

Matt. 10:20, “For it is not ye that speak, but the Spirit of the Father Which speaketh in you”. The Greek preposition translated “in” in the phrase, “Which speaketh in you” is “en” and it is defined in part in the Companion Bible as, “…sometimes having the force of  ‘by’, denoting the instrument”. So we may understand this verse to say that the Spirit of the Father speaks by them. Now let us compare this with Mark 13:11, “…for it is not ye that speaketh but the Holy Ghost.” Matthew tells us that it is the “spirit of the Father” by which they speak and Mark tells us that they speak through the Holy Ghost. If one sees the Father as one Person and the Holy Ghost as another Person there is a contradiction in these passages. There are, of course, no contradictions in the Word of God. We must understand that “Father” and “Holy Ghost” are offices of One God, i.e. Jehovah.

Mark, 1:12, “…the Spirit driveth Him into the wilderness.”

Mark 13:11, “…for it is not ye that speaketh but the Holy Ghost.” Please see note on Matt. 10:20 quoted above.

Luke 1:35, “And the angel answered and said unto her, ‘The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy Thing Which shall be born of thee shall be called the Son of God.’” The Greek word translated “and” in the phrase “and the power” is “kai” and is often translated “even”, “the Holy Ghost….even the power of the Highest”.  So this verse tells us that the Holy Spirit is the “power of the Highest”, i.e, of God.

Luke 2:27, “And he came by the Spirit into the temple….”

Luke 4:1b, “…..was led by the Spirit into the wilderness.”

Luke 4:14, “And Jesus returned in the power of the Spirit into Galilee.”

Acts 8:29, “Then the Spirit said unto Phillip, ‘Go near and join thyself to this chariot.’”

Acts 8:39, “And when they were come up out of the water, the Spirit of the Lord caught away Phillip, that the eunuch saw him no more.”

Acts 10:19, “….the Spirit said unto him, ‘Behold, three men seek thee”

Act 11:12, “And the Spirit bade me go with them… .”

Acts 13:2, “As they ministered unto the Lord, the Holy Ghost said unto them, ‘separate unto Me Barnabus and Saul…. .”

Acts 13:4, “So they being sent forth by the Holy Ghost departed… .”

Acts 16:6-7, “….were forbidden of the Holy Ghost to preach the word in Asia, …they assayed to go unto Bithynia but the Spirit suffered them not.”

Acts 20:23, “…the Holy Ghost witnesseth in every city that bonds and affliction abide me.”

II Thess. 2:8, “And then shall that wicked be revealed whom the Lord shall consume with the spirit of His mouth… .”

I Peter 3:18, “….put to death in the flesh, but quickened by the Spirit.”

Rev. 1:10, “I was in the Spirit on the Lord’s day… .”

Rev. 4:2, “…I was in the Spirit…. .”

Rev. 17:3, “So he carried me away in the Spirit… .”

Rev. 21:10, “And he carried me away in the Spirit… .”

E. The Giver of the Word of God and of Prophecies

I Chron. 28:12, “And the pattern of all that he had by the Spirit, of the courts of the house of Jehovah, and of all the chambers round about….”.

Neh. 9:30, “Yet many years didst Thou forbear them, and testifiedst against them by Thy Spirit in Thy prophets, yet would they not give ear.”

Zech. 7:12, “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which Jehovah of hosts hath sent by His Spirit by the former prophets.” This verse is helpful because it tells us that Jehovah sent the Holy Spirit to give the Word to the prophets.

Matt. 22:43, “…How then did David in Spirit call Him Lord.. .” (The word “in” should be translated “by”.) In other words, David called Him Lord by or through the Holy Spirit see Mark 12:36 and Acts 1:16).

Mark 12:36, “for David himself said by the Holy Ghost….. .”

Acts 1:16, “….which the Holy Ghost by the mouth of David spake… .”

Acts 7:51-52, “…ye do always resist the Holy Ghost, as your fathers did. Which of the prophets have your fathers not persecuted?”

Romans 1:4,”And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The NASB reads, “who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness”. This translation, in my opinion, makes more sense in that it was Christ’s resurrection that, at least in part, declared Him to be the Son of God (see Ps. 2:7.) And Christ’s resurrection was indeed written in the Word of God, especially in type, of which Jonah is the most obvious. So in this verse the Holy Spirit is referred to as “the spirit of holiness”.

Gal. 3:14, “That the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” The “of” in the term “promise of the Spirit” is the Genitive of Possession, i.e. the Spirit’s promise. The Spirit’s promise is that of verse 6, i.e. that Abraham was justified by faith. The Holy Spirit promised that justification and was recorded in Genesis.

Eph. 3:5, “…as it is now revealed unto His holy apostles and prophets by the Spirit.”

Eph. 6:17, “And take the helmet of salvation and the sword of the Spirit which is the word of God.”

I Tim.4:1a, “Now the Spirit speaketh expressly… .”

Heb. 3:7, Wherefore, as the Holy Ghost saith, ‘To day, if you will hear His voice.”

Heb. 9:8, “The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest… .”

Heb. 10:15, “…the Holy Ghost also is a witness to us for after that He had said before… .”

I Peter 1:10-11, “Of which salvation the prophets have enquired and search diligently, who prophesied of the grace that should come unto you. Searching what or what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ, and the glory that should follow”. In this verse the “Spirit of Christ” refers to the Holy Ghost Who had “testified beforehand the sufferings of Christ” in such Old Testament passages as Is. 53.

II Peter 1:21, “…holy men of God spake as they were moved by the Holy Ghost.”

Rev. 2:7, “….hear what the Spirit saith unto the churches… .” (See also verse 11, 17, 29, 3:13 and 3:19.)

Rev. 14:13, “And I heard a voice from heaven saying unto me, ‘Write, ‘Blessed are the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they may rest from their labours… .”

III) Power from the Holy Spirit

As we look at all the passages in the Bible that speak of the Holy Spirit, we must be careful to see the difference between the Holy Spirit and the power from the Holy Spirit. We will look at several verses that speak of the Holy Spirit “filling” or “coming upon” or the Holy Spirit being “poured out” or entering. One is not “filled” with God, the Holy Spirit. God is not “poured out”, nor does God “come upon” another or enter another. These verses use the figure of speech, Metonymy of the Cause, i.e. the cause is put for the effect. In other words, the cause is the Holy Spirit, the effect is being filled with the power from the Holy Spirit. We use that figure of speech when we say for example, “Joe really pours himself into his work”. Obviously, Joe does not “pour himself”.  Joe is the cause, the effect is that he shows himself to be a dedicated worker. So when the Holy Spirit is poured out or comes upon someone, we must understand those passages to mean power from the Holy Spirit.

As with all figures of speech, Metonymy of the Cause is used to enhance the meaning of the phrase in which it is used. We could say that Joe is a dedicated worker, but it does not have the same force as when we say that Joe pours himself into his work. The same is true of the figure of speech when used of the Holy Spirit. The Holy Spirit does not simply empower one to  accomplish that for which the person has been empowered, His power “fills” it is “poured out”. Similarly, His power is not simply “sent”, it “comes upon” the one who is to be empowered. So when we read, for example in Judges 14:6, “The Spirit of the Lord came upon him with power so that he tore the lion apart with his bare hands”, we are reading of the power from the Holy Spirit. The Holy Spirit is the cause, and the power from the Holy Spirit is the effect. Just as Joe does not “pour” himself, but his energies, so too the Holy Spirit does not pour Himself, but His power.

Before we consider every verse that speaks of power from the Holy Spirit, I would like to call the reader’s attention to just a few verses which, I believe, will show the importance of differentiating between the Holy Spirit and power from the Holy Spirit.

Let us consider, for example  I Sam.10:10 ” “….and the Spirit of Elohim came upon him (Saul) and he prophesied.…”. But we read in  I Sam. 16:14, “But the Spirit of Jehovah departed from Saul….” .  Please note that in chapter 16 we read that that power had departed from Saul. Some, because they do not differentiate between the Holy Spirit and the power from the Holy Spirit, believe that it was at this point that Saul lost his salvation. The paper on this web-site which addresses  the question of eternal security,  proves from Scripture that a believer can never lose his salvation. Saul did not lose his salvation, he lost the power from the Holy Spirit.

And we read in Micah 3:8, “But truly I am full of power by the Spirit of Jehovah, and of judgment, and of might…. .” This is a clear statement that it was power from the  Holy Spirit with which he was filled that enabled Micah to judge etc. .

Coming to the New Testament we see the same truth. We read in Heb. 6:4, “…and were made partakers of the Holy Ghost… .” Obviously no man can be partakers of God, they were partakers of the power from the Holy Spirit.

And, as mentioned above on the section on the Holy Spirit in  the office  of Jehovah,  Romans 15:19 tells us quite specifically that  the “mighty signs and wonders” were “by the power from the Holy Spirit”.   That verse reads, “Through mighty signs and wonders, by the power of the Spirit of God… .”  The “of” in the phrase, “the power of the Spirit of God” is the Genitive of Origin, i.e. the power from the Holy Spirit.

I believe that the student of God’s Word will have a better understanding of the Holy Spirit once he/she understands that God does not “come upon”, nor is He “poured out”, nor is one “filled” with Him. It is also helpful to note that every time one receives that power, it is told in the context exactly what that power was to accomplish, i.e. to prophecy, or to judge or to lead in battle etc. . Let us look at all the passages  in the Bible that speak of power from the Holy Spirit in order that we might understand our topic better.

It is also interesting to note that in almost every case, the reason that the Holy Spirit gives of His power is given in the immediate context.

Gen. 41:38, “And Pharaoh said unto his servants, ‘Can we find such a one as this is, a man in whom the spirit of God is?” I believe that the “of” in the phrase”spirit of God” is the Genitive of Origin, i.e. the spirit from God.

Ex. 28:3, “And thou shalt speak unto the wise hearted, whom I have filled with the spirit of wisdom that they make Aaron’s garments….…”.

Is. 29:10, “For Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath He covered.”  Obviously, he slept.

Ex. 31:3, “And I have filled him with the spirit of God, in wisdom and in knowledge and in all manner of workmanship”.  Certain men were filled with power from the Holy Spirit in order that they might build those things that were required for the tabernacle. I believe that the “of” in the phrase “spirit of God” is the Genitive of Origin, i.e. the spirit came from God.

Ex. 35:31, “And He hath filled him with the spirit of God, in wisdom, in understanding…..and in all manner of workmanship.” Please see the note on Ex. 31:3 quoted above.

Nu. 11:17, “….And I will take of the spirit which is upon thee and put it upon them…”. The context will show that the spirit of this verse is the spirit of leadership which was taken from Moses and given to seventy men who would share the burden of leadership, i.e. they were filled with power from the Holy Spirit so that they could lead.

Nu. 11:25, “And Jehovah came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that when the spirit rested upon them, they prophesied and did not cease”. Please see note on Nu. 11:17.

Nu. 11:26, “But there remained two of the men in the camp….and the spirit rested on them…..and they prophesied in the camp”. We have in this verse a kind of formula. That is to say, whenever we read of the spirit resting on one, or filling one, or coming upon one, the context will usually show the consequence of the Holy Spirit’s power being given. In this case the consequence of the power from the Holy Spirit resting was that they prophesied.

Nu. 11:29, “And Moses said unto him. Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them’”. In this verse it is clear that the power of the Holy Spirit enabled one to prophecy.

Nu. 24:2-3, “…..and the spirit of God came upon him and he took up his parable and said….”. Here again, the power from the Holy Spirit enables one to prophecy.

Deut. 34:9, “And Joshua, the son of Nun was full of the spirit of wisdom; for Moses had laid his hands on him”. The consequence of Moses laying hands was that Joshua received power from the Holy Spirit so that he was filled with wisdom.

Judges 3:10, “And the Spirit of Jehovah came upon him and he judged Israel and went out to war….”. I believe that the “of” in the phrase “spirit of Jehovah” is the Genitive of Origin, i.e. the Spirit came from Jehovah.

Judges 6:34, “But the Spirit of Jehovah came upon Gideon and he blew a trumpet and Abi-dzer was gathered after him”. Please see the note on Judges 3:10.

Judges 11:29, “Then the Spirit of Jehovah came upon Jephthah and he passed over Gilead….unto the children of Ammon”. Please see the note on Judges 3:10.

Judges 14:6, “And the Spirit of Jehovah came mightily upon him (Samson), and he rent him (a lion,vs. 5) as he would have rent a kid, and he had nothing in his hand”. Please see the note on Judges 3:10.

Judges 14:19, “And the Spirit of Jehovah came upon him and he went down ….and slew thirty men of them….”. Please see the note on Judges 3:10.

Judges 15:14, “…And the Spirit of Jehovah came mightily upon him and the cords that were upon his arms became as flax from off his hands”. Please see the note on Judges 3:10.

I Sam. 10:6, “And the Spirit of Jehovah will come upon thee and thou shalt prophecy…”. Please see the note on Judges 3:10.

I Sam. 10:10, “….and the Spirit of Elohim came upon him (Saul) and he prophesied….”.

I Sam. 11:6, “And the Spirit of Elohim came upon Saul ….and his anger was kindled greatly”.

I Sam. 16:13, “and the Spirit of Jehovah came upon David from that day forward….”.  Indicates a continuing manifestation of the power from the Holy Spirit.

I Sam. 16:14-15, “But the Spirit of Jehovah departed from Saul and an evil spirit from Jehovah troubled him. And Saul’s servants said unto him, ‘Behold now an evil spirit from Elohim troubleth thee”.

I Sam. 19:20, “….the Spirit of Elohim was upon the messengers of Saul, and they also prophesied…”. Please see the note on I Sam. 11:6.

I Sam. 19:23, “….and the Spirit of Elohim was upon him also and he went on and prophesied….”. Please see the note on I Sam. 11:6.

II Sam. 23:2, “The Spirit of Jehovah spake by me, and His word was in my tongue”. Please see the note on Judges 3:10.

II Kings 2:9, “…Elijah said to Elisha, ‘Ask what I shall do for thee, before I be taken away from thee.’ And Elisha said, ‘I pray thee, let a double portion of thy spirit be upon me”. Obviously this was to carry on the work of Elijah.

II Kings. 2:15, “And when the sons of the prophets which were to view at Jericho saw him they said, ‘The spirit of Elijah doth rest on Elishah ‘”  See note on II Kings 2:9.The power from the Holy Spirit was manifested by their ability to prophecy.

I Chron. 12:18, “Then the Spirit came upon Amasai, who was chief of the captains, and he said, ‘Thine are we David….’”. The power from the Holy Spirit came upon Amasai which led him to pledge his allegiance to David.

II Chron. 15:1-2, “And the Spirit of Elohim came upon Azariah the son of Oded. And he went out to Asa, and said unto him, ‘Hear ye me, Asa, and all Judah and Benjamin; Jehovah is with you, while ye be with Him….”. Please see the note on I Sam. 11:6.

II Chron. 20:14-15, “Then upon Zahaziel ……came the Spirit of Jehovah ….and said ‘Hearken ye all Judah….”. Please see the note on Judges 3:10.

II Chron. 24:20, “And the Spirit of Elohim came upon Zechariah….. and said unto them, ‘Thus saith Elohim, ‘Why transgress ye the commandments of Jehevoah….?’ Please see the note on I Sam. 11:6.

Prov. 1:23, “….Behold I will pour out my spirit unto you; I will make known my words”

Is. 11:2, “And the Spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah.” I believe that the “of” in the phrase, “the Spirit of Jehovah” is the Genitive of Origin, i.e. the Spirit from Jehovah. The “Him” of this verse is, of course, Christ. Because power from the Holy Spirit rested on Him He had miraculous wisdom, understanding etc. .

Is. 32:14-15, “Because the palaces shall be forsaken; the multitude of the city shall be left, the forts and towers shall be for dens……until the spirit be poured upon us from on high, and the wilderness be a fruitful field.” I believe this is a parallel passage to Joel 2:28 which also is an end time prophecy. In Joel the manifestations of that power from the Holy Spirit are declared.

Is. 42:1, “Behold My Servant, Whom I uphold; Mine elect in Whom My soul delighteth; I have put My spirit upon Him; He shall bring forth judgment to the Gentiles”.

Is. 44:3, For I will pour water upon him that is thirsty, and floods upon the dry grounds: I will pour My spirit upon thy seed, and My blessing upon thine offspring.”.

Is. 59:21, “…..My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed…. .” This is the power from the Holy Spirit that is “upon” the prophet so that he might prophecy.

Is. 61:1, “The Spirit of Jehovah Adonai is upon Me; because Jehovah hath anointed Me to preach good tidings unto the meek….”. Please see note above on Judges 3:10.

Is. 63:11-12, “Then He remembered the days of old, Moses, and His People, saying, ‘Where is He That brought them up out of the sea, with the shepherd of His flock? where is He That put His Holy Spirit within him? That led them by the right hand of Moses with His glorious arm dividing the water before them to make Himself an everlasting name.” In this verse the “Holy Spirit within” Moses is said to have led Israel. This is power from the Holy Spirit made manifest as Moses led Israel. .

Ezek. 2:2, “And the Spirit entered into me when He spake unto me, and set me upon my feet, that I heard Him That spake unto me”.

Ezek. 3:24, “Then the Spirit entered into me and set me upon my feet….”

Ezek. 11:5, “And the Spirit of Jehovah fell on me and said unto me, ‘Speak’…” Please see the note on Judges 3:10.

Joel 2:28-29, “And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, ….and also upon the servants and upon the handmaids in those days will I pour out My spirit”.

Matt. 3:11, “….He shall baptize you with the Holy Ghost and with fire.”  As the paper on this web-site will prove from Scripture, the purpose of baptism was to identify those who were God’s servants. Because the one being baptized was baptized unto service to God, it is understandable that they would receive power from the Holy Ghost in their service to Him. And that is exactly what was received upon baptism, i.e. power from the Holy Spirit. Again, as in the Old Testament, we have here the figure of speech Metonymy of the Cause. The Cause is the Holy Spirit, the effect is being baptized with the power from the Holy Spirit. The manifestations of that power are not in evidence in the immediate context, but it is clear that Christ’s followers manifest that power, especially in the Acts period as recorded in Acts 2 and I Cor. 12. Also, see note on Jn. 7:38-39.

Matt. 12:18, “….I will put My Spirit upon Him and He shall shew judgment to the Gentiles.”

Matt. 12:28-12, “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you….and He will thoroughly purge His floor and gather His wheat.” The “of” in the phrase “Spirit of God”, is, in my opinion, the Genitive of Origin, i.e. the spirit from God. Again, we have here the figure of speech Metonymy of the Cause. The Cause is God in His office of the Holy Spirit, the effect is being baptized with the power from the Holy Spirit.

Mark 1:8, “…He shall baptize you with the Holy Ghost.” Please see note on Matt. 3:11.

Luke 1:15-16, “…and he shall be filled with the Holy Ghost, even from his mother’s womb. and many of the children of Israel shall return to the Lord their God.” Just as in the Old Testament where we read of one being filled with power from the Holy Spirit in order to accomplish a specific act, so too in the New Testament certain ones were filled with power from the Holy Spirit in order to accomplish the specific act for which they were filled. In this case that act is given in verse 16.

Luke 1:67, “And Zacharias his father was filled with the Holy Ghost, and prophesied, saying….” Please see the note on Luke 1:15-16. Note that the reason the power was given, i.e. to prophecy, is mentioned in this very verse.

Luke 2:25-27, “And behold, there was a man in Jerusalem whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, and it was revealed unto him that by the Holy Ghost that he should not see death before he had seen the Lord’s Christ”.

Luke 3:16, “…..He shall baptize you with the Holy Ghost and with fire.” Please see note on Matt. 3:11.

Luke 4:18, “And the Spirit of the Lord was upon Me, because He hath anointed Me to preach the gospel to the poor, He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” Here too, we are given the results of the power from the Holy Spirit being upon the Lord. Note the word “because” in the phrase “the Spirit of the Lord was upon Me because... .” In other words, because Christ was sent to preach the gospel etc. He received the power from the Holy Spirit in order to fulfill those things for which He was sent to accomplish.

Luke 11:13, “….how much more shall the Father give the Holy Spirit to them that ask Him?” The context concerns gifts that are given by earthly fathers, and the contrast is made then with the gifts given by the heavenly Father.

Jn. 1:33, “….the same is He which baptizeth with the Holy Ghost.” Please see note on Matt. 3:11.

Jn. 3:34, “For He Whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto Him.” Because the Person of the Holy Spirit cannot be given by measure, I believe this refers to the power from the Holy Spirit.

Jn. 7:38-39, “He that believeth on Me, as the Scripture hath said, ‘out of His belly shall flow rivers of the living water.’ But this spake He of the Spirit Which they that believe on Him should receive: for the Holy Ghost was not yet given; because Jesus was not yet glorified.”  Because the power had not yet been given, there were no manifestations until they were given.  Again, God in His office of Holy Spirit is not given, but He does give His power. Note also that we read in Acts 1:4-5, “…..wait for the promise of the Father…for John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence”.

Jn. 20:22, “….He breathed on them and saith unto them, ‘Receive ye the Holy Ghost.” This was not the Holy Spirit as Comforter that was given at this time because Christ had not yet returned to the Father, i.e. He had not yet ascended. This was power from the Holy Spirit (please see note one Luke 1:15-16). We read in Jn. 20:23 just what the purpose was for this receiving of the power from the Holy Spirit, “Whose soever sins ye remit they are remitted unto them; and whosesoever sins ye retain, they are retained”. The remittance of sins was not one of the reasons that the Comforter was sent to the apostles.

It should be noted however that this event occurred before Christ’s ascension and before they were all “filled with the holy spirit” in Acts 2. I will quote Dr. E. W. Bullinger’s comment on this passage, It read, “The firstfruits of the resurrection bestows the firstfruits of the Spirit….”).

Acts 1:5, “….ye shall be baptized with the Holy Ghost not many days hence.” Please see note on Matt. 3:11.

Acts 1:8, “But ye shall receive power after the Holy Ghost is come unto you”.… Please see note on Matt. 3:11.

Acts 2:4a, “And they were all filled with the Holy Ghost and began to speak with other tongues… .” Please see note on Luke 1:15-16,

Acts 2:17,”…..I will pour out My spirit upon all flesh… .” Please see note on Luke 1:15-16,

Acts 2:18, “….I will pour out My spirit and they shall prophecy… .” Please see note on Luke 1:15-16′

Acts 2:33,”and having received of the Father the promise of the Holy Ghost (power from the Holy Spirit) He hath shed forth this which you now see and hear”. What Peter’s audience had seen and heard on that occasion was the Holy Spirit filling them with His power so that they spoke in tongues.

Acts 2:38, “….repent….and ye shall receive the gift of the Holy Ghost.” The power is not yet received, so it is, of course, not yet manifested.  The “of” is the Genitive of Origin, so the “gift” of the Holy Spirit is the power from the Holy Spirit.

Acts 4:8, “Then Peter, filled with the Holy Ghost said unto them.. .”  I believe that they were filled by the Holy Ghost. Please see note on Luke 1:15-16,

Acts 4:31, “….they were all filled with the Holy Ghost and they spake the word of God with boldness.”  One is not filled with God, I believe they were filled with power from the Holy Spirit. This is yet another example of the use of the figure of speech Metonymy of Cause, i.e. the Holy Spirit was the cause and the receiving of power from the Holy Spirit was the effect.

Acts 6:3, “….look ye out among you seven men who are full of the Holy Ghost and wisdom…. .” The manifestations of the power from the Holy Spirit had already been seen, proving that these men were indeed filled with that power. Please see note on Luke 1:15-16,

Acts 6:5, “…they chose Stephen, full of faith and of the Holy Ghost….” Please see note on Acts 6:3.

Acts 6:10, “And they were not able to resist the wisdom and the spirit by which he spake.” The fact that Stephen spoke “by” the spirit implies power from the Holy Spirit.

Acts 7:55, “But he being full of the Holy Ghost looked up steadfastly to heaven and saw the glory of God… .” Please see note on Luke 1:15-16,

Acts 8:15-19, “Who when they were come down, prayed for them that they might receive the Holy Ghost: (for as yet He was fallen upon none of them; only they were baptized in the name of the Lord Jesus). Then they laid their hands on them and they received the Holy Ghost. And when Simon saw that through laying on of the apostles hands the Holy Ghost (power from the Holy Ghost) was given, he offered them money, saying, ‘ Give me also this power, that on whomsoever I lay hands, that he may receive the Holy Ghost (power from the Holy Ghost)’”. Obviously, because spirit is by definition invisible, Simon must have seen evidence of the power from the Holy Spirit not recorded in this context.

Acts 9:17-18, “….the Lord, even Jesus…….hath sent me that thou mightest receive thy sight and be filled with the Holy Ghost….and immediately……. he received sight.”  Please see note on Luke 1:15-16,

Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost and with power… .”. The manifestations of that power is, in part, the subject of the Gospels. The Greek word translated “and” in the phrase “with the Holy Ghost and with power” is “kai” and is often translated “even”. In my opinion, is should be translated “even” in this verse, so it should read, “with the Holy Ghost even with power”. Please see note on Luke 1:15-16,

Acts 10:44-46, “as Peter spake these words, the Holy Ghost fell on them that heard the word” and  they spoke with tongues (vs. 46).” Please see note on Luke 1:15-16,

Acts 10:47, “Can any man forbid water, that these should not be baptized which have received the Holy Ghost.. .” This is in reference to those who had spoken in tongues. Please see note on Luke 1:15-16,

Acts 11:15, “And as I began to speak the Holy Ghost fell on them as on us at the beginning”  Please see note on Luke 1:15-16,

Acts 11:16, “Then I remembered the word of the Lord, how that He said, ‘John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” Please see note on Matt. 3:11.

Acts 11:24, “For he was a good man, full of the Holy Ghost and of faith.. .” Please see note on Luke 1:15-16.

Acts 13:9, “Then Saul….filled with the Holy Ghost set his eyes on him and said…. .” Please see note on Luke 1:15-16.

Acts 13:52, “And the disciples were filled with joy and with the Holy Ghost.” Please see note on Luke 1:15-16.

Acts 15:8, “And God….bare them witness, giving them the Holy Ghost, even as He did unto us.” Please see note on Luke 1:15-16.

Acts 19:2, “And he said unto them, ‘Have ye received the Holy Ghost, since ye believed?’ And they said unto him, ‘We have not so much as heard whether there be any Holy Ghost’. …. .” Acts 19:6, “And when Paul laid his hands upon them the Holy Ghost came on them and they spake with tongues.” The phrase “came on them” in verse 6 makes it clear that it was the power from the Holy Spirit, as God, in His office of Holy Spirit does not come on a person.

Romans 15:13, “…that ye may abound in hope through the power of the Holy Ghost.” I believe the “of” in the phrase, “power of the Holy Ghost” is the Genitive of Origin. So that phrase should read, “…that ye may abound in hope through the power from the Holy Ghost. (Please see  Romans 15:19.)

Romans 15:19, “Through mighty signs and wonders, by the power of the Spirit of God… .” Again, I believe the “of” in the phrase, “the power of the Spirit of God” is the Genitive of Origin, i.e. the power from the Holy Spirit. Here we are told quite specifically that the “mighty signs and wonders “were by the power from the Holy Spirit”.  It was the power from the Holy Spirit with which one was filled, not with God.

I Cor. 2:4, “But my preaching was…….in demonstration of the Spirit and of power.” This is the power from the Holy Spirit which was in evidence throughout Paul’s ministry, The Greek word translated “and” in the phrase “and of power” is “kai” and could be, and in my opinion, should be translated “even” in this verse. So that phrase should read, “demonstration of the Spirit, even of power.” In other words, Paul’s preaching was in demonstration of the power from the Holy Spirit.

I Cor. 14:2, ” He that speaketh in an unknown tongue speaketh not unto men but unto God……..howbeit, in the Spirit he speaketh mysteries ” The mysteries are spoken as a result of a gift from the Holy Spirit, in the same way that in Acts 2:4 they spoke in tongues as the “Spirit (the Holy Spirit) gave them utterance” from having received that gift from the Holy Spirit..

I Cor. 14:14-16, “For if I speak in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also, I will sing with the spirit, and I will sing with the understanding also.. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say , ‘Amen’”…. .” To speak in an “unknown tongue” is one of the many results of being filled with the power from the Holy Spirit.

Gal. 3:5, “He therefore That ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the law or by the hearing of faith?” Add the ellipsis, “ministereth to you the power of the Spirit”. This ministering is explained in the next phrase, “and worketh miracles among you”.

Heb. 6:4, “…and were made partakers of the Holy Ghost… .” Obviously no man can be partakers of God, they were partakers of the power from the Holy Spirit.

I Peter 1:12b, “they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven… .”

IV) The New Nature

We read in Eph. 4:22-24, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.” The note in the Companion Bible on the word “renewed” in the phrase “be renewed in the spirit of your mind” reads, “Occurs frequently in the Apocrypha. Implies that the whole course of life now flows in a different direction”.

The “old man” of verse 22 is obviously the old nature, therefore the “new man” of verse 24 is the new nature. I believe that as we consider several verses that speak of this new nature, it will help clarify how the believer is blessed by this new nature. (We must bear in mind that the upper case “H’ and “G” in the term “Holy Ghost” are interpretations, they are not part of the Greek texts because the Greek rarely used upper case letters.)

Consider for example, I Cor. 2:12-14, “Now we have received not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.” So one of the blessings we receive from having the new nature, which is given us from God, is that we may know the things that are from God.

Let us now consider all the verses in the Word of God that I believe speak of the new nature.

Nu. 14:23-24, “Surely they shall not see the land which I sware unto their fathers…..but My servant Caleb, because he had another (a different) spirit with him, and hath followed Me fully, him will I bring into the land….”. The new nature is given only to those who are believers. Obviously, Caleb had proven himself to be a believer.

Job 32:8, “But there is a spirit in man, and the inspiration of the ALMIGHTY giveth them understanding”.

Ps. 51:10-12, “Create in me a right heart O God; and renew a right spirit within me. ……….. Restore unto me the joy of thy salvation; and uphold me with Thy free spirit”. (Companion Bible has, “with a spirit of willing and unforced obedience”).

Is. 26:9, “With my soul have I desired Thee in the night; yea, with my spirit within me will I seek thee early… .”

Jn. 3:5-6, “…Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh and that which is born of the Spirit is spirit.” That which is born of the Spirit is the new nature.

Jn. 4:23-24, “…the true worshipers shall worship the Father in spirit and in truth…..God is spirit, and they that worship Him must worship Him in spirit.”

Romans 1:9, “For God is my witness Whom I serve in my spirit… .”

Romans 5:5, “…because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” We must bear in mind that the upper case “H’ and “G” in the term “Holy Ghost” are interpretations, they are not part of the Greek texts because the Greek rarely uses upper case letters. Because this has to do with the love of God, rather than with miraculous gifts, I believe that it is the new nature that is referred to in this verse rather than power from the Holy Spirit”. But  as we saw in the section on power from the Holy Spirit, here too we see the figure of speech Metonymy of the Cause, i.e. the cause is put for the effect.  In Romans 5:5  the cause is the Holy Ghost which  is put for the effect, i.e. the new nature.

Romans 8:1, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Note the contrast is  between walking after the flesh and walking after the spirit. I believe that contrast tells us that we should live in accordance with the new nature and not in accordance with the flesh. In other words, the contrast is between the old and new nature in man, not between the flesh and God in His office of Holy Spirit.

Romans 8:2, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” The “spirit of life” is put in contrast to the “sin and death”.  This contrast points, in my opinion, to the new nature. The contrast is not between the Holy Spirit and death, it is the contrast between that which gives life (the new nature) and that which leads to death, the old nature.  (See Rom. 8:9-11 quoted below.)

Romans 8:4, “That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit.” Here too the contrast between the flesh and the spirit leads me to conclude that the spirit is the new nature.

Romans 8:5, “….but they that after the Spirit, the things of the Spirit.”

Romans 8:9-11, “But ye are not in the flesh, but in the Spirit, if the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of Him. ….but Spirit is life because of righteousness. But if the Spirit of Him That raised up Jesus from the dead dwell in you, He That raised up Christ from the dead shall also quicken you mortal bodies by His spirit That dwelleth in you.”

Romans 8:13-16, “…but if ye through the Spirit (the new nature) mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God (the Holy Spirit), they are the sons of God, for ye have not received the spirit (the attitude) of bondage again to fear: but ye have received the Spirit (the new nature) of adoption, whereby we cry ‘Abba Father’. The Spirit Itself (the Holy Spirit) beareth witness with our spirit (the new nature), that we are the children.”

Romans 8:22-23, “For we know that the whole creation groaneth and travaileth in pain together until now: and not only they, but ourselves also, which have the firstfruits of the Spirit (the firstfruit of the Holy Spirit is the new nature), even we ourselves groan within ourselves waiting for the adoption to wit, the redemption of our body.”

Romans 9:1, “…my conscience also bearing witness in the Holy Ghost… .”  The Greek preposition translated “in” in the phrase  “also bearing witness in the Holy Ghost”  is “en” and, according to the Companion Bible”has sometimes the force of ‘by’”. The  NRSV has, “my conscience confirms it by the Holy Spirit”.  In other words Paul’s conscience is proved correct by the new nature.

I Cor. 2:12, “Now we have received not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

I Cor. 6:19, “What? know ye not that your body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own. For ye are bought with a price; therefore, glorify God in your body, and in your spirit which are God’s.” The “of” in the phrase “which ye have of God” is, in my opinion, the Genitive of Origin, i.e. “which ye have from God”.

I Cor. 7:40, “….I think also that I have the Spirit of God.” (Add the ellipsis, “in this matter”). I believe the “of” in the phrase, “I have the Spirit of God” is the Genitive of Origin, i.e. spirit from God. In other words, Paul is saying that he is preaching in accordance with the spirit that God gave to him, i.e. the new nature.

I Cor. 12:3, “….no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. I believe the “of” in the phrase, “Spirit of God” is the Genitive of Origin, i.e. the spirit from God.

II Cor. 1:22, “Who hath also sealed us and given us the earnest of the Spirit in our hearts.” The earnest of the Spirit is the new nature given us by the Holy Spirit.

II Cor. 4:13, “…we having the same spirit of faith… .”

II Cor. 5:5, “…Who also hath given unto us the earnest of the Spirit.”

II Cor. 6:4-6, “But by all these things proving ourselves ministers of God…….by kindness, by the Holy Ghost, by love unfeigned.. .” I do not believe that the Person of God i n His office of Holy Spirit would be in a list that included kindness and love.  But the new nature allows us to be kind and loving.

Gal. 3:2, “….Received ye the Spirit by the works of the law, or by the hearing of faith?”

Gal. 3:3, “Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh?” Again, the contrast between spirit and flesh leads me to conclude that it is the new nature that is meant.

Gal.4:6, “And because we are sons, God hath sent forth the Spirit of His Son into your hearts… .”

Gal. 5:5, “For we through the Spirit hope for the righteousness by faith.”

Gal. 5:16-18, “Walk in the spirit and ye shall not fulfill the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other….But if ye be led by the Spirit you are not under the law.” Note again the contrast between spirit and flesh.

Gal. 5:22, “But the fruit of the Spirit is love, joy peace… .”

Gal. 5:25, “If we live in the Spirit, let us also walk in the spirit.”

Gal. 6:8, “…he that soweth to the Spirit shall reap of the Spirit life everlasting.”

Eph. 2:22, “In whom ye also are builded together for an habitation of God through the Spirit.”  This verse tells us that as a church we are an habitation of God through the new nature that dwells in each of us.

Eph. 4:23, “And be renewed in the spirit of your mind.” Verse 24, “and that ye put on the new man…. .”

Eph. 5:9, “For the fruit of the Spirit is in all goodness in righteousness and truth.”

Eph. 6:18, “praying always with all prayer and supplication in the Spirit….. .” The Greek preposition translated “in” in the phrase,”in the spirit” is “en” and, according to the definition in the Companion Bible “has sometimes the force of ‘by’, denoting the instrument”. In other words, we pray by or through the new nature.

Phil.1:19, “For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ.” (The Companion Bible suggests it is the “mind of Jesus Christ”. I Cor. 2:16, “we have the mind of Christ”.)

Phil. 2:1, “…if any fellowship of the Spirit… .”

Phil. 3:3, “For we are the circumcision which worship God in the spirit… .”

Col. 1:8, “Who also declared unto us your love in the spirit.”

I Thess. 4:8, “…God who has also given us His holy Spirit.”

I Thess. 5:19, “Quench not the Spirit.”

I Peter 1:22, “Seeing ye have purified your souls in obeying the truth through the Spirit..”

I Peter 4:6, “….that they might be judged according to men in the flesh, but live according to God in the spirit.”

I Peter 4:14, “….for the spirit of glory and of God resteth upon you.. .”

I Jn. 3:24, “….hereby we know that He abideth in us, by the Spirit which He hath given us.”

Jude 19-20, “These be they who separate themselves, sensual, having not the Spirit. But ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.”

V) Spirit of Man

A. THE SPIRIT THAT GIVES LIFE

The Hebrew word “ruach” which is so often translated “spirit” is also often translated “breath” in reference to the breath of life.

Gen. 6:17 and 7:15, “And behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath (“ruach”) of life from under heaven….”.

Gen. 7:22, “All in whose nostrils was the breath  (“ruach”)  of life ….died”.

Nu. 16:22, “And they fell upon their faces, and said, ‘O God, the God of the spirits of all flesh…..”. The “spirits of all flesh” is the breath of life

Nu. 27:16, “Let Jehovah Elohim of the spirits of all flesh, set a man over the congregation.” Please see not above on Nu. 16:22.

Job 12:10, “In Whose hand is the soul of every living thing, and the breath (“ruach”) of all mankind.”

Job 17:1, “My breath (“ruach”) is corrupt, my days are extinct… .”

Job 34:14, “If He set His heart upon man, if He gather unto Himself his spirit, man shall turn again unto dust.”

Ps. 104:29, “….Thou takest away their breath (“ruach”) and they return to dust.”

Ps. 104:30, “….Thou sendest forth Thy spirit, they are created; and Thou renewst the face of the earth.”

Ps. 135:17, “They have ears, but they hear not; Neither is there any breath (“ruach”) in their mouths.”

Ps. 146:4, “His breath (“ruach”) goeth forth, he returneth to the earth; in that very day his thoughts perish.”

Ecc. 3:19, “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath (“ruach”); so that a man hath no preeminence above a beast, for all is vanity.”

Ecc. 8:8, “There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death… .”

Ecc. 11:5, “As thou knowest not what is the way of the spirit, not how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God Who maketh all.”

Ecc. 12:7, “Then shall the dust return to the earth as it was; and the spirit shall return unto God Who gave it.”

Is. 38:16, “O Jehovah, by these things men live, and in all these things is the life of my spirit (“ruach”), so wilt Thou recover me and make me to live?” I believe that the “of” in the phrase, “life of my spirit” is the Genitive of Apposition which is defined in the Companion Bible in part as, “equivalent to , ‘that is to say’”. So that phrase may be understood to say, “in all these things is  life, that is to say, my spirit”.

Is. 42:5, “Thus saith El Jehovah, He That created the heavens and stretched them out; He That spread forth the earth, and that which cometh out of it; He That giveth breath (“ruach”) unto the people upon it, and spirit to them that walk therein.”

Is. 57:16, “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before Me, and the souls which I have made.”

Jer. 10:14, “Every man is brutish in his knowledge; every founder is confounded by the graven image; for his molten image is falsehood, and there is no breath (“ruach”) in them”

Lam. 4:20, “The breath (“ruach”) of our nostrils…. .”

Ezek. 37:5,”Thus saith Jehovah Elohim unto these bones; ‘Behold, I will cause breath (“ruach”) to enter into you, and ye shall live.”.

Ezek. 37:6, “And I will lay sinews upon you, and will bring up flesh upon you……and put breath (“ruach”) in you, and ye shall live….. .”

Ezek. 37:8, “And when I beheld, lo the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath (“ruach”) in them… .”

Ezek. 37:10, “…and the breath  (“ruach”) came into them and they lived…”.

Ezek. 37:14,”And shall put My spirit in you, and ye shall live, and I shall place you in your own land…..”

Hab. 2:19, “….Behold it is layed over with gold and silver, and there is no breath (“ruach”) at all in the midst of it.”

Zech. 12:1, “The burden of the word of Jehovah for Israel, saith Jehovah, Which stretcheth forth the heavens……and formeth the spirit of man within him.”

Mal. 2:15, “And did not He make one? Yet had He the residue of the spirit. And wherefore one? That he might seek a godly seed”. The note in the Companion Bible on the phrase, “Yet had He” reads, “And therefore could have made more than one wife for Adam”. Therefore, the “spirit’ in this verse refers to the spirit that gives life.

Luke 8:55, “and her spirit came again and she rose straighway… .”

I Cor. 15:45, “…the last Man was made a quickening spirit.”

James 2:26, “…for as the body without the spirit is dead … .”

Rev. 11:11, “And after three days and an half the Spirit of life from God entered into them and they stood upon their feet… .”

Rev. 13:15, “And he had power to give life unto the image that the image should both speak …. .”

B. THE SPIRIT THAT IS THE PSYCHOLOGICAL ELEMENT OF MAN

Gen. 26:35, “Which were a grief of mind (lit. bitterness of spirit) unto Isaac and Rebekah”.

Gen. 41:8, “And it came to pass in the morning that his spirit was troubled….”.

Gen. 45:27, “……and when he saw the wagons which Joseph had sent to carry him, the spirit of Joseph their father revived”.

Ex. 6:9, “….but they harkened not unto Moses for anguish of spirit….”.

Ex. 35:21, “And they came, every one whose heart stirred him up, and every one whom his spirit made willing….”.

Nu. 5:14, “And the spirit of jealousy come upon him….”. (See also verse 30.)

Deut. 2:30, “….the Lord thy God hardened his spirit and made his heart obstinate….”.

Josh. 2:11, “And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage (Heb. “ruach”)  in any man….”.

Josh. 5:1, “And it came to pass, when all the kings ………heard that the Lord had dried up the waters of Jordan from before the children of Israel until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel”.

Judges 15:19, “But God clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again and he revived”.

I Sam. I1:15, “…..I am a woman of a sorrowful spirit….”.

I Sam. 30:12,”…and when he had eaten his spirit came again to him, for he had eaten no bread, nor drunk any water, three days and three nights”.

I Kings 10:4-5, “And when the queen of Sheba had seen all Solomon’s wisdom, and the house that he had built, and the meat of his table, and the sitting of his servants, and the attendance of his ministers…..there was no more spirit in her”.

I Kings 21:5, “….Why is thy spirit so sad that thou eatest no bread?”.

I Chron. 5:26, “And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of Assyria and he carried them (Reubenites) away…..”.

II Chron. 9:3-4, “And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built…….there was no more spirit in her”.

II Chron. 21:16-17, “Moreover Jehovah stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians; and they came up into Judah, and brake into it, and carried away all the substance that was found in the king’s house……”.

II Chron. 36:22, “Now in the first year of Cyrus king of Persia, ……Jehovah stirred up the spirit of Cyrus….that he made a proclamation……”. (See also Ezra 1:1.)

Ezra 1:5, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests….with all them whose spirit Elohim had raised to go up to build the house of Jehovah which is in Jerusalem”.

Job 6:4, “For the arrows of THE ALMIGHTY are within me, the poison whereof drinketh up my spirit….. .”

Job 7:11, “therefore, I will not refrain my mouth: I will speak in the anguish of my spirit: I will complain in the bitterness of my soul.”

Job 10:12, “Thou hast granted me life and favor, and thy visitation hath preserved my spirit.”

Job 15:13, “That thou turnest thy spirit against El, and lettest such words go out of thy mouth.”

Job 19:17, “My breath(“ruach”) is strange to my wife… .”

Job 20:3, “…the spirit of my understanding causes me to answer… .”

Job 21:4, “As for me, is my complaint to man? and if it were so, why should not my spirit be troubled.”

Job 32:18, “…the spirit within me constraineth me.”

Ps. 32:2, “Blessed is the man unto whom Jehovah imputeth not iniquity. and in whose spirit there is no guile.”

Ps. 34:18, “Jehovah is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.”

Ps. 51:17, “the sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise.”

Ps. 77:3, “I remembered God and was troubled, I complained and my spirit was troubled.”

Ps. 77:6, “I call to remembrance my song in the night; I commune with mine own heart: and my spirit made diligent search.”

Ps. 78:8, “…A stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with Elohim.”.

Ps. 106:32-33, “They angered Him also at the waters of strife, so that it went ill with Moses for their sakes; Because they provoked his spirit, so that he spake unadvisedly with his lips.”.

Ps. 142:3, “When my spirit was overwhelmed within me, then thou knewest my path.”

Ps. 143:4, “Therefore is my spirit overwhelmed within me; My heart within me is desolate.”

Ps. 143:7, “Hear me speedily, O Jehovah, my spirit faileth me.”

Prov. 11:13, “A talebearer revealeth secrets; But he that is of a faithful spirit concealeth the matter.”

Prov. 14:29, “He that is slow to wrath is of great understanding: But he that is hasty of spirit exalteth folly.”

Prov. 15:4, “A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit,”

Prov. 15:13, “A merry heart maketh a cheerful countenance; But by sorrow of the heart the spirit is broken.”

Prov. 16:2, “All the ways of a man are clean in his own eyes; But Jehovah weigheth the spirits.”

Prov. 16:18-19, “Pride goeth before destruction, and an haughty spirit before a fall. Better it is to be of a humble spirit with the lowly, than to divide the spoil with the proud.”

Prov. 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

Prov. 17:22, “A merry heart doeth good like a medicine, But a broken spirit drieth the bones.”

Prov. 17:27, “…a man of understanding is of excellent spirit.”

Prov. 18:14, “The spirit of a man will sustain his infirmity; but a wounded spirit, who can bear?”

Prov. 25:28, “He that hath no rule over his own spirit is like a city that is broken down, and without walls.”

Prov. 29:11, “A fool uttereth all his mind (Heb. “ruach”)…. .”

Prov. 29:23, “A man’s pride shall bring him low, but honor shall uphold the humble in spirit.”

Ecc. 1:14, “I have seen all the works that are done under the sun; and behold, all is vanity and vexation of spirit.”

Ecc. 1:17, “And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.”

Ecc. 2:11, “Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do; and behold all was vanity and vexation of spirit.” (See also verses 17 and 26.)

Ecc. 4:4, “Again I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit.” (See also verse 16.)

Ecc. 4:6, “Better is an handful with quietness, than both the hands full with travail and vexation of spirit.”

Ecc. 6:9, “Better is the sight of the eyes than the wandering of desire: this is also vanity and vexation of spirit.”

Ecc. 7:8, “…the patient in spirit is better than the proud in spirit.”

Ecc. 7:9, “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.”

Ecc. 10:4, “If the spirit of the ruler rise up against thee leave not thy place; for yielding pacifieth great offences.”

Is. 19:3, “And the spirit of Egypt shall fall in the midst thereof: and I will destroy the counsel thereof….”.

Is. 29:24, “They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.”

Is. 54:6, “For Jehovah hath called thee as a woman forsaken and grieved in spirit… .”

Is. 57:15, “…I dwell in the high and holy place with him also that is of a contrite and humble spirit: to revive the spirit of the humble and revive the heart of the contrite ones.”

Is. 61:3, “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness….”

Is. 66:2, “…….but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word”.

Jer. 51:11, “Make bright the arrows; gather the shields; Jehovah hath raised up the spirit of the kings of the Medes…..”

Ezek. 3:14b”….and I went in bitterness in the heat of my spirit, but the hand of Jehovah was strong upon me”.

Ezek. 11:5b, “….I know the things that come into your mind (Heb. “ruach”) , every one of them”.

Ezek. 13:3, “…..Woe unto the foolish prophets, that follow their own spirit, and have seen nothing.”

Ezek. 20:32, “And that which cometh into your mind  (Heb. “ruach”)  shall not be at all, that ye say…… .”

Ezek. 21:7, “….and every heart shall melt, and all hands shall be feeble, and every spirit shall faint…. .”

Dan. 2:1, “….Nebuchadnezzar dreamed dreams wherewith his spirit was troubled….”.

Dan. 2:3, “….I have dreamed a dream and my spirit was troubled to know the dream”.

Hosea 4:12, “….for the spirit of whoredoms have caused them to err…”

Hosea 5:4, “…….for the spirit of whoredoms is in the midst of them.. .”

Hosea 9:7, “….the prophet is a fool, the spiritual man (margin, “man of the spirit”) is mad for the multitude of thy iniquity…”

Hab. 1:11, “Then shall his mind  (Heb. “ruach”)  change and he shall pass over and offend… .”

Zech. 12:10, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication….”

Hagg. 1:14, “And Jehovah stirred up the spirit of Zerubbabel…..and the spirit of Joshua…….and the spirit of all the remnant of the People; and they came and did work in the house of Jehovah of hosts….”

Mal. 2:14-16, “Yet ye say, ‘Wherefore? Because Jehovah hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant………..Therefore take heed to your spirit and let none deal treacherously against the wife of his youth.”

Matt. 5:3, “Blessed are the poor in spirit for theirs is the kingdom of Heaven.”

Matt. 26:41, “….the spirit indeed is willing, but the flesh is weak.”

Mark 2:8, “When Jesus perceived in His spirit that they so reasoned… .”

Mark 8:12, “And He sighed deeply in His spirit… .”

Mark 14:38, “…the spirit truly is ready but the flesh is weak.. .”

Luke 1:46-47, “And Mary said, ….. my spirit hath rejoiced in God my saviour.’”

Luke 1:80, “And the children grew and waxed strong in spirit….. ,”

Luke 2:40, “And the Child grew and waxed strong in spirit, filled with wisdom and the grace of God was upon Him.”

Luke 10:21, “In that hour Jesus rejoiced in spirit, and said, ‘I thank thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise… .”

Jn. 11:33, “When Jesus therefore saw her weeping……..He groaned in the spirit and was troubled.”

Jn. 13:21, “When Jesus had thus said He was troubled in spirit… .”

Acts 17:16, “…his spirit was stirred in him when he saw the city wholly given to idolatry.”

Acts 18:5, “….Paul was pressed in the spirit and testified to the Jews… .”

Acts 18:25, “…and being ferverent in the spirit he spake and taught…the things of the Lord…..”

Acts 19:21, “…Paul purposed in the spirit….to go to Jerusalem… .”

Romans 2:29, “….circumcision is in the heart and in the spirit, and not in the letter….”

Romans 8:15a, “for ye have not received the spirit of bondage again to fear.”

Romans 11:8, “As it is written, God hath given them the spirit of slumber.. .”

Romans 12:11. “….fervent in spirit, serving the Lord.”

I Cor. 2:11a, “for what man knoweth the things of a man save the spirit of man which is in him… .”

I Cor. 4:21, “…shall I come unto you with a rod, or in love, and in the spirit of meekness?”

I Cor. 5:3-5a, “For I verily am absent in body, but present in spirit, have judged already……and my spirit with the power of our Lord Jesus Christ, to deliver such an one unto Satan, for the destruction of the flesh… .”

I Cor. 6:17, “But he that is joined unto the Lord is one spirit.”

I Cor. 6:20, “For ye are bought with a price; therefore, glorify God in your body, and in your spirit which are God’s.”

I Cor. 7:34, “….that she may be holy both in body and in spirit…. .”

I Cor. 14:32-33, “And the spirits of the prophets are subject to the prophets. For God is not the author of confusion… .”

I Cor. 16:18, “For they have refreshed my spirit, and yours… .”

II Cor. 2:13, “I had no rest in my spirit because I found not Titus, my brother.”

II Cor. 7:1, “…let us cleanse ourselves from all filthiness of the flesh and spirit… .”

II Cor. 7:13, “…his spirit was refreshed by you all.”

II Cor. 12:18, “…walked we not in the same spirit? walked we not in the same steps?”

Gal. 6:1, “..If a man be taken in a fault, ye that are spiritual restore such an one in the spirit of meekness….. .”

Gal. 6:18, “…the grace of our Lord Jesus Christ be with your spirit.”

Eph. 1:17, …may give unto you the spirit of wisdom and revelation in the knowledge of Him.”

Eph. 2:2, “….the spirit that now worketh in the children of disobedience.”

Phil. 1:27, “stand fast with one spirit, with one mind striving together… .”

Col. 2:5, “Though I am absent in the flesh I am with you in the spirit… .”

I Thess. 5:23, “…and I pray God your whole spirit and soul and body be preserved blameless… .”

II Thes. 2:2, “That ye be not…. troubled, neither in spirit, nor by word, nor by letter as from us… .”

I Tim.. 3:16, “…God was manifest in the flesh, justified in the Spirit, seen of angels.. .” Just as Christ was perfect in the flesh because He is God, so too He was just in the spirit, i.e. everything He thought and felt was just because He is God.

I Tim. 4:12, “…be thou an example …in word, in conversation, in charity, in spirit….. .”

II Tim. 1:7, “For God has not given us the spirit of fear, but of power, of love… .”

II Tim. 4:22, “The Lord Jesus Christ be with thy spirit.”

Philemon 25, “The grace of our Lord Jesus Christ be with your spirit.”

Heb. 4:12, “For the word of God is a two edged sword….piercing even to the dividing asumder of soul and spirit…. .”

Heb. 12:23, “…to the spirits of just men made perfect.. .”

James 4:5, “…the spirit that dwelleth in us lusteth to envy.. .”

I Peter 3:4, “…the ornament of a meek and quiet spirit… .”

I Jn. 4:6, “….Hereby know we the spirit of truth and the spirit of error… .”

VI) SPIRIT AS OPPOSED TO FLESH OR THE LETTER OF THE LAW

Is. 31:3, “Now the Egyptians are men and not El; and their horses flesh and not spirit.”

Jeremiah 31:31-37. “The time is coming’, declares the Lord, ‘when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was an husband to them’, declares the Lord. ‘This is the covenant I will make with the house of Israel after that time’, declares the Lord. ‘I will put my law in their minds and write it on their heart. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying ‘Know the Lord’ because they will all know me, from the least of them to the greatest, says the Lord. ‘For I will forgive their wickedness and will remember their sins no more”.

Ezek. 11:19, “And I will give them one heart, and I will put a new spirit within you….”.

Ezek. 18:31, “Cast away from you all your transgressions, whereby ye have transgressed: and make you a new heart and a new spirit: for why will ye die, O house of Israel?”

Ezek. 36:26-27, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stoney heart out of your flesh, and I will give you an heart of flesh, and I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them”.

Jn. 6:63, “It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit , and they are life.”

Romans 7:6, “….that we should serve in newness of spirit, not in the oldness of the letter.”

II Cor. 3:3, “Ye are …declared to be the epistles of Christ… written not with ink but with the Spirit of the living God… .”

II Cor. 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit, for the letter killeth, but the spirit giveth life.”

II Cor. 3:8-9, “How shall not ministration of the spirit be glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.”

Gal. 4:29, “…he that was born after the flesh persecuted him that was born after the Spirit… .” See verse 23, “But he who was of the bondwoman was born after the flesh, but he of the freewoman, was by promise.” What does it mean to be “born after the Spirit”? The promise came from God. So to be born after the Spirit means to be born in accordance with God’s promise. That promise was, of course to Abraham that he would have a son despite the fact that he and his wife were to old to do so.

I Jn. 4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God… .”

I Jn. 4:2, “Hereby know ye the Spirit of God: every spirit that confesses that Jesus Christ is come in the flesh is of God”.

I Jn. 4:3a, “And every spirit that confesseth not that Jesus Christ is come is not of God… .”

VII) Spirit as a Driving force

Is.. 4:4, “When Jehovah shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of turning.”

Is. 19:14, “Jehovah hath mingled a perverse spirit in the midst thereof…”.

Is. 28:5-6, “In that day shall Jehovah of hosts be for a crown of glory…..and for Spirit of judgment to him that sitteth in judgment…”.

Luke 1:17, “and he shall go before Him in the spirit and the power of Elias… .”

Acts 19:21, “…Paul purposed in the spirit….to go to Jerusalem… .”

Acts 20:22, “And now behold, I go bound in the spirit unto Jerusalem… .”

Rev. 19:10, “….worship God; for the testimony of Jesus is the spirit of prophecy.. .”

III) “Spirit” Used as a Figure of Speech for a Person’s Life

Ps. 31:5, “Into Thy hand I commit My spirit… .” “Spirit” is used as the figure of speech Metonymy of Adjunct where something pertaining to the subject is put for the subject itself. In this verse “spirit” is put for one’s self. In other words the literal meaning is “Into Thy hand I commit Myself”.

Ps. 76:12, “He shall cut off the spirit of princes, He is terrible to the kings of the earth.”

Luke 23:46, “…Father, unto Thy hands I commend My spirit… .”

Jn. 19:30, “….He bowed His head and gave up the ghost.” As we compare this verse with Ecc. 8:8 we shall see how Jn. 19:30 proves that Christ was fully God, even as He died on the cross. Ecc. 8:8 reads, “There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death… .”

Acts 7:59. “….calling upon God and saying, ‘Lord Jesus receive my spirit.”

I Cor. 5:5b, “that the spirit may be saved in the day of the Lord Jesus.”

IX) Spirit Beings

I Kings 22:19-24, “And he said, ‘Hear thou therefore the word of Jehovah: I saw Jehovah sitting on His throne, and all the host of heaven standing by Him on His right hand and on the left, And Jehovah said, ‘Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another  on that manner. And there came forth a spirit, and stood before Jehovah, and said, ‘I will persuade him’. And Jehovah said unto him, ‘Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets’. And He said, ‘Thou shalt persuade him, and prevail also: go forth and do so. Now therefore, behold, Jehovah hath put a lying spirit in the mouth of all these thy prophets, and Jehvoah hath spoken evil concerning thee. But Zedekiah …..went…..and said, ‘Which way went the Spirt of Jehovah?” (See also II Chron. 18:20-23.)

Ps. 104:4, “Who maketh His angels spirits, His ministers a flaming fire.”

Ezek. 1:12, “And they (four living creatures) went every one straight forward; wither the spirit was to go, they went….”.

Ezek. 1:20, “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them; for the spirit of the living creatures was in the wheels.”

Ezek. 10:17, “….for the spirit of the living creature was in them”.

Luke 24:37, “But they were terrified…and supposed that they had seen a spirit… .”

Luke 24:39, “…a spirit hath not flesh and bones as you see Me have… .”

Rev. 1:4, “….from the seven spirits before His throne.”

Rev. 3:1, “….these things saith he that hath the seven Spirits of God… .”

Rev. 3:6, “He that hath the seven Spirits of God… .”

Rev. 4:5, …and there were seven lamps of fire burning before the throne, which are the seven Spirits of God… .”

Rev. 5:6, “….the Lamb as it has been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.”

X) “Another Spirit”

II Cor. 11:4, “For if he that cometh preacheth another Jesus whom we have not preached, or if ye receive another spirit which ye have not received… .”

XI) Unclean or Evil Spirits

Judges 9:23, “Then God sent an evil spirit between Abimelech and the men of Shechem, and the men of men Shechem dealt treacherously with Abimelech”.

Zech. 13:2, “…. I will cause the prophets and the unclean spirits to pass out of the land”.

I Sam. 16:15, “……..and an evil spirit from Jehovah troubled him. And Saul’s servants said unto him, ‘Behold now an evil spirit from Elohim troubeleth thee”.

I Sam. 16:16, “Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from Elohim is upon thee, that he shall play with his hand, and thou shalt be well”.

I Sam. 16:23, “And it came to pass when the evil spirit from Elohim was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him”.

I Sam. 18:10, “And it came to pass on the morrow, that the evil spirit from Elohim came upon Saul and he prophesied in the midst of the house…..”.

I Sam. 19:9, ” And the evil spirit from Jehovah was upon Saul….”.

Matt. 8:16, “….He cast out the spirits with His word… .”

Matt. 10:1, “….He gave them power against unclean spirits to cast them out… .” (See also Mark 6:7.)

Matt. 12:43, “When the unclean spirit is gone out of a man… .”

Matt. 12:45, “Then goeth he and taketh with himself seven other spirits more wicked than himself…. .”

Mark 1:23, “There was in their synagogue a man with an unclean spirit…. .” .

Mark 1:26, “And when the unclean spirit had torn him… .”

Mark 1:27, “….commandeth Him even the unclean spirits and they obey Him.”

Mark 3:11, “and unclean spirits …..fell down before Him…”

Mark 3:30, “Because they said He had an unclean spirit…. .”

Mark 5:2, “…there met Him out of the tombs a man with an unclean spirit.”

Mark, 5:8, “….Come out of the man, thou unclean spirit… .”

Mark 5:13, “…and the unclean spirits went out….. .”

Mark 7:25, “…whose young daugher had an unclean spirit…. .”

Mark 9:17, “…I have brought unto Thee my son which hath a dumb spirit.”

Mark 9:20, “…and when he saw Him straighway the spriit tare him..”

Mark 9:25, “When Jesus saw that the people came running after Him He rebuked the foul spirit… .”

Luke 4:36, “….with authority and power He commandeth the unclean spirits to come out… .”

Luke 6:18, “…they were vexed with unclean spirits and they were healed.”

Luke 7:21, “And in that same hour He cured many of their infirmities and plagues, and of evil spirits… .”

Luke 8:2, “And certain women which had been healed of unclean spirits…. .”

Luke 8:29, “For he had commanded the unclean spirit to come out of the man.”

Luke 9:39, “And lo a spirit taketh him and he suddenly cried out… .”

Luke 9:42, “…And Jesus rebuked the unclean spirit and healed the child.”

Luke 11:24, “When an unclean spirit come out of a man…. .”

Luke 11:26, “Then goeth he and taketh to him seven other spirits… .”

Luke 13:11, “…there was a woman who had a spirit of infirimity… .”

Acts 5:16, “…bringing sick folks and them that were vexed with unclean spirits…”

Acts 8:7, “….unclean spirits crying with loud voices came out of many of them… .”

Acts 16:16, “…a certain damsel possed of a spirit of divinination…. .”

Acts 16:18, “….But Paul being grieved said to the spirit… .”

Acts 19:12, “…and the evil spirits went out of them.”

Acts 19:15, “And the evil spirit answered and said…. .”

Acts 19:16 , “And the man in whom the evil spirit was lept on them. .”

I Tim. 4:1b, “Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.”

I Peter 3:19, “By which also He went a preached unto the spirits in prison.”

Rev. 16:13-14, And I saw three unclean spirits ……for they are the spirits of devils working miracles which go forth unto the kings of the earth… .”

Rev. 18:2, “….Babylon….has fallen….and is become the habitation of devils and the hold of every foul spirit….. .”

XII) Spirit of Antichrist

I Jn. 4:3b, “and this is that spirit of antichrist….. .”

APPENDIX I. A LIST OF VERSES IN WHICH “RUACH” IS TRANSLATED “WIND” OR “SIDE”

Genesis 3:8, 8:1

Exodus 10:13 ( 2), 14:21, 15:10

Numbers 11:31

II Samuel 22:11,

I Kings 18:45, 19:11 (3)

II Kings 3:17, 19:7

I Chronicles 9:24 (“quarters”, lit. “winds”)

Job 1:19, 4:15, 7:7, 8:2, 15:2, 16:3, 21:18, 28:25, 30:15, 30:22, 37:21, 41:16 (“air”)

Psalms 1:4, 11:6 (“tempest”), 18:10, 43, 35:5, 48:7, 55:8, 78:39, 83:13, 103:16, 104:3, 107:25, 135:7, 147:18

Proverbs 11:29, 25:14, 23, 27:16, 30:4

Ecclesiastes 1:6 (2), 5:16, 11:4

Isaiah 7:2, 11:15, 17:13, 28:18, 27:8, 32:2, 37:7, 41:16, 29, 57:13, 64:6

Jeremiah 2:24, 4:11, 12, 5:13, 10:13, 13:24, 14:6, 18:17, 22:22, 49:32, 36 (2), 51:1, 16, 52:23 (“side”)

Ezekiel 1:4, 5:2, 10, 12, 13:3, 11, 13, 17:10, 21, 19:12, 27:26, 37:9 (3) 42:16 (“side”), 17 (“side”), 18 (“side”), 19 (“side”). 20 (“side”)

Daniel 8:8, 11:4

Hosea 4:19, 8:7, 12:1, 13:15

Amos 4:13

Jonah 1:4, 4:8

Zechariah 2:6,

APPENDIX II. ALL OCCURRENCES OF “RUACH” EXCEPT THOSE TRANSLATED “WIND” OR “SIDES”

Appendices II and III are meant to aid the reader in finding a particular verse. In every occurrence of “spirit” I have indicated to which category I believe they belong. May I suggest that in some cases if it will be helpful to consider the comments for each category.

Gen. 1:2, “….and the Spirit of Elohim moved upon the face of the waters”. The Holy Spirit as Creator.

Gen. 6:3, “And Jehovah said, ‘My spirit shall not always strive with man…’.”. The Holy Spirit in one of the offices of Jehoah.

Gen. 6:17 and 7:15, “And behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life from under heaven….”. The spirit that gives life.

Gen. 7:22, “All in whose nostrils was the breath of life ….died”. The spirit that gives life.

Gen. 26:35, “Which were a grief of mind (lit. bitterness of spirit) unto Isaac and Rebekah”. The spirit that is the psycholigical element of man.

Gen. 41:8, “And it came to pass in the morning that his spirit was troubled….”. The spirit that is the psycholigical element of man.

Gen. 41:38, “And Pharaoh said unto his servants, ‘Can we find such a one as this is, a man in whom the spirit of God is?” The spirit of wisdom from God.

Gen. 45:27, “……and when he saw the wagons which Joseph had sent to carry him, the spirit of Joseph their father revived”. The spirit that is the psychological element of man.

Ex. 6:9, “….but they harkened not unto Moses for anguish of spirit….”. The spirit that is the psychological element of man.

Ex. 28:3, “And thou shalt speak unto the wise hearted, whom I have filled with the spirit of wisdom…”.  Power from the Holy Spirit.

Ex. 31:3, “And I have filled him with the spirit of God, in wisdom and in knowledge and in all manner of workmanship”. Power from the Holy Spirit.

Ex. 35:21, “And they came, every one whose heart stirred him up, and every one whom his spirit made willing….”. The spirit that is the psychological element of man.

Ex. 35:31, “And He hath filled him with the spirit of God, in wisdom, in understanding…..and in all manner of workmanship.” Power from the Holy Spirit.

Nu. 5:14, “And the spirit of jealousy come upon him….”. (See also verse 30.) The spirit that is the psychological element of man.

Nu. 11:17, “….And I will take of the spirit which is upon thee and put it upon them…”. Power from the Holy Spirit.

Nu. 11:25, “And Jehovah came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that when the spirit rested upon them, they prophecied and did not cease”. Power from the Holy Spirit.

Nu. 11:26, “But there remained two of the men in the camp….and the spirit rested on them…..and they prophecied in the camp”. Power from the Holy Spirit.

Nu. 11:29, “And Moses said unto him. Enviest thou for my sake? would God that all the Lord’s peope were prophets, and that the Lord would put His spirit upon them’”. Power from the Holy Spirit.

Nu. 14:23-24, “Surely they shall not see the land which I sware unto their fathers…..but My servant Caleb, because he had another (a different) spirit with him, and hath followed Me fully, him will I bring into the land….”. The new nature

Nu. 16:22, “And they fell upon their faces, and said, ‘O God, the God of the spirits of all flesh…..”. The spirit that gives life.

Nu. 24:2-3, “…..and the spirit of God came upon him and he took up his parable and said….”. Power from the Holy Spirit.

Nu. 27:16, “Let Jehovah Elohim of the spirits of all flesh, set a man over the congregation.” The spirit that gives life

Nu. 27:18-19, “And the Lord said unto Moses, ‘Take Thee Joshua, the son of Nun, a man in whom is the spirit and lay thine hand upon him….and give him a charge in theri sight”. Power from the Holy Spirit.

Deut. 2:30, “….the Lord thy God hardened his spirit and made his heart obstinate….”. The spirit that is the psychological element of man.

Deut. 34:9, “And Joshua, the son of Nun was full of the spirit of wisdom; for Moses had laid his hands on him”. Power from the Holy Spirit.

Josh. 2:11, “And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man….”. The spirit that is the psychological element of man.

Josh. 5:1, “And it came to pass, when all the kings ………heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel”. The spirit that is the  psychological element of man.

Judges 3:10, “And the spirit of Jehvoah came upon him and he judged Israel and went out to war….”. Power from the Holy Spirit.

Judges 6:34, “But the Spirit of Jehovah came upon Gideon and he blew a trumpet and Abi-dzer was gathered after him”. Power from the Holy Spirit.

Judges 9:23, “Then God sent an evil spirit between Abimelech and the men of Shechem, and the men of men Shechem dealt treacherously with Abimelech”. Evil spirits.

Judges 11:29, “Then the Spirit of Jehovah came upon Jephthah and he passed over Gilead….unto the children of Ammon”. Power from the Holy Spirit.

Judges 13:25, “And the Spirit of Jehovah began to move him at times in the camp of Dan….”. The Holy Spirit as Doer.

Judges 14:6, “And the Spirit of Jehovah came mightly upon him (Samson), and he rent him (a lion,vs. 5) as he would have rent a kid, and he had nothing in his hand”. Power from the Holy Spirit.

Judges 14:19, “And the Spirit of Jehovah came upon him and he went down ….and slew thirty men of them….”. Power from the Holy Spirit.

Judges 15:14, “…And the Spirit of Jehovah came mightlily upon him and the cords that were upon his arms becae as flax from off his hands”. Power from the Holy Spirit.

Judges 15:19, “But God clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again and he revivied”. The spirit that is the psycholigical element of man.

I Sam. I1:15, “…..I am a woman of a sorrowful spirit….”. The spirit that is the psychological element of man.

I Sam. 10:6, “And the Spirit of Jehovah will come upon thee and thou shalt prophecy…”. Power from the Holy Spirit.

I Sam. 10:10, “….and the Spirit of Elohim came upon him and he prophesied….”. Power from the Holy Spirit.

I Sam. 11:6, “And the Spirit of Elohim came upon Saul ….and his anger was kindled greatly”. Power from the Holy Spirit.

I Sam. 16:13, “and the Spirit of Jehovah came upon David from that day forward….”. Power from the Holy Spirit.

I Sam. 16:14, “But the Spirit of Jehovah departed from Saul… .” Power from the Holy Spirit.

I Sam. 16:15, “and an evil spirit from Jehovah troubled him. And Saul’s servants said unto him, ‘Behold now an evil spirit from Elohim troubeleth thee”. Evil spirits.

I Sam. 16:16, “Let our lord now commnad thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from Elohim is upon thee, that he shall play with his hand, and thou shalt be well”. Evil spirit.

I Sam. 16:23, “And it came to pass when the evil spirit from Elohim was uopon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him”. Evil spirit.

I Sam. 18:10, “And it came to pass on the morrow, that the evil spirit from Elohim came upon Saul and he prophesied in the midst of the house…..”. Evil spirit.

I Sam. 19:9, ” And the evil spirit from Jehovah was upon Saul….”. Evil spirit.

I Sam. 19:20, “….the Spirit of Elohim was upon the messengers of Saul, and they also prophesied…”. Power from the Holy Spirit.

I Sam. 19:23, “….and the Spirit of Elohim was upon him also and he went on and prophesied….”. Power from the Holy Spirit.

I Sam. 30:12,”…and when he had eaten his spirit came again to him, for he had eaten no bread, nor drunk any water, three days and three nights”. The spirit that is the  psychological element of man.

II Sam. 23:2, “The Spirit of Jehovah spake by me, and His word was in my tongue”. Power from the Holy Spirit.

I Kings 10:4-5, “And when the queen of Sheba had seen all Solomon’s wisdom, and the house that he had built, and the meat of his table, and the sitting of his servatns, and the attendance of his ministers…..there was no more spirit in her”. The spirit that is the  psychological  element of man.

I Kings 18:12, “And it shall come to pass, as soon as I am gone from thee, that the Spirit of Jehvoah shall carry thee wither I know not….”. The Holy Spirit the Doer.

I Kings 21:5, “….Why is thy spirit so sad that thou eatest no bread?”. The spirit that is the  psychological  element of man.

I Kings 22:19-24, “And he said, ‘Hear thou therefore the word of Jehovah: I saw Jehovah sitting on His throne, and all the host of heaven standing by Him on His right hand and on the left, And Jehovah said, ‘Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another and on that manner. And there came forth a spirit, and stood before Jehovah, and said, ‘I will persuade him’. And Jehovah said unto him, ‘Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets’. And He said, ‘Thou shalt persuade him, and prevail also: go forth and do so. Now therefore, behold, Jehovah hath put a lying spirit in the mouth of all these thy prophets, and Jehovah hath spoken evil concerning thee. But Zedekiah …..went…..and said, ‘Which way went the Spirit of Jehovah?” (See also II Chron. 18:20-23.) Spirit beings

II Kings 2:9, “…Elijah said to Elisha, ‘Ask what I shall do for thee, before I be taken away from thee.’ And Elisha said, ‘I pray thee, let a double portion of they spirit be upon me”. Power from the Holy Spirit.

II Kings. 2:15, “And when the sons of the prophets which were to view at Jericho saw him they said, ‘The spirit of Elijah doth rest on Elisha’ (gift of prophecy). Power from the Holy Spirit.

II Kings 2:16, “And they come to meet him, and bowed themselves to the ground before him. and they said unto him, ‘Behold now there be with thy servants fifty strong men; let them go we pray thee, and seek thy master; lest peradventure the Spirit of Jehovah hath taken him up….”. The Holy Spirit the Doer.

I Chron. 5:26, “And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser iing of Assyria and he carried them (Reubenites) away…..”. The spirit that is the psychological element of man.

I Chron. 12:18, “Then the Spirit came upon Amasai, who was chief of the captains, and he said, ‘Thine are we David….’”. Power from the Holy Spirit.

I Chron. 28:12, “And the pattern of all that he had by the spirit, of the courts of the house of Jehovah, and of all the chambers round about….”. The Holy Spirit the Giver of the Word of God.

II Chron. 9:3-4, “And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built…….there was no more spirit in her”. The spirit that is the psychological element of man.

II Chron. 15:1-2, “And the Spirit of Elohim came upon Azariah the son of Oded. And he went out to Asa, and said unto him, ‘Hear ye me, Asa, and all Judah and Benjamin; Jehovah is with you, while ye be with Him….”. Power from the Holy Spirit.

II Chron. 20:14-15, “Then upon Zahaziel ……came the Spirit of Jehovah ….and said ‘Hearken ye all Judah….”. Power from the Holy Spirit.

II Chron. 21:16-17, “Moreover Jehovah stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians; and they came up into Judah, and brake into it, and carried away all the substance that was found in the king’s house……”. The spirit that is the psychological element of man.

II Chron. 24:20, “And the Spiri of Elohim came upon Zechariah….. and said unto them, ‘Thus saith Elohim, ‘Why transgress ye the commandments of Jehovah….?’ Power from the Holy Spirit.

II Chron. 36:22, “Now in the first year of Cyrus king of Persia, ……Jehovah stirred up the spirit of Cyrus….that he made a proclamation……”. (See also Ezra 1:1.) The spirit that is the psychological element of man.

Ezra 1:5, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests….with all them whose spirit Elohim had raised to go up to build the house of Jehovah which is in Jerusalem”. The spirit that is the  psychological element of man.

Neh. 9:20, “Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth…..” Holy Spirit as teacher.

Neh. 9:30, “Yet many years didst Thou forbear them, and testifiedst against them by Thy Spirit in Thy prophets, yet would they not give ear.” Holy Spirit Who gives the Word of God.

Job 6:4, “For the arrows of THE ALMIGHTY are within me, the poison whereof drinketh up my spirit….. .” The spirit that is the psychological element of man.

Job 7:11, “therefore, I will not refrain my mouth: I will speak in the anguish of my spirit: I will complain in the bitterness of my soul.” The spirit that is the  psychological element of man.

Job 10:12, “Thou hast granted me life and favor, and thy visitiation hath preserved my spirit.” The spirit that is the  psychological element of man.

Job 12:10, “In Whose hand is the soul of every living thing, and the breath of all mankind.” The spirit that gives life.

Job 15:13, “That thou turnest thy spirit against El, and lettest such words go out of thy mouth.” The spirit that is the  psychological element of man.

Job 15:30, “…the flame shall dry up his branches, and by the breath of His mouth shall he go away.” The Holy Spirit the Doer.

Job 17:1, “My breath is corrupt, my days are extinct… .” The spirit that gives life.

Job 19:17, “My breath is strange to my wife… .”

Job 20:3, “…the spirit of my understanding causes me to answer… .” The spirit that is the  psychological element of man.

Job 21:4, “As for me, is my complaint to man? and if it were so, why should not my spirit be troubled.” The spirit that is the psychological element of man.

Job 26:13, “By His Spirit He hath garnished the heavens… .” God as Creator

Job 32:8, “But there is a spirit in man, and the inspiration of the ALMIGHTY giveth them understanding”. The new nature.

Job 32:18, “…the spirit within me constraineth me.” The spirit that is the  psychological element of man.

Job 33:4, “The Spirit of God (Heb. “El”)   hath made me, and the breath of THE ALMIGHTY hath given me life.” Holy Spirit as Creator.

Job 34:14, “If He set His heart upon man, if He gather unto Himself his spirit, and man shall turn again unto dust.” The spirit that gives life.

Ps. 31:5, “Into Thy hand I commit My spirit… .” “Spirit” used as a figure of speech for a person.

Ps. 32:2, “Blessed is the man unto whom Jehovah imputeth not iniquity. and in whose spirit there is no guile.” The spirit that is the  psychological element of man.

Ps. 33:6b, “….And all the host of them by the breath of his mouth.” The Holy Spirit as Creator.

Ps. 34:18, “Jehovah is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.” The spirit that is the  psychological element of man.

Ps. 51:10, “Create in me a right heart O God; and renew a right spirit within me.” The new nature.

Ps. 51:11, “Cast me not away from Thy presence, and take not Thy Holy Spirit from me.” God as spirit.

Ps. 51:12, “Restore unto me the joy of thy salvation; and uphold me with Thy free spirit”. The new nature.

Ps. 51:17, “the sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise.” The spirit that is the psychological element of man.

Ps. 76:12, “He shall cut off the spirit of princes, He is terrible to the kings of the earth.” “Spirit” used as a figure of speech for a person.

Ps. 77:3, “I remembered God and was troubled, I complained and my spirit was troubled.” The spirit that is the  psychological element of man.

Ps. 77:6, “I call to remembrance my song in the night; I commune with mine own heart: and my spirit made diligent search.” The spirit that is the psychological element of man.

Ps. 78:8, “…A stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with Elohim.”. The spirit that is the psychological element of man.

Ps. 104:4, “Who maketh His angels spirits, His ministers a flaming fire.” Spirit beings.

Ps. 104:29, “….Thou takest away their breath and they return to dust.” The spirit that gives life.

Ps. 104:30, “….Thou sendest forth Thy Spirit, they are created; and Thou renewst the face of the earth.” The spirit that gives life.

Ps. 106:32-33, “They angered Him also at the waters of strife, so that it went ill with Moses for their sakes; Because they provoked his spirit, so that he spake unadvisedly with his lips.”. The spirit that is the psychological element of man.

Ps. 135:17, “They have ears, but they hear not; Neither is there any breath in their mouths.” The spirit that gives life.

Ps. 139:7, “Whither shall I go from Thy Spirit, or whither I shall I flee from Thy presence?” God as spirit

Ps. 142:3, “When my spirit was overwhelmed within me, then thou knewest my path.” The spirit that is the  psychological element of man.

Ps. 143:4, “Therefore is my spirit overwhelmed within me; My heart within me is desolate.” The spirit that is the  psychological element of man.

Ps. 143:7, “Hear me speedily, O Jehovah, my spirit faileth me.” The spirit that is the  psychological element of man.

Ps. 146:4, “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” The spirit that gives life.

Prov. 1:23, “Turn you at my reproff; Behold I will pour out my spirit unto you, I will make known my words unto you.” Power from the Holy Spirit.

Prov. 11:13, “A talebearer revealeth secrets; But he that is of a faithful spirit concealeth the matter.” The spirit that is the  psychological element of man.

Prov. 14:29, “He that is slow to wrath is of great understanding: But he that is hasty of spirit exalteth folly.” The spirit that is the psychological element of man.

Prov. 15:4, “A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit,” (see also Prov. 15:4.) The spirit that is the  psychological element of man.

Prov. 15:13, “A merry heart maketh a cheerful countenance; But by sorrow of the heart the spirit is broken.” The spirit that is the  psychological element of man.

Prov. 16:2, “All the ways of a man are clean in his own eyes; But Jehovah weigheth the spirits.” The spirit that is the  psychological  element of man.

Prov. 16:18-19, “Pride goeth before destruction, and an haughty spirit before a fall. Better it is to be of a humble spirit with the lowly, Than to divide the spoil with the proud.” The spirit that is the  psychological  element of man.

Prov. 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit that he that taketh a city.” The spirit that is the  psychological  element of man.

Prov. 17:22, “A merry heart doeth good like a medicine, But a broken spirit drieth the bones.” The spirit that is the psychological element of man.

Prov. 17:27, “…a man of understanding is of excellent spirit.” The spirit that is the  psychological element of man.

Prov. 18:14, “The spirit of a man will sustain his infirmity; but a wounded spirit, who can bear?” The spirit that is the psychological element of man.

Prov. 25:28, “He that hath no rule over his own spirit is like a city that is broken down, and without walls.” The spirit that is the  psychological element of man.

Prov. 29:11, “A fool uttereth all his mind…. .” The spirit that is the psychological element of man.

Prov. 29:23, “A man’s pride shall bring him low, but honor shall uphold the humble in spirit.” The spirit that is the  psychological element of man.

Ecc. 1:14, “I have seen all the works that are done under the sun; and behold, all is vanity and vexation of spirit.” The spirit that is the  psychological  element of man.

Ecc. 1:17, “And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.” The spirit that is the  psychological element of man.

Ecc. . 2:11, “Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do; and behold all was vanity and vexation of spirit.” (See also verses 17 and 26.) The spirit that is the  psychological element of man.

Ecc. 3:19, “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hathe no preminence abvove a beast, for all is vanity.” The spirit that gives life.

Ecc. 3:21, “Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth.” The spirit that gives life.

Ecc. 4:4, “Again I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit.” (See also verse 16.) The spirit that is the  psychological element of man.

Ecc. 4:6, “Better is an handful with quietness than both the hands full with travail and vexation of spirit.” The spirit that is the  psychological element of man.

Ecc. 6:9, “Better is the sight of the eyes than the wandering of desire: this is also vanity and vexation of spirit.” The spirit that is the   psychological  element of man.

Ecc. 7:8, “…the patient in spirit is better than the proud in spirit.” The spirit that is the   psychological  element of man.

Ecc. 7:9, “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.” The spirit that is the  psychological element of man.

Ecc. 8:8, “There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death… .” The spirit that gives life.

Ecc. 10:4, “If the spirit of the ruler rise up against them leave not thy place; for yielding pacifieth great offences.” The spirit that is the   psychological element of man.

Ecc. 11:5, “As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God Who maketh all.” The spirit that gives life.

Ecc. 12:7, “Then shall the dust return to the earth as it was; and the spirit shall return unto God Who gave it.” The spirit that gives life.

Is. 4:4, “When Jehovah shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of turning.” Driving force.

Is. 11:2, “And the Spirit of Jehovah shall rest upon Him, the spirit of wisdom and understading, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah.” Power from the Holy Spirit.

Is. 11:4, “But with righeousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with breath of His lips shall He slay the wicked.”  Holy Spirit the Doer.

Is. 19:3, “And the spirit of Egypt shall fall in the midst thereof: and I will destroy the counsel thereof….”. The spirit that is the  psychological element of man.

Is. 19:14, “Jehovah hath mingeld a perverse spirit in the midst thereof…”. Evil spirit.

Is. 26:9, “With my soul have I desired Thee in the night; yea, with my spirit within me will I seek thee early… .” The new nature.

Is. 28:5-6, “In that day shall Jehovah of hosts be for a crown of glory…..and for spirit of judgment to him that sitteth in judgment…”. Driving force.

Is. 29:10, “For Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath He covered.” Power from the Holy Spirit.

Is. 29:24, “They also that erred in spirit, shall come to understanding, and they that murmured shall learn doctrine.” The spirit that is the  psychological  element of man.

Is. 30:1, “Woe to the rebellious children, saith Jehovah, that take counsel, but not of Me; and that cover with a covering but not of My Spirit, that they may add sin to sin.” God as spirit

Is. 30:28, “And His breath as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity.” The Holy Spirit the Doer.

Is. 31:3, “Now the Egyptians are men and not El; and their horses flesh and not spirit.” Spirit as opposed to flesh.

Is. 32:14-15, “Because the palaces shall be forsaken; the multitude of the city shall be left, the forts and towers shall be for dens……until the spirit be poured upon us from on high, and the wilderness be a fruitful field.” Power from the Holy Spirit.

Is. 34:16, “….for My mouth it hath commanded and His Spirit it hath gathered them.” The Holy Spirit the Doer.

Is. 38:16, “O Jehovah, by these things men live, and in all these thing is the life of my spirit…. .” The spirit that gives life.

Is. 40:7, “The grass withereth, the flower fadeth; because the Spirit of Jehovah bloweth upon it; surely the people is grass.” The Holy Spirit the Doer.

Is. 42:1, “Behold My Servant, Whom I uphold; Mine elect to Whom My soul delighteth; I have put My spirit upon Him; He shall bring forth judgment to the Gentiles”. Power from the Holy Spirit.

Is. 42:5, “Thus saith El Jehovah, He That created the heavens and stretched them out; He That spread forth the earth, and that which cometh out of it; He That giveth breath unto the people upon it, and spirit to them that walk therein.” The spirit that gives life.

Is. 44:3, For I will pour water upon him that is thirsty, and floods upon the dry grounds: I will pour My Spirit upon thy seed, and My blessing upon thine offspring.”. Power from the Holy Spirit.

Is. 48:16, “….and now Jehovah Adonai hath sent me and His Spirit.”. The Holy Spirit the Doer.

Is. 54:6, “For Jehovah hath called thee as a woman forsaken and grieved in spirit… .” The spirit that is the  psychological element of man.

Is. 57:15, “…I dwell in the high and holy place with him also that is of a contrite and humble spirit the spirit of the humble and revive the heart of the contrite ones.” The spirit that is the  psychological element of man.

Is. 57:16, “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before Me, and the souls which I have made.” The spirit that gives life.

Is. 59:19, “….When the enemy shall come in like a flood, the Spirit of Jehovah shall lift up a standard against him.” The Holy Spirit the Doer.

Is. 59:21, “…..My spirit that is upon thee, and My words which I have put in thy mourth shall not depart out of they mouth, nor out of the mouth of thy seed…. .” Power from the Holy Spirit.

Is. 61:1, “The Spirit of Jehovah Adonai is upon Me; because Jehovah hath anointed Me to reach good tidings unto the meek….”. Power from the Holy Spirit.

Is. 61:3, “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness….” The spirit that is the  psychological element of man.

Is. 63:10, “But they rebelled and vexed His holy Spirit; therefore He was turned to be their enemy…..”. God as spirit.

Is. 63:11, “Then He remembered the days of old, Moses, and His People, saying, ‘Where is He That brought them up out of the sea, with the shepherd of His flock? where is He That put His holy Spirit within him?” Power from the Holy Spirit.

Is. 63:14, “As a beast goeth down into the valley, the Spirit of Jehovah caused him to rest….. .” The Holy Spirit the Doer.

Is. 66:2, “…….but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word”. The spirit that is the   psychological element of man.

Jer. 10:14, “Every man is brutish in his knowledge; every founder is confounded by the graven image; for his molten image is faleshood, and there is no breath in them”. (See also Jer. 51:17.) The spirit that gives life.

Jeremiah 31:31-37. “The time is coming’, declares the Lord, ‘when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was an husband to them’, declares the Lord. ‘This is the covenant I will make with the house of Israel after that time’, declares the Lord. ‘I will put my law in their minds and write it on their heart. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying ‘Know the Lord’ because they will all know me, from the least of them to the greatest, says the Lord. ‘For I will forgive their wickedness and will remember their sins no more”. Spirit as opposed to flesh.

Jer. 51:11, “Make bright the arrows; gather the shields; Jehovah hath raised up the spirit of the kings of the Medes…..” The spirit that is the  psychological element of man.

Lam. 4:20, “The breath of our nostrils…. .” The spirit that gives life.

Ezek. 1:12, “And they (four living creatures) went every one straight forward; wither the spirit was to go, they went….”. Spirit beings.

Ezek. 1:20, “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them; for the spirit of the living creatures was in the wheels.” Spirit beings.

Ezek. 1:21, “……for the spirit of the living creatures was in the wheels.” Spirit beings.

Ezek. 2:2, “And the Spirit entered into me when He spake unto me, and set me upon my feet, that I heard Him That spake unto me”. Power from the Holy Spirit.

Ezek. 3:12, “Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, ‘Blessed be the glory of Jehovah….” The Holy Spirit the Doer.

Ezek. 3:14a, “So the Spirit lifted me up, and took me away… .” The Holy Spirit the Doer.

Ezek. 3:14b, “and I went in bitterness in the heat of my spirit, but the hand of Jehovah was strong upon me”. The spirit that is the  psychological element of man.

Ezek. 3:24, “Then the Spirit entered into me and set me upon my feet….” Power from the Holy Spirit.

Ezek. 8:3, “……and the Spirit lifted me up between the earth and the heaven….” The Holy Spirit the Doer.

Ezek. 10:17, “….for the spirit of the living creature was in them”. Spirit beings

Ezek. 11:1, “The Spirit lifted me up and brought me to the east gate of the house of Jehovah…”. The Holy Spirit the Doer

Ezek. 11:5a, “And the Spirit of Jehovah fell on me and said unto me, ‘Speak’…” Power from the Holy Spirit.

Ezek. 11:5b, “….I know the things that come into your mind, every one of them”. The spirit that is the   psychological  element of man.

Ezek. 11:19, “And I will give them one heart, and I will put a new spirit within you….”. Spirit as opposed to flesh.

Ezek. 11:24, “Afterwards the Spirit took me up, and brought me in a vision by the Spirit of Elohim into Chaldea. to them of the captivity.” The Holy Spirit the Doer

Ezek. 13:3, “…..Woe unto the foolish prophets, that follow their own spirit, and have seen nothing.” The spirit that is the   psychological element of man.

Ezek. 18:31, “Cast away from you all your transgressions, whereby ye have transgressed: and make you a new heart and a new spirit: for why will ye die, O house of Israel?” Spirit as opposed to flesh.

Ezek. 20:32, “And that which cometh into your mind shall not be at all, that ye say…… .” The spirit that is the  psychological element of man.

Ezek. 21:7, “….and every heart shall melt, and all hands shall be feeble, and every spirit shall faint…. .” The spirit that is the  psychological element of man.

Ezek. 36:26-27, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stoney heart out of your flesh, and I will give you an heart of flesh, and I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them”. Spirit as opposed to flesh.

Ezek. 37:1, “The hand of Jehovah was upon me, and carried me out in the Spirit of Jehovah, and set me down in the midst of the valley which was full of bones.” The Holy Spirit the Doer

Ezek. 37:5,”Thus saith Jehovah Elohim unto these bones; ‘Behold, I will cause breath to enter into you, and ye shall live.”. The spirit that gives life.

Ezek. 37:6, “And I will lay sinews upon you, and will bring up flesh upom you……and put breath in you, and ye shall live….. .” The spirit that gives life.

Ezek. 37:8, “And when I beheld, lo the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath in them… .” The spirit that gives life.

Ezek. 37:10, “…and the breath came into them and they lived…”. The spirit that gives life.

Ezek. 37:14,”And shall put My spirit in you, and ye shall live, and I shall place you in your own land…..” The spirit that gives life.

Ezek. 43:5, “So the spirit took me up and brought me into the inner court…” The Holy Spirit the Doer.

Dan. 2:1, “….Nebucahdnezzar dreamed dreams wherewith his spirit was troubled….”. The spirit that is the  psychological element of man.

Dan. 2:3, “….I have dreamed a dream and my spirit was troubled to know the dream”. The spirit that is the  psychological element of man.

Hosea 4:12, “….for the spirit of whoredoms have cause them to err…” The spirit that is the  psychological element of man.

Hosea 5:4, “…….for the spirit of whoredoms is in the midst of them… .” The spirit that is the   psychological element of man.

Hosea 9:7, “….the prophet is a fool, the spiritual man (margin, “man of the spirit”) is mad… .” The spirit that is the  psychological element of man.

Joel 2:28-29, “And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, ….and also upon the servants and upokn the handmaids in those days will I pour out My spirit”. Power from the Holy Spirit.

Micah 2:7, “O thou that art named the house of Jacob, is the Spirit of Jehovah straitened? ….” (Strong’s Dictionary, “to curtail”) God as spirit.

Micah 3:8, “But truly I am full of power by the Spirit of Jehovah, and of judgment, and of might…. .” Holy Spirit in one of the offices of Jehovah.

Hab. 1:11, “Then shall his mind change and he shall pass over and offend… .” The spirit that is the   psychological element of man.

Hab. 2:19, “….Behold it is layed over with gold and silver, and there is no breath at all in the midst of it.” The spirit that gives life.

Hagg. 1:14, “And Jehovah stirred up the spirit of Zerubbabel…..and the spirit of Joshua…….and the spirit of all the remnant of the People; and they came and did work in the house of Jehovah of hosts….” The spirit that is the psychological element of man.

Hagg. 2:5, “According to the word that I covenanted with you when ye came out of Egypt, so My Spirit remaineth among you…” (See Ex. 29:45, “And I will dwell among you the children of Israel, and will be their God.” God as spirit.

Zech. 4:6-7, “….Not by might, nor by power, but by My Spirit, saith Jehovah of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain…”. The Holy Spirit the Doer.

Zech. 6:8, “…..Behold, these that go toward the north country have quieted my spirit in the north country.” God as spirit.

Zech. 7:12, “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which Jehovah of hosts hath sent by His Spirit by the former prophets.” Holy Spirit as Giver of the Word of God and of prophecies.

Zech. 12:1, “The burden of the word of Jehovah for Israel, saith Jehovah, Which stretcheth forth the heavens……and formeth the spirit of man within him.” The spirit that gives life.

Zech. 12:10, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication….” The Psychological element of man.

Zech. 13:2, “…. I will cause the prophets and the unclean spirits to pass out of the land”. Unclean spirits.

Mal. 2:15, “And did not He make one? Yet had He the residue of the spirit. And wherefore one? That he might seek a godly seed”. The spirit that gives life.

Mal. 2:14-16, “Yet ye say, ‘Wherefore? Because Jehovah hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. …………Therefore take heed to your spirit and let none deal treacherously against the wife of his youth.” The spirit that is the psychological element of man.

APPENDIX III. ALL OCCURRENCES OF THE GREEK “PNEUMA”

Matt. 1:18, “…..she was found with child of the Holy Ghost.” The Holy Spirit as Doer.

Matt. 1:20, “….That Which is conceived in her is of the Holy Ghost.” The Holy Spirit as Doer.

Matt. 3:11, “….He shall baptize you with the Holy Ghost and with fire.” The Power from the Holy Spirit.

Matt. 3:16, “He saw the Spirit of God descending like a dove and lighting on Him.” The Holy Spirit in one of the offices of Jehovah

Matt. 4:1, “Then was Jesus led up by the Spirit into the wilderness. .” The Holy Spirit as Doer.

Matt. 5:3, “Blessed are the poor in spirit for theirs is the kingdom of Heaven.” The spirit that is the  psychological element of man.

Matt. 8:16, “….He cast out the spirits with His word… .” Evil or unclean spirits.

Matt. 10:1, “….He gave them power against unclean spirits to cast them out… .” (See also Mark 6:7.) Evil or unclean spirits.

Matt. 10:20, “….but the Spirit of your Father which speaketh in you..” The Holy Spirit as Doer.

Matt. 12:18, “….I will put My spirit upon Him and He shall shew judgment to the Gentiles.” Power from the Holy Spirit.

Matt. 12:28, “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.” Power from the Holy Spirit.

Matt. 12:31, “…..blasphemy of the Holy Ghost shall not be forgiven unto men.” (See also Mark 3:29, Luke 12:10.) The Holy Spirit in one of the offices of Jehovah.

Matt. 12:32, “….whoever speaketh against the Holy Ghost, it shall not be forgiven him… .” The Holy Spirit in one of the offices of Jehovah.

Matt. 12:43, “When the unclean spirit is gone out of a man… .” Evil of unclean spirits.

Matt. 12:45, “Then goeth he and taketh with himself seven other spirits more wicked than himself…. .” Evil of unclean spirits

Matt. 22:43, “…How then David in Spirit call Him Lord.. .” The Holy Spirit as the Giver of the Word of God and prophecy.

Matt. 26:41, “….the spirit indeed is willing, but the flesh is weak.” The spirit that is the   psychological  element of man.

Matt. 28:19, “….baptizing them in the name of the Father, and of the Son and of the Holy Ghost.” The Holy Spirit in one of the offices of Jehovah.

Mark 1:8, “…He shall baptize you with the Holy Ghost.” Power from the Holy Spirit.

Mark1:10, “….and the Spirit like a dove descending upon Him… .” The Holy Spirit in one of the offices of Jehovah.

Mark, 1:12, “…the Spirit driveth Him into the wilderness.” The Holy Spirit as Doer.

Mark 1:23, “There was in their synagogue a man with an unclean spirit…. .” Evil and unclean spirits.

Mark 1:26, “And when the unclean spirit had torn him… .” Evil and unclean spirits.

Mark 1:27, “….commandeth Him even the unclean spirits and they obey Him.” Evil and unclean spirits.

Mark 2:8, “When Jesus perceived in His spirit that they so reasoned… .” The spirit that is the   psychological element of man.

Mark 3:11, “and unclean spirits …..fell down before Him…” Evil and unclean spirits.

Mark 3:30, “Because they said He had an unclean spirit…. .” Evil and unclean spirits.

Mark 5:2, “…there met Him out of the tombs a man with an unclean spirit.” Evil and unclean spirits.

Mark, 5:8, “….Come out of the man, thou unclean spirit… .” Evil and unclean spirits.

Mark 5:13, “…and the unclean spirits went out….. .” Evil and unclean spirits.

Mark 7:25, “…whose young daugher had an unclean spirit…. .” Evil and unclean spirits.

Mark 8:12, “And He sighed deeply in His spirit… .” The spirit that is the  psychological element of man.

Mark 9:17, “…I have brought unto Thee my son which hath a dumb spirit.” Evil and unclean spirits.

Mark 9:20, “…and when he saw Him straighway the spriit tare him…. .” Evil and unclean spirits.

Mark 9:25, “When Jesus saw that the people came running after Him He rebuked the foul spirit… .” Evil and unclean spirits.

Mark 12:36, “for David himself said by the Holy Ghost….. .” The Holy Spirit as the Giver of the Word of God and prophecy.

Mark 13:11, “…for it is not ye that speaketh but the Holy Ghost.” The Holy Spirit as Doer.

Mark 14:38, “…the spirit truly is ready but the flesh is weak.. .” The spirit that is the  psychological  element of man.

Luke 1:15, “…and he shall be filled with the Holy Ghost, even from his mother’s womb.” Power from the Holy Spirit.

Luke 1:17, “And he shall go before Him in the spirit and power of Elias…. .” Driving force.

Luke 1:35, “And the angel answered and said unto her, ‘The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy Thing Which shall be born of thee shall be called the Son of God.’” The Holy Spirit as Doer.

Luke 1:46-47, “And Mary said, …..’and my spirit hath rejoiced in God my saviour.’” The spirit that is the   psychological element of man.

Luke 1:67, “And his father was filled with the Holy Ghost, and prophesied, saying….” Power from the Holy Spirit.

Luke 1:80, “And the children grew and waxed strong in spirit…. ” The spirit that is the   psychological  element of man.

Luke 2:25-27, “And behold, there was a man in Jerusalem whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, and it was revealed unto him that by the Holy Ghost that he should not see death before he had seen the Lord’s Christ.And he came by the spirit into the temple….” Power from the Holy Spirit

Luke 2:40, “And the Child grew and waxed strong in spirit, filled with wisdom and the greace of God was upon Him.” The spirit that is the   psychological element of man.

Luke 3:16, “…..He shall baptize you with the Holy Ghost and with fire.” Power from the Holy Spirit.

Luke 3:22,”And the Holy Ghost descended in a bodily shape like a dove…. .” The Holy Spirit in one of the offices of Jehovah.

Luke 4:1a, “And Jesus being full of the Holy Ghost…… .” Power from the Holy Spirit.

Luke 4:1b, “…..was led by the Spirit into the wilderness.” The Holy Spirit as Doer.

Luke 4:14, “And Jesus returned in the power of the Spirit into Galilee.” The Holy Spirit as Doer.

Luke 4:18, “And the Spirit of the Lord was upon Me, because He hath anointeed Me to preach the gospel to the poor, He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” The Power from the Holy Spirit.

Luke 4:36, “….with authority and power He commandeth the unclean spirits to come out… .” Evil and unclean spirits.

Luke 6:18, “…they were vexed with unclean spirits and they were healed.” Evil and unclean spirits.

Luke 7:21, “And in that same hour He cured many of their infirmities and plagues, and of evil spirits… .” Evil and unclean spirits.

Luke 8:2, “And certain women which had been healed of unclean spirits…. .” Evil and unclean spirits.

Luke 8:29, “For he had commanded the unclean spirit to come out of the man.” Evil and unclean spirits.

Luke 8:55, “and her spirit came again and she rose straighway… .” The spirit that gives life.

Luke 9:39, “And lo a spirit taketh him and he suddenly cried out… .” Evil and unclean spirits.

Luke 9:42, “…And Jesus rebuked the unclean spirit and healed the child.” Evil and unclean spirits.

Luke 9:54-56, “And when His disciples James and John saw this, they said, ‘Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?’ But He turned and rebuked them, and said, ‘Ye know not what manner of spirt ye are of. For the Son of Man hath not come to destroy men’s lives, but to save them… .” The psychological element of man.

Luke 10:20, “…rejoice not that the spirits are subject unto you; but rather rejoice because your names are written in heaven.” Spirit beings.

Luke 10:21, “. In that hour Jesus rejoiced in spirit, and said, ‘I thank thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise……and revealed them unto babes…. .’” The spirit that is the   psychological element of man.

Luke 11:13, “….how much more shall the Father give the Holy Spirit to them that ask Him?” Power from the Holy Spirit

Luke 11:24, “When an unclean spirit come out of a man…. .” Evil and unclean spirits.

Luke 11:26, “Then goeth he and taketh to him seven other spirits… .” Evil and unclean spirits.

Luke 12:12, “For the Holy Ghost shall teach you in the same hour what you ought to say.” The Holy Spirit as Comforter/Teacher

Luke 13:11, “…there was a woman who had a spirit of infirimity… .” Evil and unclean spirits.

Luke 23:46, “…Father, unto Thy hands I commend My spirit… .” “Spirit” used as a figure of speech for a person.

Luke 24:37, “But they were terrified…and supposed that they had seen a spirit… .” Spirit beings.

Luke 24:39, “…a spirit hath not flesh and bones as you see Me have… .” Spirit as opposed to flesh.

Jn. 1:32-33, “And John bare record saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He That sent me to baptize with water, the same said unto me, ‘Upon Whom thou shalt see the Spirit descending and remaining on Him… .” The Holy Spirit in one of the offices of Jehovah.

Jn.1:33b, “…….the same is He which baptizeth with the Holy Ghost.’” Power from the Holy Spirit.

Jn. 3:5-6, “…Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh and that which is born of the Spirit is spirit.” The Holy Spirit as one of the offices of Jehovah, but that which is born of the Spirit is the new nature. .

Jn. 3:8, “The wind bloweth where it listeth….so is everyone that is born of the Spirit.” The Holy Spirit as one of the offices of Jehovah.

Jn. 3:34, “For He Whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto Him.” Power from the Holy Spirit

Jn. 4:23-24, “…the true worshippers shall worship the Father in spirit and in truth…..God is spirit, and they that worship Him must worship Him in spirit.” The new nature.

Jn. 6:63, “It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life.” Spirit as opposed to flesh.

Jn. 7:38-39, “He that believeth on Me, as the Scripture hath said, ‘out of His belly shall flow rivers of the living water.’ But this spake He of the Spirit Which they that believe on Him should receive: for the Holy Ghost was not yet given; because Jesus was not yet glorified.” Power from the Holy Spirit.

Jn. 11:33, “When Jesus therefore saw her weeping……..He groaned in the spirit and was troubled.” The spirit that is the  psychological element of man.

Jn. 13:21, “When Jesus had thus said He was troubled in spirit… .” The spirit that is the psychological element of man.

Jn. 14:16-17, “….And He shall give you another Comforter……even the Spirit of truth….but ye know Him for He dwelleth with and shall be in you.” The Holy Spirit as Teacher/Comforter

Jn. 14:26, “But the Comforter Which is the Holy Ghost…. .” The Holy Spirit as Teacher/Comforter

Jn. 15:26, “But when the Comforter is come….even the Spirit of truth…. .” The Holy Spirit as Teacher/Comforter

Jn. 16:13, “…when He, the Spirit of truth is come, He will guide you unto all truth… .” The Holy Spirit as Teacher/Comforter

Jn. 19:30, “….He bowed His head and gave up the ghost.” “Spirit” used as a figure of speech for a person.

Jn. 20:22, “….He breathed on them and saith unto them, ‘Receive ye the Holy Ghost.” Power from the Holy Spirit.

Acts 1:2, “….after that He, through the Holy Ghost had given commandments… .” The Holy Spirit as Teacher/Comforter

Acts 1:5, “….ye shall be baptized with the Holy Ghost not many days hence.” Power from the Holy Spirit.

Acts 1:8, “But ye shall receive power after the Holy Ghost is come unto you… .” Power from the Holy Spirit.

Acts 1:16, “….which the Holy Ghost by the mouth of David spake… .” The Holy Spirit as the Giver of the Word of God and prophecy.

Acts 2:4a, “And they were all filled with the Holy Ghost… .” ” Power from the Holy Spirit.

Acts 2:4b, “and began to speak with other tonugues as the Spirit gave them utterance.. . Holy Spirit in one of the offices of Jehovah.

Acts 2:17,”…..I will pour out My spirit upon all flesh… .” Power from the Holy Spirit.

Acts 2:18, “….I will pour out My spirit and they shall prophecy… .”Power from the Holy Spirit.

Acts 2:33,”and having received of the Father the promise of the Holy Ghost He hath shed forth this which you now see and hear”. Power from the Holy Spirit.

Acts 2:38, “….repent….and ye shall receive the gift of the Holy Ghost.” Power from the Holy Spirit.

Acts 4:8, “Then Peter, filled with the Holy Ghost said unto them… .” Power from the Holy Spirit.

Acts 4:31, “….they were all filled with the Holy Ghost and they spake the word of God with boldness.” Power from the Holy Spirit.

Acts 5:3, “….why hath Satan filled thine heart to lie to the Holy Ghost… ?” The Holy Spirit in one of the offices of Jehovah.

Acts 5:9, “How is it that you have agreed together to tempt the Spirit of the Lord?” The Holy Spirit in one of the offices of Jehovah.

Acts 5:16, “…bringing sick folks and them that were vexed with unclean spirits…” Evil and unclean spirits.

Acts 5:32, “And we are His witnesses of these things: and so is also the Holy Ghost, Whom God has given to them that obey Him,” The Holy Spirit as Teacher/Comforter

Acts 6:3, “….look ye out among you seven men who are full of the Holy Ghost and wisdom…. .” Power from the Holy Spirit.

Acts 6:5, “…they chose Stephen, full of faith and of the Holy Ghost….” Power from the Holy Spirit.

Acts 6:10, “And they were not able to resist the wisdom and the spirit by which he spake.” Power from the Holy Spirit.

Acts 7:51-52, “…ye do always resist the Holy Ghost, as your fathers did. Which of the prophets have your fathers not persecuted?” The Holy Spirit as the Giver of the Word of God.

Acts 7:55, “But he being full of the Holy Ghost looked up steadfastly to heaven and saw the glory of God… .” Power from the Holy Spirit.

Acts 7:59. “….calling upon God and saying, ‘Lord Jesus receive my spirit.” “Spirit” used as a figure of speech for a person.

Acts 8:7, “….unclean spirits crying with loud voices came out of many of them… .” Evil and unclean spirits.

Acts 8:15-19, “Who when they were come down, prayed for them that they might receive the Holy Ghost: (for as yet He was fallen upon none of them; only they were baptized in the name of the Lord Jesus. Then they laid they their hands on them and they received the Holy Ghost. And when Simon saw that through laying on of the apostles hands the Holy Ghost was given, he offered them money, saying, ‘ Give me also this power, that on whomsoever I lay hands, that he may receive the Holy Ghost’”. Power from the Holy Spirit.

Acts 8:29, “Then the Spirit said unto Phillip, ‘Go near and join thyself to this chariot.” The Holy Spirit the Doer

Acts 8:39, “And when they were come up out of the water, the Spirit of the Lord caught away Phillip, that the eunuch saw him no more.” The Holy Spirit the Doer

Acts 9:17, “….the Lord, even Jesus…….hath sent me that thou mightest receive thy sight and be filled with the Holy Ghost.” Power from the Holy Spirit.

Acts 9:31, “….walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplied.” The Holy Spirit as Comforter

Acts 10:19, “….the Spirit said unto him, ‘Behold, three men seek thee” The Holy Spirit the Doer

Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost and with power… .” Power from the Holy Spirit.

Acts 10:44, “as Peter spake these words, the Holy Ghost fell on them that heard the word.” Power from the Holy Spirit.

Acts 10:45, “….on the Gentiles also was poured out the gift of the Holy Ghost.” Power from the Holy Spirit.

Acts 10:47, “Can any man forbid water, that these should not be baptized which have received the Holy Ghost.. .” Power from the Holy Spirit.

Act 11:12, “And the Spirit bade me go with them… .” The Holy Spirit the Doer

Acts 11:15, “And as I began to speak the Holy Ghost fell on them… .” Power from the Holy Spirit.

Acts 11:16, “Then I remembered the word of the Lord, how that He said, ‘John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” Power from the Holy Spirit.

Acts 11:24, “For he was a good man, full of the Holy Ghost and of faith.. .” Power from the Holy Spirit.

Acts 13:2, “As they ministered unto the Lord, the Holy Ghost said unto them, ‘separate unto Me Barnabus and Saul…. .” The Holy Spirit the Doer

Acts 13:4, “So they being sent forth by the Holy Ghost departed… .” The Holy Spirit the Doer

Acts 13:9, “Then Saul….filled with the Holy Ghost set his eyes on him and said…. .” Power from the Holy Spirit.

Acts 13:52, “And the disciples were filled with joy and with the Holy Ghost.” Power from the Holy Spirit.

Acts 15:8, “And God….bare them witness, giving them the Holy Ghost, even as He did unto us.” Power from the Holy Spirit.

Acts 15:28, “For it seemed good to the Holy Ghost… to lay upon you no greater burden… .” The Holy Spirit in one of the offices of Jehovah.

Acts 16:6-7, “….were forbidden of the Holy Ghost to preach the word in Asia, …they assayed to go unto Bithynia but the Spirit suffered them not.” The Holy Spirit the Doer

Acts 16:16, “…a certain damsel possed of a spirit of divinination…. .” Evil and unclean spirits.

Acts 16:18, “….But Paul being grieved said to the spirit… .” Evil and unclean spirits.

Acts 17:16, “…his spirit was stirred in him when he saw the city wholly given to idolatry.” The spirit that is the  psychological element of man.

Acts 18:5, “….Paul was pressed in the spirit and testified to the Jews… .” The spirit that is the  psychological element of man.

Acts 18:25, “…and being ferverent in the spirit he spake and taught…the things of the Lord…..” The spirit that is the  psychological element of man.

Acts 19:2, “And he said unto them, ‘Have ye received the Holy Ghost, since ye believed?’And they said unto him, ‘We have not so much as heard whether there be any Holy Ghost’. The Power from the Holy Spirit.

Acts 19:6, “And when Paul laid his hands upon them the Holy Ghost came on them.” Power from the Holy Spirit.

Acts 19:12, “…and the evil spirits went out of them.” Evil and unclean spirits.

Acts 19:15, “And the evil spirit answered and said…. .” Evil and unclean spirits.

Acts 19:16 , “And the man in whom the evil spirit was lept on them… .” Evil and unclean spirits.

Acts 19:21, “…Paul purposed in the spirit….to go to Jerusalem… .” The spirit that is the  psychological element of man.

Acts 20:22, “And now behold, I go bound in the spirit unto Jerusalem… .”  The spirit as a driving force.

Acts 20:23, “…the Holy Ghost witnesseth in every city that bonds and affliction abide me.” The Holy Spirit the Doer

Acts 20:28, “Take heed…..over the which the Holy Ghost hath made you overseers… .” The Holy Spirit in one of the offices of Jehovah.

Acts 21:4, “….And finding disciples….who said to Paul through the Spirit that he should not go up to Jerusalem.” The Holy Spirit in one of the offices of Jehovah.

Acts 21:11, “….Thus saith the Holy Ghost, ‘So shall the Jews at Jerusalem bind the man that owneth this girdle…”. The Holy Spirit in one of the offices of Jehovah.

Acts 23:8, “….there is no resurrection, neither angel nor spirit… .” Spirit beings.

Acts 23:9, “…but if a spirit or an angel hath spoken to him, let us not fight against God.” Spirit beings.

Romans 1:4,”And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The Holy Spirit as the Giver of the Word of God and prophecy.

Romans 1:9, “For God is my witness Whom I serve in my spirit… .”  The new nature.

Romans 2:11b, “..even so the things of God knoweth no man, but the Spirit of God.” The Holy Spirit in one of the offices of Jehovah.

Romans 2:29, “….circumcision is in the heart and in the spirit, and not in the letter….” The spirit that is the  psychological element of man.

Romans 5:5, “…because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” New nature.

Romans 15:13, “…that ye may abound in hope through the power of the Holy Ghost.”  Power from the Holy Spirit

Romans 15:19, “Through mighty signs and wonders, by the power of the Spirit of God… .” Power from the Holy Spirit

Romans 7:6, “….that we should serve in newness of spirit, not in the oldness of the letter.” Spirit as opposed to the letter of the law.

Romans 8:1, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” New nature.

Romans 8:2, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” New nature.

Romans 8:4, “That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit.” New nature.

Romans 8:5, “….but they that after the Spirit, the things of the Spirit.” New nature.

Romans 8:6, “…to be spiritually minded is life and peace.” New nature.

Romans 8:9-11, “But ye are not in the flesh, but in the Spirit, if the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of Him. ….but Spirit is life because of righteousness. But if the spirit of Him That raised up Jesus from the dead dwell in you, He That raised up Christ from the dead shall also quicken your mortal bodies by His spirit That dwelleth in you.” New nature.

Romans 8:13-14, “…but if ye through the Spirit mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God”. New nature.

Romans 8:15a, “for ye have not received the spirit of bondage again to fear.” The spirit that is the  psychological element of man.

Romans 8:15b, “but ye have received the Spirit of adoption, whereby we cry ‘Abba Father’. New nature.

Romans 8:15c, “The Spirit Itself (the Holy Spirit one of the offices of Jehovah) beareth witness with our spirit (new nature), that we are the children.”

Romans 8:22-23, “For we know that the whole creation groaneth and travaileth in pain together until now. and not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves waiting for the adoption to, the redemption of our body.” New nature.

Romans 8:26-27, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit Itself maketh intercession for us, ….. And He That searcheth the hearts knoweth what is the mind of the Spirit, because He makes intercession for the saints….. .” The Holy Spirit in one of the offices of Jehovah.

Romans 9:1, “…my conscience also bearing witness in the Holy Ghost… .”  New nature.

Romans 11:8, “As it is written, God hath given them the spirit of slumber.. .” The spirit that is the   psychological element of man.

Romans 12:11. “….fervent in spirit, serving the Lord.” The spirit that is the  psychological element of man.

Romans 14:17, “…for the kingdom of God is …..joy in the Holy Ghost.” The Holy Spirit in one of the offices of Jehovah.

Romans 15:13, “…that ye may abound in hope through the power of the Holy Ghost.” The Holy Spirit in one of the offices of Jehovah.

Romans 15:16, “…that the offering of the Gentiles might be acceptable, being sanctified by the Holy Ghost.” The Holy Spirit in one of the offices of Jehovah.

Romans 15:19, “Through mighty signs and wonders, by the power of the Spirit of God… .” The Holy Spirit in one of the offices of Jehovah.

Romans 15:30, “…for the love of the Spirit, that you strive together… .” The Holy Spirit in one of the offices of Jehovah.

I Cor. 2:4, “But my preaching was…….in demontration of the Spirit and of power.” Power from the Holy Spirit.

I Cor. 2:10, “But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea the deep things of God.” The Holy Spirit in one of the offices of Jehovah.

I Cor. 2:11a, “For what man knoweth the things of a man, save the spirit of man which is in him?” The spirit that is the psycholigical element of man.

I Cor. 2:11b, “even so the things of God knoweth no man, but the Spirit of God.” The Holy Spirit in one of the offices of Jehovah.

I Cor. 2:12, “Now we have received not the spirit of the world, but the spirit which is of God…. .” New nature.

I Cor. 2:13, “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth comparing spiritual with spiritual”. The Holy Spirit as Teacher.

I Cor. 2:14, “But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” The Holy Spirit in on of the offices of Jehovah.

I Cor. 3:16, “Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you?” New nature.

I Cor. 4:21, “…shall I come unto with a rod, or in love, and in the spirit of meekness?” The spirit that is the  psychological element of man.

I Cor. 5:3-5a, “For I verily am absent in body, but present in spirit, have judged already……and my spirit with the power of our Lord Jesus Christ, to deliver such an one unto Satan, for the destrructiom of the flesh… .” The spirit that is the  psychological element of man.

I Cor. 5:5b, “that the spirit may be saved in the day of the Lord Jesus.” “Spirit” used as a figure of speech for a person.

I Cor. 6:11, “…ye are sanctified, ye are justified in the name of the Lord Jesus and by the Spirit of our God.” Holy Spirit in one of the offices of Jehovah.

I Cor. 6:17, “But he that is joined unto the Lord is one spirit.” The spirit that is the  psychological element of man.

I Cor. 6:19, “What? know ye not that your body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own. For ye are bought with a price; thererfore, glorify God in your body, and in your spirit which are God’s.” New nature.

I Cor. 6:20, “thererfore, glorify God in your body, and in your spirit which are God’s.” The spirit that is the  psychological element of man.

I Cor. 7:34, “….that she may be holy both in body and in spirit…. .” The spirit that is the  psychological element of man.

I Cor. 7:40, “….I think also that I have the Spirit of God.” The new nature.

I Cor. 12:3, “….no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. New nature.

I Cor. 12:4, “Now there are diversities of gifts but the same Spirit.” The Holy Spirit in one of the offices of Jehovah.

I Cor. 12:7-11, “But the manifestaion of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit.To another the working of miracles; to another prophecy; to another discerning of spirits (i.e. whether they be evil); to another diverse kinds of tongues; to another the interpretation of tongues; But all these worketh that one and the selfsame Spirit, dividing to every man severeally as He will.” The Holy Spirit in one of the offices of Jehovah.

I Cor. 12:13, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles……and have been all made to drink into one Spirit.” The Holy Spirit in one of the offices of Jehovah.

I Cor. 14:2, ” He that speaketh in an unknown tongue speaketh not unto men but unto God……..howbeit, in the spirit he speaketh mysteries ” Power from the Holy Spirit.

I Cor. 14:12, “…ye are zealous of spiritual gifts… .” Power from the Holy Spirit.

I Cor. 14:14-16, “For if I speak in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also, I will sing with the spirit, and I will sing with the understanding also.. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say , ‘Amen’”…. .” Power from the Holy Spirit.

I Cor. 14:32-33, “And the spirits of the prophets are subject to the prophets. For God is not the author of confusion… .” The spirit that is the  psychological element of man.

I Cor. 15:45, “…the last Man was made a quickening spirit.” The spirit that gives life.

I Cor. 16:18, “For they have refreshed my spirit, and yours… .” The spirit that is the  psychological element of man.

II Cor. 1:22, “Who hath also sealed us and given us the earnest of the Spirit in our hearts.” New nature

II Cor. 2:13, “I had no rest in my spirit because I found not Titus, my brother.” The spirit that is the  psychological element of man.

II Cor. 3:3, “Ye are …declared to be the epistles of Christ… written not with ink but with the Spirit of the living God… .”  Spirit as opposed to (in this case) ink.

II Cor. 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit, for the letter killeth, but the spirit giveth life.” Spirit as opposed to flesh or the letter of the law.

II Cor. 3:8-9, “How shall not ministration of the spirit be glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.” Spirit as opposed to flesh or the letter of the law.

II Cor. 3:16-18, “Nevertheless, when it (the heart of Israel) shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But ye all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” The Holy Spirit in one of the offices of Jehovah.

II Cor. 4:13, “…we having the same spirit of faith… .” New nature.

II Cor. 5:5, “…Who also hath given unto us the earnest of the Spirit.” New nature

II Cor. 6:4-6, “But by all these things proving ourselves ministers of God…….by kindness, by the Holy Ghost, by love unfeigned.. .” New nature.

II Cor. 7:1, “…let us cleanse ourselves from all filthiness of the flesh and spirit… .” The spirit that is the  psychological  element of man.

II Cor. 7:13, “…his spirit was refreshid by you all.” The spirit that is the psychological element of man.

II Cor. 11:4, “For if he that cometh preacheth another Jesus whom we have not preached, or if ye receive another spirit which ye have not received… .” Another spirit.

II Cor. 12:18, “…walked we not in the same spirit? walked we not in the same steps?” The spirit that is the  psychological element of man.

II Cor. 13:14, “….the communion of the Holy Ghost be with you all.” Holy Spirit in one of the offices of Jehovah.

Gal. 3:2-3, “….Received ye the Spirit by the works of the law, or by the hearing of faith? New nature.

Gal. 3:3, “Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh?” New nature.

Gal. 3:5, “He therefore That ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the law or by the hearing of faith?” Power from the Holy Spirit.

Gal. 3:14, “That the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” The Holy Spirit as the Giver of the Word of God and of prophecy.

Gal.4:6, “And because we are sons, God hath sent forth the Spirit of His Son into your hearts… .” New nature.

Gal. 4:29, “…he that was born after the flesh persecuted him that was born after the Spirit… .” Spirit as opposed to flesh.

Gal. 5:5, “For we through the Spirit hope for the hope of righteousness by faith.” New nature.

Gal. 5:16-18, “Walk in the spirit and ye shall not fulfill the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other….But if ye be led by the Spirit you are not under the law.” New nature.

Gal. 5:22, “But the fruit of the Spirit is love, joy peace… .” New nature.

Gal. 5:25, “If we live in the Spirit, let us also walk in the spirit.” New nature.

Gal. 6:1, “..If a man be taken in a fault, ye that are spiritual restore such an one in the spirit of meekness….. .” The spirit that is the  psychological element of man.

Gal. 6:8, “…he that soweth to the Spirit shall reap of the Spirit life everlasting.” New nature.

Gal. 6:18, “…the grace of our Lord Jesus Christ be with your spirit.” The spirit that is the  psychological element of man.

Eph. 1:13, “… Whom after that ye believed, ye were sealed with (should be “by”) that holy Spirit of promise.” Holy Spirit in one of the offices of Jehovah.

Eph. 1:17, …may give unto you the spirit of wisdom and revelation in the knowledge of Him.” The spirit that is the  psychological element of man.

Eph. 2:2, “….the spirit that now worketh in the children of disobedience.” The spirit that is the  psychological element of man.

Eph. 2:18, “For through Him we both have access by one Spirit unto the Father.” Holy Spirit in one of the offices of Jehovah.

Eph. 2:22, “In whom ye also are builded together for an habitation of God through the Spirit.” New nature

Eph. 3:5, “…as it is now revealed unto His holy apostles and prophets by the Spirit.” The Holy Spirit as the Giver of the Word of God.

Eph. 3:16, That He would grant you….to be strengthened with might by His Spirit in the inner man.” The Holy Spirit as one of the offices of Jehovah.

Eph. 4:3,”Endeavouring to keep the unity of the Spirit in the bond of peace.” The Holy Spirit in one of the offices of Jehovah.

Eph. 4:4, “There is one body and one Spirit… .” The Holy Spirit in one of the offices of Jehovah.

Eph. 4:23, “And be renewed in the spirit of your mind.” New man.

Eph. 4:30, “And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption.” The Holy Spirit in one of the offices of Jehovah.

Eph. 5:9, “For the fruit of the Spirit is in all goodness in righteousenes and truth.” New nature.

Eph. 5:18, “Be not drunk…be ye filled with (should be “by”) the Spirit.. .” The Holy Spirit in one of the offices of Jehovah.

Eph. 6:17, “And take the helmut of salvation and the sword of the Spirit which is the word of God”. The Holy Spirit as Giver of the Word of God.

Eph. 6:18, “praying always with all prayer and supplication in the Spirit….. .” New nature.

Phil.1:19, “For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ.” New nature.

Phil. 1:27, “stand fast with one spirit, with one mind striving together… .” The spirit that is the psychological element of man.

Phil. 2:1, “…if any fellowship of the Spirit… .” New nature.

Phil. 3:3, “For we are the circumcision which worship God in the spirit… .” New nature.

Col. 1:8, “Who also declared unto us your love in the spirit.” New nature.

Col. 2:5, “Though I am absent in the flesh I am with you in the spirit… .” The spirit that is the psychological  element of man.

I Thess. 1:5, “Our gospel came unto you ….in power and in the Holy Ghost… . The Holy Spirit in one of the offices of Jehovah.

I Thess. 1:6, “And ye became followers of us and of the Lord. having received the word….with joy of the Holy Ghost.” Holy Spirit in one of the offices of Jehovah.

I Thess. 4:8, “…God who has also given us His holy Spirit.” New nature.

I Thess. 5:19, “Quench not the Spirit.” New nature.

I Thess. 5:23, “…and I pray God your whole spirit and soul and body be preserved blameless… .” The spirit that is the  psychological element of man.

II Thes. 2:2, “That ye be not…. troubled, neither in spirit, nor by word, nor by letter as from us… .” The spirit that is the psychological element of man.

II Thess. 2:8, “And then shall that wicked be revealed whom the Lord shall consume with the spirit of His mouth… .” Holy Spirit the Doer

II Thess. 2:13, “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” Holy Spirit in one of the offices of Jehovah.

I Tim.. 3:16, “…God was manifest in the flesh , justified in the Spirit. seen of angels.. .” The spirit that is the  psychological element of man.

I Tim.4:1a, “Now the Spirit speaketh expressly… .” The Holy Spirit as the Giver of the Word of God and of prophecy.

I Tim. 4:1b, “Some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.” Evil and unclean spirits.

I Tim. 4:12, “…be thou an example …in word, in coversation, in charity, in spirit….. .” The spirit that is the  psychological element of man.

II Tim. 1:7, “For God has not given us the spirit of fear, but of power, of love… .” The spirit that is the  psychological element of man.

II Tim. 1:14, “that good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.” Holy Spirit in one of the offices of Jehovah.

II Tim. 4:22, “The Lord Jesus Christ be with thy spirit.” The spirit that is the  psychological element of man.

Titus 3:5, “…according to His mercy He saves us by the washing of regeneration, and renewing of the Holy Ghost.” Holy Spirit in one of the offices of Jehovah.

Philemon 25, “The grace of our Lord Jesus Christ be with your spirit.” The spirit that is the  psychological element of man.

Heb. 1:7, “…Who maketh His angels spirits and his ministers a flame of fire.” Spirit beings.

Heb.1:14, Are they not all ministering spirits (angels, vs 13) sent forth to minister to them who shall be heirs of salvation?” Spirit beings.

Heb. 2:4, “God also bearing witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost according to His own will.” Holy Spirit in one of the offices of Jehovah.

Heb. 3:7, Wherefore, as the Holy Ghost saith, ‘To day, if you will hear His voice.” The Holy Spirit as the Giver of the Word of God and of prophecy.

Heb. 4:12, “For the word of God is a two edged sword….piercing even to the dividing asumder of soul and spirit…. .” The spirit that is the  psychological element of man.

Heb. 6:4, “…and were made partakers of the Holy Ghost… .” Power from the Holy Spirit.

Heb. 9:8, “The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest… .” The Holy Spirit as the Giver of the Word of God and of prophecy.

Heb. 9:14, “How much more shall the blood of Christ, Who through the eternal Spirit, offered Himself without spot to God….. .” The Holy Spirit in one of the offices of Jehovah.

Heb. 10:15, “…the Holy Ghost also is a witness to us for after that He had said before… .” The Holy Spirit as the Giver of the Word of God and of prophecy.

Heb. 10:29, “….and hath done despite unto the Spirit of grace.” The Holy Spirit in one of the offices of Jehovah.

Heb. 12:9, “….shall we not much rather be in subjection unto the Father of spirits… .” Spirit beings.

Heb. 12:23, “…to the spirits of just men made perfect.. .” The spirit that is the  psychological element of man.

James 2:26, “…for as the body without the spirit is dead … .” The spirit that gives life.

James 4:5, “…the spirit that dwelleth in us lusteth to envy.. .” The spirit that is the  psychological element of man.

I Peter 1:2, “….through the sanctification of the Spirit unto obedience… .” The Holy Spirit is one of the offices of Jehovah.

I Peter 1:10-11, “Of which salvation the prophets have enquired and searech diligently, who prophesied of the grace that should come umto you. Searching what or what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ, and the glory that should follow”. The Holy Spirit as the Giver of the Word of God and of prophecy.

I Peter 1:12, “Unto whom, it was revealed that not unto themselves but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven… .” Power from the Holy Spirit.

I Peter 1:22, “Seeing ye have purified your souls in obeying the truth through the Spirit… .” New nature.

I Peter 3:4, “…the ornament of a meek and quiet spirit… .” The spirit that is the   psychological element of man.

I Peter 3:18, “….put to death in the flesh, but quickened by the Spirit.” Holy Spirit the Doer.

I Peter 3:19, “By which also He went and preached unto the spirits in prison.” Evil and unclean spirits.

I Peter 4:6, “….that they might be judged according to men in the flesh, but live according to God in the spirit.” New nature.

I Peter 4:14, “….for the spirit of glory and of God resteth upon you… .” New nature.

II Peter 1:21, “…holy men of God spake as they were moved by the Holy Ghost.” The Holy Spirit as the Giver of the Word of God and of prophecy.

I Jn. 3:24, “….hereby we know that that He abideth in us, by the Spirit which He hath given us.” New nature.

I Jn. 4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God… .”Spirit as opposed to flesh.

I Jn. 4:2, “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God.” Spirit as opposed to flesh.

I Jn. 4:3a, “And every spirit that confesseth not that Jesus Christ is come is not of God…. .” Spirit as opposed to flesh.

I Jn. 4:3b, “and this is that spirit of antichrist….. .”

I Jn. 4:6, “….Hereby know we the spirit of truth and the spirit of error… .” The spirit that is the psychological element of man.

I Jn. 4:13, “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit.”  The office of Holy Spirit.

I Jn. 5:6, “….And it is the Spirit that bear witness because the Spirit is truth.” The Holy Spirit as Teacher/Comforter

I Jn.5:7-8, “For there are three that bear record in heaven (the Father, the Son and the Holy Ghost; and these three are one. And there are three that bear witness in earth ), the Spirit and the water and the blood, these three agree in one.” The phrase “the Father, the Son and the Holy Ghost; and these three are one. And there are three that bear witness in earth” does not appear in the older manuscripts.) The Holy Spirit in one of the offices of Jehovah.

Jude 19-20, “These be they who separate themselves, sensual, having not the Spirit. But ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.” New nature

Rev. 1:4, “….from the seven spirits before His throne.” (See 5:6 for an explanation of the Seven Spirits of God.) Spirit beings.

Rev. 1:10, “I was in the Spirit on the Lord’s day… .” Holy Spirit as Doer.

Rev. 2:7, “….hear what the Spirit saith unto the churches… .” (See also verse 11, 17, 29, 3:13 and 3:19.) The Holy Spirit as the Giver of the Word of God.

Rev. 3:1, “….these things saith he that hath the seven Spirits of God… .” Spirit beings.

Rev. 3:6, “He that hath the seven Spirits of God… .” Spirit beings.

Rev. 4:2, “…I was in the spirit…. .” Holy Spirit as Doer.

Rev. 4:5, …and there were seven lamps of fire burning before the throne, which are the seven Spirits of God… .” Spirit beings.

Rev. 5:6, “….the Lamb as it has been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth inot all the earth.” Spirit beings.

Rev. 11:11, “And after three days and an half the Spirit of life from God entered into them and they stood upon their feet… .” The spirit that gives life.

Rev. 13:15, “And he had power to give life unto the image that the image should both speak …. .” The spirit that gives life.

Rev. 14:13, “And I heard a voice from heaven saying unto me, ‘Write, ‘Blessed are the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they may rest from their labours… .” Holy Spirit Giver of the Word and prophecy.

Rev. 16:13-14, And I saw three unclean spirits ……for they are the spirits of devils working miracles which go forth unto the kings of the earth… .” Evil and unclean spirits.

Rev. 17:3, “So he carried me away in the Spirit… .” Holy Spirit as Doer.

Rev. 18:2, “….Babylon….has fallen….and is become the habitation of devils and the hold of every foul spirit….. .” Evil and unclean spirits.

Rev. 19:10, “….worship God; for the testimony of Jesus is the spirit of prophecy.. .” Driving Force

Rev. 21:10, “And he carried me away in the Spirit… .” Holy Spirit as Doer.

Rev. 22:17, “And the Spirit and the bride say, ‘Come’…and let him that is athirst come… .” The Holy Spirit in one of the offices of Jehovah.

This paper was written by Joyce Pollard.  If you would like to respond please e-mail me at:   [email protected]

DID ENOCH AND ELIJAH DIE, OR ARE THEY ALIVE IN HEAVEN?

A STUDY OF HELL

THE RICH MAN AND LAZARUS

GEHENNA

A STUDY OF THE LAKE OF FIRE

WHAT HAPPENS WHEN WE DIE?

WILL UNBELIEVERS BE RAISED FOR JUDGMENT?

A SCRIPTURAL STUDY OF THE JUDGMENTS OF GOD

WHO WILL GO INTO EVERLASTING PUNISHMENT?

The doctrine of the Trinity states that God is three Persons in One. In my paper on this site The Trinity: Is God Three Persons In One? I give my reasons for believing that God is not three Persons in One. God is one God with many titles, or offices. Jehovah is God’s Name. “Eloah”, “El”, all ten of the Jehovah titles, “Elohim”, etc. are titles of Jehovah. That is to say they are titles of the various offices that Jehovah fulfills. For example, “Elohim” is Jehovah’s title as creator.

Let us consider the title, “Elohim”. Gen. 1:1 reads, “in the beginning Elohim created the heaven and the earth”. “Elohim” is a plural noun. Combining that fact with Gen. 1:26 where Elohim says, “Let us make man in our own image”, many people interpret the plurality of the title “Elohim” as indicating the three Persons of the Trinity. I believe that it refers to the several offices involved in creation, but it can not refer to the office of “Father” or to the office of “Holy Spirit”. Let us examine that thought.

In Gen. 32:24-30 we read of Jacob’s physical struggle with “a Man”. And then in verse 30 we read, “…. I have seen Elohim face to face and my life is preserved”. If the title “Elohim” includes three Persons, including, of course, the Father, then we have a rather glaring contradiction in the Word of God as we read in John 6:46, “Not that any man hath seen the Father, save He Which is of God. He hath seen the Father”. Jacob saw Elohim. If “Elohim” implies the three Persons of the Trinity, then Jacob would have seen the Father. But no man has ever seen the Father, except for Christ. Therein, lies the contradiction in seeing three Persons implied in the plurality of “Elohim”.

There are of course, no contradictions in God’s perfect Word, but until we see that “Elohim” is a title of Jehovah and does not imply three Persons of a supposed Trinity we have a contradiction. One might object that Jacob saw only Christ because only Christ was in physical form. (Please see the paper on this web-site Jesus Christ Is Both Jehovah And The Manifestation of Jehovah for the scriptural evidence that Christ was in physical form of a man in Old Testament times). But that still nullifies the argument that because “Elohim” is plural it implies more than one Person. That is to say, if the plurality itself of the title “Elohim” implies three Persons, then the title “Elohim” can not at the same time refer to only one Person.

If, on the other hand, we accept that “Elohim” is but one of the many titles, or offices of Jehovah, then all is clear. That is to say, Jehovah in His office/title of “Elohim” created. When Jacob physically wrestled with Elohim, Jacob wrestled with Jehovah   as creator.

In the interest of thoroughness we should consider Hosea 12:4-5, “Yea he (Jacob) had power over the Angel, and prevailed: he wept, and made supplication unto Him: He found him in Beth-el, and there He spake with us, 5) even the Jehovah, Elohim of hosts, Jehovah is His memorial”, i.e. His Name (see Ex. 3:15). This is an obvious reference to the very wrestling that we have considered in Gen. 32 between Jacob and Elohim. But why do we read that Jacob had “power over the Angel“? Verse 5 explains Who this Angel was that wrestled with Jacob, “Even Jehovah Elohim of Hosts”, (“Elohim of hosts” is yet another title of Jehovah). So did Jacob wrestle with Elohim or with an Angel? The Hebrew word translated “angel” in this verse is “malach” and while it is usually translated “angel” it is sometimes translated “messenger”. In other words, an angel is a messenger of Jehovah. In this case then, Jacob wrestled with Elohim in the Person of Christ, Who was sent as a messenger to Jacob.

Now that we understand that “Elohim” Who was seen by Jacob cannot refer to three Persons, at least one of Whom has never been seen, except by Christ, let us consider the Holy Spirit. The Hebrew “ruach” is the word used in the title “Holy Spirit”. The definition of “ruach” as given in the Appendix No. 9 in the Companion Bible is excellent. “The meaning of the word is to be deduced only from its usage. The one root idea running through all the passages is invisible force. As this force may be exerted in varying forms, and may be manifested in divers ways, so various renderings are necessitated, corresponding thereto. Ruach, in whatever sense it is used always represents that which is invisible except by its manifestations”.*

As mentioned above, Jacob saw Elohim “face to face”. Just as Jacob could not have seen the Father, so also Jacob could not have seen the Holy Spirit, Who is invisible. Therefore, neither the office of Father or the office of Holy Spirit are included in the title “Elohim”. If “Elohim” can not include the office of Father or the office of Holy Spirit in this passage, there is no reason to assume that it must include those offices in any other passage. Again, I suggest that “Elohim” is one of the titles of Jehovah and represents His office as creator.

Bearing in mind that “Elohim” is a plural noun indicating many offices of Jehovah, let us consider one other passage that limits “Elohim” to One Person in several offices. Zech. 14:4, “And His feet shall stand in that day upon the mount of Olives….”. Verse 5, “And ye shall flee to the valley of the mountains…. And Jehovah my Elohim shall come and all the saints with Thee”. These verses have to do with the second coming of our Lord Jesus Christ.

Once again we have a passage that speaks of One Person, Jesus Christ. “Father” and “Holy Spirit” can not be included in the title “Elohim” when referring to the second coming of Christ. Therefore, again we can not say that the plurality of the title “Elohim” proves three Persons in the Godhead when in this, and in the other passages mentioned above, only One Person is implied, Jehovah/Christ.

We might ask, if the second coming refers to one Person, why is the title in the plural? Again, the second coming of Christ is the coming of Jehovah in the form of man, but in several offices. As the creator of all things He has the right to come as King of Israel, as the Redeemer of His people, as the righteous judge, etc.. A paper on this web-site answers the question of why “Elohim” is plural. in more detail.

Please see all the papers of this series on the Trinity doctrine for more Scriptural evidence  that it is not Biblical.

The Trinity: Is God Three Persons In One?

The Trinity: Scriptures That Disprove The Doctrine

Does Jesus Christ Sit Next To God In Heaven?

*The bold type used in quotations were added.

This paper was written by Joyce Pollard. If you would like to respond please e-mail me at:  [email protected]

IS GOD THE FATHER OF ALL MEN?

Deut. 32 records the song of Moses after God led Israel out of Egypt. Verse 6 reads, “Do ye thus requite the Lord, O foolish People and unwise? Is not He Thy Father that hath bought thee? Hath He not made thee, and established thee?”.  Obviously, in this verse the Father is spoken of as the Father of Israel. Note also that the Father “made”, i.e. created Israel.

We read in Isaiah 63:16, “Doubtless, Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, Thou O Jehovah art our Father, our Redeemer: Thy Name is from everlasting”. Please note the phrase “though Abraham be ignorant of us”. This also points to the Father being the Father of Israel.

And we read in Isaiah 64:8-10, “But now O Jehovah, Thou art our Father; we are the clay, and Thou art our Potter; and we all are the work of Thy hand. Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech Thee, we are all Thy People. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation”. As the context makes clear, the interpretation of this verse is that Jehovah is the Father of Israel by virtue of His having created them. That is to say, the Father is the “Potter” which points to creation, and verse 10 points to Israel as the “work” of the Father.

In other words, God is the Father of Israel by virtue of creation. However, because God created all men I believe that we may conclude that God is the Father of all men by virtue His having created all men. 

But we read in Jn. 1:12, “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name”. This verse tells us that those who believe and receive Christ are “sons of God”. In other words, this verse limits those who are the “sons of God” to those who believe in “Him”. Is this a contradiction?  Of course not. As this paper will show, God is the Father of all men by virtue of the fact that He created all men, but not all men are the sons of God. This seems contradictory, but I believe that every word in the Bible is inspired by God, and as we consider the Greek word translated “offspring” in the phrase “we are the offspring of God” all will become clear.

Acts 17 records Paul’s public address to the Athenians. Given that the address was made in a public forum, we may conclude that not everyone that heard the address was a believer.  Further, we read in verse 29, “Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device”. Here too, the fact that Paul was not addressing believers in Athens is substantiated by the fact that he was addressing those whose gods were of “man’s device”. And yet he said of these unbelievers that they are “the offspring of God”. Does that mean that they are sons of God?  I believe that God is their Father, but they are not “sons of God”. This will be proved as we search the scriptures so that we may understand the difference between “sons” and “offspring”.

The Greek word translated “sons” in Jn. 1:12 quoted above (“to them gave He power to become the sons of God”) is “teknon”. Because words are defined by how they are used, we will determine the meaning of “teknon” by how it is used by the Holy Spirit. The first occurrence of “teknon” is found in Matt. 2:18 where we read of “Rachel weeping for her children” (Gr. “teknon”). It is translated “child” or “children” 78 times and “son” or “sons” or “daughters” 19 times. Let us consider a few more occurrences of “teknon” to be absolutely certain of its correct meaning.

We read in Matt. 7:11 of Christ speaking of giving “good gifts unto “your children” (Gr. “teknon”). In Matt. 15:26 we read of Christ saying that it “is not meet to take the children’s (Gr. “teknon”) bread”. We read in Rom. 8:16-17 that “we are the children (Gr. “teknon”) of God, and if children (Gr. “teknon”) then heirs”. In Eph. 5:1 we read “be ye followers of God as dear children” (Gr. “teknon”).

I believe it is clear that the Greek word “teknon” is used of children in the familial sense. That is to say “teknon” is used of sons and daughters.

The Greek word translated “offspring” in Acts 17:28 and 29 is “genos”. Because there relatively few occurrences of the word we will examine each one in order to determine how the Holy Spirit means for us to understand the word.

The first occurrence is found in Matt.13:47, “….The kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind” (Gr. “genos”, i.e. of fish).

Matt. 17:21, “Howbeit this kind (Gr. “genos”, a devil, see vs. 18) goeth not out but by prayer and fasting”. See also Mark 9:29.

Mark 7:26, “The woman was a Greek, a Syrophenician by nation (Gr. “genos”).

Acts 4:6, “…….and as many as were of his kindred (Gr. “genos”) of the high priest, were gathered together at Jerusalem”.

Acts 4:36, “…..of the country (Gr. “genos”) of Cypress”.

Acts 7:13, “…….Joseph’s kindred (Gr. “genos”) was made known”.

Acts 7:19, “The same dealt subtilly with our kindred” (Gr. “genos”), and evil entreated our fathers, so that they cast out their young children, to the end they might not live”.

Acts 13:26, “….children of the stock (Gr. “genos”) of Abraham”.

Acts 17:28, “….we are also His offspring” (Gr. “genos”).

Acts 17:29, “….as we are the offspring (Gr. “genos”) of God…”.

Acts 18:2, “…Aquila born (Gr. “genos”) in Pontus”

Acts 18:24, “…a Jew named Apollos born (Gr. “genos”) at Alexandria”.

I Cor. 12:10, “….to another divers kinds (Gr. “genos”) of tongues…”.

I Cor. 12:28, “….diversities (Gr. “genos”) of tongues…”.

I Cor. 14:10, “….many kinds (Gr. “genos”) of voices in the world”.

II Cor. 11:26, “….perils by my own countrymen” (Gr. “genos”).

Gal. 1:14, “….many my equals in mine own nation…” (Gr. “genos”).

Phil. 3:5, “….of the stock (Gr. “genos”) of Israel….”

I Peter 2:9. “….ye are a chosen generation….” (Gr. “genos”).

Rev. 22:16, “I, Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring (Gr. “genos”) of David”.

Having considered ever occurrence of “genos” let us take a closer look at some of those occurrences. As we do so, I believe that the reader will be led to the conclusion that “genos” is not to be understood in the sense of “children” or “sons”, but rather of the same “kind” or “stock”.

Consider for example the verses which speak of “genos” as inanimate objects, such tongues in I Cor. 12: 10 and 28, and of voices in I Cor. 14:10. “Genos” is also used of fish as in Matt. 13:47.Note also those verses in which “genos” is translated “nation” or “country”.

Let us consider more carefully Acts 4:5-6 where, in verse 6 “genos” does appear to refer to family. “And it came to pass on the morrow, that their (Peter and others) rulers, and elders, and scribers, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of his kindred (Gr. “genos”) of the high priest, were gathered together at Jerusalem”.  Why did the Holy Spirit use the Greek word translated “kindred” (“genos”) rather than the Greek word translated “brethren”, i.e. “adelphos”?

“Adelphos” is often used of brothers of the same family as in Matt. 4:18, which speaks of Simon and Andrew, his brother. But it is also used in a broader sense to include Israel as in Acts 1:16, 2:29 and 37 where Peter in addressing a large crowd said, “Men and brethren”. But that leaves us with the question as to why, when speaking of certain men of Israel, the Holy Spirit used the word “genos” rather than “adelphos” in Acts 4.

For the answer to that question let us consider Matt. 12:46-50, “While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him.  Then one said unto Him, ‘Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee’.  But He answered and said unto him that told Him ‘Who is My mother? And who are My brethren?’ And He stretched forth His hand toward His disciples, and said, ‘Behold, My mother and My brethren! For whosoever shall do the will of my Father Which is in heaven, the same is My brother, and sister, and mother’”. 

In my opinion, because those spoken of in Acts 4 were preventing Peter from preaching the truth concerning Christ’s resurrection, (see Acts 4:2-3) they are not referred to as “brethren”, but rather as “genos” indicating “stock”.

Let us also consider Acts 7:19. “The same dealt subtilly with our kindred” (Gr. “genos”), and evil entreated our fathers, so that they cast out their young children, to the end they might not live”. Note that this verse speaks of “kindred” (Gr. “genos”) and “children”. The Greek word translated “children” is “brethos” and is usually translated “babe” or “infant” or “child”.  I believe that, just as in Acts 4 where instead of “adelphos” (“brethren”) the Greek “genos” was used to indicate “stock” rather than “brethren”, so too “genos” was used in Acts 7:19  to indicate that those who “cast out” their own children unto death were not “brethren”, but merely of the same stock. 

But we read in Acts 7:12-13, “But when Jacob heard that there was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh”. Acts 7:13 does indeed speak of family members. How are we to understand “genos” as used in that verse?

Let us go to Gen. 26 which describes the events recounted by Stephen as recorded in Acts 7.  We read in Gen. 46:10 of Pharaoh’s command to Joseph with regard to Joseph’s family. That verse reads, Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come”.  And in verse 21 we read, “And the children (i.e. sons) of Israel did so”.  This command referred to Joseph’s sisters-in-law and to his father. Therefore, the term “children” as used in verse 21 would have been incorrect.  That is to say, this passage refers to Joseph’s “stock” and Jacob’s “children”. Hence the use of the Greek word “genos” in Acts 7.

We read in Rev. 22:16, “I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring (Gr. “genos”) of David”. Obviously this verse is written of Jesus Christ. But Christ is often referred to as the “Son (Gr. “whyos”) of David” (see Matt. 1:1, 9:27, 15:22 etc.). Why then is He referred to as the “offspring of David” in this verse?

I believe that the reason we read of Christ being the “offspring” of David in this verse, rather than the more often used title “Son of David” lies in the fact that it comes in the same verse as Christ saying that He is the “Root” of David”.  Therefore, let us consider Rev. 5:5 which also speaks of Christ as the “Root of David. That verse reads, “And one of the elders saith unto me, ‘Weep not; behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof’”.  In this verse, we see that being the “Root of David” allowed Christ to prevail and loose the seven seals. In other words, the title “Root of David” is one that gives Him authority.

In what way does the title “Root of David” give Christ authority? For the answer to that  question let us consider Colossians 1:16, “For by Him (Christ) all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him”. I suggest that the title “Root of David” points to the fact that David was created by Christ.

Now let us come back to Rev. 22:16, “I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring (Gr. “genos”) of David”. I believe the point of Rev. 22:16 is that Christ was both David’s Creator and his “Offspring” in the sense of being of the stock of David.

CONCLUSION

Both the English language and the experience of our natural lives make it difficult to appreciate that although God is the Father of all men, not all men are His children.  And yet, as I have tried to show in this paper, that is what the Bible teaches.

This conclusion is based, in part, on the fact that the Holy Spirit has used words that differentiate between being a child of God and being an offspring of God. In the natural, temporal world, if one is an offspring of his father, he is a child of that same man.

In other words, even though the difference is not seen in our temporal lives, it is revealed in God’s holy Word.

This paper was written by Joyce Pollard. If you would like to respond please e-mail me at:  [email protected]

INTRODUCTION

We often read that Elohim (one of Jehovah’s titles) created man. Gen. 1:27 is offered as the proof of that statement, “So Elohim created man in His own image….”. But we read in Deut. 32:15 of Jeshurun, “he forsook Eloah which made him“. This verse tells us that Eloah created man. “Eloah” is another title of Jehovah. And in Deut. 32:18, we read, “….And hast El (yet another title of Jehovah) that formed thee…“. This verse tells us that El created man. Was man created by three different Persons? Of course not.

My point is that God is One. That will be the central theme of this study, i.e. God is one. God has many titles but they are all titles of one God. Each title represents a different office of Jehovah, they do not represent different Persons. That is to say, “Elohim” is a title, not a different Person than El. And “El” is a title, not a different Person than Elohim, and the same is true of “Eloah” and all the other titles of Jehovah.

Let us consider a New Testament example of how various titles are used of God. We read in Matt. 1:18, “Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost“. And in verse 20 we read, “……That which is conceived in her is of the Holy Ghost“. It is clear that Mary was with child by the Holy Spirit. But most would say that Jesus’ Father was God the Father. Did Jesus have two Fathers? Of course not, God is His Father. The only way that one can understand this difficulty is to see that “Holy Spirit” and “Father” are not two different Persons, they are two titles of God.

ONE NAME

THE MANY TITLES OF JEHOVAH

SAVIOR

CREATOR

THE GOD OF ISRAEL

REDEEMER OF ISRAEL FROM EGYPT

GOD SEEN

NEW TESTAMENT

WHO WAS THE FATHER OF JESUS?

THE GREEK PREPOSITION “PARA”

“FATHER”, “SON” AND “HOLY SPIRIT” ARE THREE TITLES OF ONE GOD

GOD HAS ONE NAME

 God has one Name in the sense that it tells us Who He is, and that Name is “Jehovah” (we cannot know the exact spelling of God’s name because the vowels were not present in the original manuscripts). Isaiah 42:8, “I am Jehovah, that is My Name…”. Please note this verse begins, “I am Jehovah”. This verse tells us much more than what God is called, which is the usual reason for a name. It is important to understand that “name” is sometimes used as the figure of speech Metonymy of Adjunct, which is defined in the Companion Bible as, “When something pertaining to the subject is put for the subject itself”. In this verse the phrase “My Name” is used as that which pertains to Jehovah, Who is the subject. “Name” is used as a figure of speech for Who God is. 

Figures of speech are used to enhance a truth. What truth is being enhanced by the use of the figure of speech in Is. 42:8? In my opinion, it is used to enhance the truth of Who God is. A definition of “Jehovah” might be helpful in making this point.

.Dr. E.W. Bullinger gives the following definition of the word “Jehovah” in the Companion Bible:  “Jehovah means the Eternal, the Immutable One, He Who Was and IS and IS TO COME”. So when we read “I am Jehovah, that is My Name” we are reading, I am “the Eternal, the Immutable One, He Who Was and IS and IS TO COME”, that is Who I am”.

Exodus 6:3 is also helpful in establishing how “My Name” is used as a figure of speech to enhance the truth of Who God is. That verse reads, “I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by My Name, Jehovah, I did not make Myself known to them”. In other words, God had appeared to Abraham, Isaac and Jacob not as “the Eternal, Immutable One”, but as “God Almighty”. But when God appeared to Moses, He made Himself known as to Who He is, His very essence, i.e. Eternal.

Ezra 1:3 is another complicated verse which can be understood only if one recognizes that God has one Name and many titles. “Who is there among you of all His People? His Elohim of heaven be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Jehovah Elohim of Israel, (He is the Elohim) which is in Jerusalem”. The house to be built was not the house of two Persons, Jehovah and Elohim. It was the house of Jehovah.

If we think of “Jehovah” and “Elohim” as different Persons we have two Gods of Israel. That of course is the exact opposite of the teachings of the Bible. If however, we see that “Elohim” is a title of Jehovah all is clear.

 Thus far we have considered “name” in a figurative sense, i.e. the name tells us who a person is. But it is also used in God’s Word in a literal sense, i.e. in the sense of what one is called. In Is. 54:5 He is called “Jehovah-Sabaioth“. And in II Sam. 6:2 we read, “Whose name is called by the name of Jehovah of hosts“. In Is. 54:5 we read, “For thy Maker is thine Husband, Jehovah of hosts is His name.…….the Holy One of Israel, the Elohim of the whole world shall He be called“. And we have in Amos 5:27, “Whose name is Elohim of hosts”. These verses do not use “name” as a figure of speech, they use it quite literally. Note that none say that God is……, they say He is “called” or “is His name”. When we read in Is. 42:8, “I am Jehovah”, we are reading of Who God is in His very being. In that sense then, God has only one name, i.e. “Jehovah”.

For the sake of clarity, may I explain that I use the term “name” for its usage in the figurative sense, i.e. it tells who a person is. But I use the term “title” in the sense of what a person is called. Of course, “Jehovah” is used in both the figurative and literal sense, but the “names” listed in the paragraph above are not used in the figurative sense but in the literal only. Those I call “titles”.

THE MANY TITLES OF JEHOVAH

As mentioned above, God has but one name, therefore everything else that is used of Him is a title. That statement may need some clarification. We know that God, whose name is “Jehovah”, is spirit. As such we can know nothing of Him unless He chooses to reveal  Himself, and He has done that. He has revealed Himself through Jesus Christ Who is the manifestation of Jehovah. He has also revealed Himself in His dealings with His chosen People, Israel. But the point is that He has revealed Himself through His various offices. With each office comes a title. His Old Testament titles include, “Elohim”, “El”. “Eloah”. Tzoor”, “Jah”, “Elyon”, Shaddai”, “Adon” and all of the ten Jehovah titles, i.e., “Jehovah-Jireh”, “Jehovah-Ropheka”, Jehovah-Nissi”. “Jehovah-MeKaddishkem”, “Jehovah-Shalom”, “Jehovah-Zebaoth”, “Jehovah-Zidkenu”, “Jehovah-Shammah”, “Jehovah-Elyon”, and “Jehovah-Roi”.

We must understand that these titles certainly do not represent different Persons in the Godhead, they are simply titles of One God, whose Name is “Jehovah”

SAVIOR

Let us consider a few verses in the Old Testament that speak of God as Savior.

Ps. 68:19, “Blessed be Jehovah, Who daily loadeth us with benefits. Even El Who is our salvation”.

Isaiah 43:3, “For I am Jehovah thy Elohim, the Holy One of Israel, thy Saviour”. Note the singular, “Holy One”, one Person, not two.

Hosea 13:4, “Yet I am Jehovah thy Elohim….there is no Savior beside Me“.

Note especially Hosea 13:4 where we read that there “is no Savior beside” “Jehovah thy Elohim”. That means of course, that there is only one Savior. But if we see El of Ps. 68:19 as a different Person, then we have two saviors. If however, we see these as titles of Jehovah Who is the only Savior, then all is clear.

CREATOR

Gen. 1:1 tells us that the heaven and the earth were created by Elohim (In the  beginning Elohim created the heaven and the earth”). Is. 42:5 will show why these titles cannot be ascribed to different Persons. That verse reads, “Thus saith El Jehovah, He That created the heavens, and stretched them out; He That spread forth the earth, and that which cometh out of it…..”. Here we read that “El”, one of the titles of Jehovah, created the heaven and the earth. But Gen. 1:1 also makes it very clear that Elohim, another office of Jehovah, created heaven and earth. That is to say, in this verse we learn that Jehovah in His office of “El” was the Creator, while in Gen. 1:1 we learned that it was Jehovah in His office of “Elohim” Who created. Again, if these represent different Persons that would mean that two different Persons created heaven and earth.

The question of Who created heaven and earth is further complicated by the fact that we are told in Jn. 1:3 (“All things were made by Him; and without Him was not any thing made that was made”) that Christ is the creator of all things. Was it Christ, or was it Elohim or was it El who created? The answer is simple. Jesus Christ is the manifestation of Jehovah. That is to say that all the titles of Jehovah are manifested in Christ. So it was Jehovah, Who is manifested by Christ, in His offices of El and Elohim Who created heaven and earth. Heaven and earth were not created by three different Persons of a Godhead, it was created by Jehovah (made manifest by Christ) in His various offices.

THE GOD OF ISRAEL

We read in Gen. 15:18 that God made a covenant with Abram in which Abram was promised an inheritance for his progeny. “In the same day Jehovah made a covenant with Abram, saying, ‘Unto thy seed have I given this land, from the river of Egypt…..”.

In Deut. 5:2 we read of another covenant that God made with Israel, “Jehovah our Elohim made a covenant with us in Horeb”.

REDEEMER OF ISRAEL FROM EGYPT

Ex. 12:42 reads, “It is a night to be much observed unto Jehovah for bringing them out from the land of Egypt….”. Here we read that Jehovah brought Israel out of Egypt. But in Deut. 24:18 we read, “But thou shalt remember that thou wast a bondman in Egypt, and Jehovah thy Elohim redeemed thee hence…”. In this verse we learn that Jehovah in His office of Elohim redeemed Israel from Egypt. But in Numbers 24:8 we read, “El brought them forth out of Egypt….”.

Here again we must ask did three Persons redeem Israel from Egypt? Of course not. It was God, Whose Name is “Jehovah” Who redeemed Israel from Egypt. He redeemed them through various offices.

GOD SEEN

Gen. 32 gives us the account of Jacob wrestling with God. We read in verse 30, “And Jacob called the name of the place Peniel; for I have seen Elohim face to face…..”. And in Job 19:26 we read, “…..in my flesh shall I see Eloah“.

We must ask ourselves if Job will see a different Person in a Godhead than Jacob saw. Given that the delineations of the offices of Jehovah are too obscured to suggest different Persons, I believe we must conclude that they are not different Persons, but different offices or titles of Christ Who is the manifestation of Jehovah.

NEW TESTAMENT

We come now to a discussion of the New Testament. Most Christians believe that “Father”, “Son” and “Holy Spirit” refer to three Persons in a Godhead. I believe that they refer to three offices or titles of God. Part of the reason for that belief is because, as the reader will see as we continue in this study, just as we saw in the Old Testament, some of the things, such as the Fatherhood of Jesus, attributed to God cannot be attributed to different Persons.

WHO WAS THE FATHER OF JESUS?

Most would consider the answer to the question asked in the title of this section as obvious, i.e. God the Father is the Father of Jesus. But we read in Matt. 1:18, “Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost“. And in verse 20 we read, “……That which is conceived in her is of the Holy Ghost“. It is clear that Mary was with child by the Holy Spirit. And yet the Holy Spirit is never referred to as the Father of Jesus.

Jesus did not have two Fathers. Here too, as in the Old Testament, everything becomes clear when we see “Father” and “Holy Spirit” as titles of one God, not different Persons. The title “Father” is used of Jehovah in relationship to the title “Son”. The titles are not used of two different Persons, they are used of two different offices of one God.

Is. 9:6 also points to the confusion that must reign when we see the Father and Son as different Persons. That verse reads, “For unto us a child is born a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counseller, The mighty God, The everlasting Father…….”. One of the titles of the Son is “everlasting Father”. In other words, the Son is also the Father. That cannot be if we assume that the Father and Son are two Persons. But it makes perfect sense if we see that one of the titles of the Son is “everlasting Father”. If that is true in the Old Testament, why is not true in the New Testament? The New Testament did not come from a vacuum, it came from the Old Testament and the Old Testament cannot be ignored if one hopes to find the truth in this matter.

THE GREEK PREPOSITION “PARA”

A very short study of the Greek preposition “para” will yield a wealth of truth. Dr. E. W. Bullinger defines “para” in the Companion Bible as, “governs three cases (Gen., Dative, and Acc.), and the uniform meaning is beside, or along side of…..”. Dr. Bullinger has this to say about the Genitive, “With the Genitive it denotes from beside, implying the source from which anything proceeds …..”. So in the Genitive “para” tells us, not only the source, but that the source was “beside, or along side of”. We must be careful of the word “from” in the phrase “from beside”. It is not meant to be understood as “away”, that would be the Greek preposition “apo”. Dr. Bullinger  gives this definition of “apo”, “denotes motion from the surface of an object”. But again, “the uniform meaning of “para” is “beside, or along side of“.

With that definition in mind let us look at Jn. 15:26, “But when the Comforter is come, Whom I (Christ) will send unto you from (para) the Father……”. I believe that every word (including the prepositions) are inspired by God. The Greek preposition tells us a great deal and we lose a great deal by not giving it careful consideration. In this verse it tells us that the Father is the source (because it is in the Genitive case) of the Comforter, and it also tells us that the Father comes along side the Comforter (because that is the “uniform meaning” of para).

So the Father, from Whom the Comforter originates comes along side the Comforter. But we are never told that the Father would come in the same sense as the Comforter comes. If one sees the Comforter and the Father as two different Persons, this makes no sense. But when one sees “Comforter” and “Father” as two titles, or offices of God, then all is clear. It tells us that God cannot be divided into Persons.

II Cor. 1:3 is also helpful, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies. and the God of all comfort“. The Greek word translated “comfort” is from the same root as is “Comforter” in Jn. 15. In other words, God in His office of Father is the Comforter.

“FATHER”, “SON” AND “HOLY SPIRIT” ARE THREE TITLES OF ONE GOD

In Jn. 14:16-18 we read, “…I will pray the Father, and He shall give you another Comforter……….I will not leave you comfortless, I will come to you” . Note that our Lord said that the Father shall give them another Comforter, Who in verse 17 is said to be the Holy Spirit. And yet Christ, the Son of God, said that He would come to them so that they would not be “comfortless”. In other words, in this passage which speaks of the Father sending the Holy Spirit to be a Comforter, Christ the Son speaks of His coming to comfort them.That makes Christ the Comforter, i.e. the Holy Spirit. Since Christ is the Comforter and Christ is  also the Son, they cannot be two different Persons. But if one sees “Son” and “Comforter” as different offices of one God and that Christ fulfills both offices, all is clear.

Let me draw this together. In Jn. 15:26 discussed in the section on the preposition”para”. We saw that the Father is the Comforter, i.e. the Holy Spirit. In Jn. 14:16-18 we saw that Christ is the Comforter. That means that if we see Persons instead of titles that the Father and the Son are both the Holy Spirit. I believe it is clear that that makes no sense. On the other hand, if we see “Father”, “Son” and “Holy Spirit” as titles of one God, we see that Christ fulfills the offices of “Father”, “Son” and “Holy Spirit”.

Let us also consider the Greek word translated “comfortless”. The note in the Companion Bible on this word reads, “comfortless=orphans. Gr. orphanos. Occurs only here and James 1:27”. James 1:27 reads, “Pure religion and undefiled before God and the Father is this, to visit the fatherless (Gr. orphanos) and widows in their affliction……”. It is clear from this context that “orphanos” means “fatherless”.

Let us return then to Jn. 14:18 where we read that Christ will not leave His disciples fatherless because He will come to them. That makes Christ their Father. But in verse 14 we read that Christ will ask the Father to give His disciples another Comforter. That means that Christ was the Comforter. Again, this makes no sense if one sees the Father, the Son and the Comforter as three Persons. But it makes perfect sense if one sees “Father”, “Son” and “Comforter” as different offices of one God.

CONCLUSION

As we saw in the Old Testament, Jehovah has one Name and many titles. We cannot think that each title represents a different Person because that would give us at least eighteen Persons in the Godhead as that is the number of titles listed in the section above on the titles of Jehovah. When we come to the New Testament we must bear in mind that what was written was written to those who were familiar with the Old Testament concept of God’s titles. Therefore, when we read of “Father”, “Son” and “Holy Spirit” in the New Testament we must interpret that in the light of Old Testament teachings and concepts. That is to say, they are not different Persons in a Godhead in the Old Testament, and they are not different Persons in a Godhead in the New Testament, they are titles of one God.

For a more complete study of the doctrine of the Trinity please see the paper on that subject.

This paper was written by Joyce Pollard. If you would like to respond please e-mail me at: [email protected]

It is abundantly obvious from Scripture that there is but one God. “Hear O Israel: The Lord our God is one” (Deut. 6:4).”Jesus answered, ‘The first is, Hear, O Israel: The Lord our God, is one’” (Mark 12:29).

For many years I have wondered about God being one God but three “Persons”. It never made sense to me but I thought that I was just not learned enough to understand it.  I am now of the opinion however, that the Word of God is not just for the learned, but for all of us who are truly seeking to know the truth.  I therefore, offer this paper on the Trinity.

Before we consider the subject of the Trinity, we must be clear that God is spirit (John 4:24).  By definition, He can not be seen and we can not know Him unless He wishes to reveal Himself.  He has revealed several of His characteristics, many of them we will study in this paper.

Having determined that God is spirit, we may now contemplate the question of the Trinity.  We are told that the Trinity is God in three Persons.  Jesus Christ is a Person. He is described as, among other things, “King of Kings“, as “the Good Shepherd”, as “the Lamb of God”.  These are titles describing the offices and the characteristics of our Lord.  For example, as the Lamb of God He was God’s sacrifice for man. As King of Kings He is Lord over all.  Each of these titles describes a different characteristic of the same Person.  As He hung on the cross, He manifested the characteristic of One willing to die for the ungodly, i.e. the Lamb of God.  As He leads His own down the path of righteousness He manifests the characteristic of One who cares for His flock, i.e. the Good Shepherd.  When He comes to reign over the nations He will manifest the characteristic of a righteous ruler, i.e. Lord of Lords. We see different characteristics of the same Person, but still only one Person.

Why then, do we find it necessary to assume that three of the manifestations of God’s many characteristics are different Persons?  I propose that we consider the possibility that “God the Father”, “God the Son” and “God the Holy Spirit” are not three “Persons”, but three of the different manifestations of the One God, Who is spirit.  In other words, just as “King of Kings” and “Lamb of God” are characteristics of one Person, i.e. Jesus Christ, so “Father”, “Son” and “Holy Spirit” are three different characteristics, not Persons, of One God.

An example from everyday life may help us. Let us suppose that there is a Dr. Jones who sees patients in his office, teaches at a hospital, is married and has three children and five grandchildren.  In his office, he has a secretary who calls him “boss”; his patients call him “Doctor”.  At home, his wife calls him “dear”, his children call him “Dad” and his grandchildren call him “Grandpa”.  He is one person but his “title” differs with the relationship he has with each person in his life.  So also, is God One God with many titles.

As we continue with our study of the Trinity we will see that God, in the Old Testament has a Name and, like Christ in the New Testament, also has several titles. Again, just as Christ is One Person with several titles, so God in the Old Testament is One God with several titles. And just as the various titles of Christ in the New Testament describe different characteristics, so then do the various titles of God in the Old Testament describe His different characteristics.

Let us consider first God’s Name as revealed in the Old Testament. God’s Name is given in the Old Testament as “Jehovah”.  Is. 42:8 reads, “I am Jehovah; that is My Name…”.  (See also Ex.3:15). A comparison of Is. 40:3 with Matthew 3:3 will show that Christ is the manifestation of Jehovah.  Is. 40:3 reads, “The voice of him that crieth in the wilderness, ‘Prepare ye the way of the Lord’ (Heb. “Jehovah”)….”.   And in Matthew 3 we read of John the Baptist’s message concerning Christ, “…Prepare ye the way of the Lord”.  Isaiah tells us that the one crying in the wilderness is preparing the way for Jehovah.  Matthew tells us that John the Baptist is the one crying in the wilderness preparing the way for Christ.  Therefore, Jesus Christ is the manifestation of Jehovah.

God’s Name, as we have seen, is “Jehovah” but with each different characteristic that God reveals, He takes on a different title.  For example there are ten titles which are combined with His Name, “Jehovah”.  In Gen. 22:14 we read the first occurrence of one of these Jehovah titles, “And Abraham called the name of that place Jehovah-Jireh; as it is said to this day, ‘In the mount of the Lord it shall be seen“.  Dr. E.W. Bullinger explains in his fourth Appendix of the Companion Bible that  Jehovah-Jireh means “Jehovah will see, or provide”.  What is important to keep in mind for the purpose of this study is that the ten titles combined with the Name “Jehovah” are not ten different “Persons” of the Godhead.  They are simply ten different characteristics of the One God, Jehovah.

Exodus 15:1-2 provides insight into how the various titles of God all have their own special meaning.  “I will sing to the Lord (Heb. Jehovah) for He is highly exalted.  The horse and its rider He has hurled into the sea.  The Lord (Heb. Jah) is my strength and my song.  He has become my salvation.  He is my God (Heb. El) and I will exalt Him.” Here again, we read of several titles for one God, each of these titles does not refer to a different “Person”, but to a different characteristic of one God Whose Name is “Jehovah”.

“Elohim” is the title for God as creator.  In Genesis 1:1 we read that “God (Elohim) created the heavens and the earth”.  “Elohim” is the Hebrew word that is the plural of “El”.  As the reader will see as he/she continues in this study, the plural does not imply a Trinity, but many titles which correspond to the many characteristics that God, as spirit, has chosen to reveal. (Please see the paper on this web-site, The Trinity, Part Two: Elohim).

When we get to the New Testament we, of course, do not find the Hebrew titles, but we do find other titles used of God.  Just as in the Old Testament these titles do not refer to different “Persons” so too in the New Testament, these titles do not refer to different “Persons”. They refer to the characteristics  that God has chosen to make Himself known to us, and these titles describe those characteristics.

Let us consider the names given to Jesus Christ.  Matthew 1:21 gives us one of these names, “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins”.  His name is Jesus, which means “savior”.  Matt. 1:22-23 is quoted from Isaiah 7:14 which gives one of His titles.  “All this took place to fulfill what the Lord had said through the prophet; ‘The virgin will be with child and will give birth to a son, and they will call him Immanuel” -which means “God with us”.  This tells us, of course, that Jesus Christ is God in the flesh.  Immanuel is not a different “Person” than Jesus; Immanuel is simply a different title, which describes a different office.

Our Lord is called “Son of man” in, among other scriptures, Matt. 24:30, “At that time the sign of the Son of man will appear in the sky, and all the nations of the earth will mourn.  They will see the Son of man coming on the clouds of the sky, with power and great glory”.  From this title we know that Christ is man.  Once again, the Son of man is not a different “Person” than “Immanuel” or from “Jesus”; “Son of Man” is a different title for the same Person and simply describes a different office.

John 1:1 gives us yet another title used of Christ, “In the beginning was the Word, and the Word was with God, and the word was God”.  “Word” is yet another title for the same Jesus Christ.

I believe it may be helpful if we also consider Is. 9:6 which speaks of Christ and His many titles. “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful, Counseller, the mighty God, The Everlasting Father, the Prince of Peace”. This passage tells us that one of the “names” or titles of the Son is “Everlasting Father”. If the Father and Son are two different Persons this makes no sense at all. But once we see that “Father” and “Son” are titles of Jehovah all is clear. That is to say, it is One Person Who fulfills the offices of Father and Son.

I believe that it is quite obvious that all these names/titles referring to Christ in the New Testament refer to one Man, and that each title reveals a different characteristic of that one Man.

Let us consider for the moment the Holy Spirit.  The Holy Spirit was certainly very active in Old Testament times, but not until John’s Gospel do we read of Him being sent as the “Comforter”.  Is the Comforter a different “Person” than the Holy Spirit as revealed in the Old Testament?  Of course not.  The title “Comforter” reveals a characteristic not stressed in the Old Testament concerning the Holy Spirit.  There is one Holy Spirit, and He manifests some of the many characteristics of the one God.

Let us consider “God the Father”.  In my opinion, one of the most wide spread confusions in Christianity today effecting the doctrine of the Trinity is the failure to differentiate between God the Father and God as spirit. That the term “God the Father” is not equivalent to the term “God” is evident from the fact that God the Father does not express all that God is.  That is to say, God the Father does not fulfill the title of savior.  It is true that He sent His only begotten Son, but God the Father did not offer Himself as a Lamb led to the slaughter.  That characteristic of God was made known by Jesus Christ, the Son. God the Father is but ONE OF the manifestations of God.

Let us consider the phrase, “….baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (Matt. 28:19).  Does this oft repeated phrase tell us that God is one in three Persons?”

We know that God is spirit and that when He reveals Himself to man He takes on a title which describes the characteristic He wants to reveal.  For example, we discovered that “Elohim” in Gen. 1:1 describes God as Creator.

Now let us return to our question concerning the phrase “God the Father, God the Son and God the Holy Spirit”.  In New Testament times God manifested Himself primarily in three offices, i.e. “Father”, “Son” and “Holy Spirit”. That is to say, whereas in the Old Testament we read of God manifesting Himself in many offices (please see the paper on the titles of God) in the New Testament He limited His works to those He had accomplished in His offices of “Father”, “Son” and “Holy Spirit”. That being the case, one was baptized in the name of the three offices (all of which were fulfilled in Christ) by which He manifested Himself at that time.

Much has been written to show that “Father”, “Son” and “Holy Spirit” are all referred to in the Bible as God.  What we must keep in mind is, that while this is very true, it does in no way show that each is a different “Person” of a Trinity.  It shows that each is fully God but none reveals ALL that God, as spirit, is.

When understood in the traditional way, i.e. God is three Persons  in one, Jn. 14:28 demeans the very deity of Christ.  That verse  reads, “The Father is greater than I”. But Christ is God. God cannot be less than God? If on the other hand, we understand that the office of Father is greater than the office of Son, then all is clear.

To be absolutely thorough let us see how the Holy Spirit means for us to understand the Greek word translated “greater”. That Greek word is “mizon“. The first two occurrences are found in Matt. 11:11 which reads, “Among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of Heaven is greater that he”. Let us consider several more occurrences of this Greek word.

Matt. 18:1, “At the same time came the disciples unto Jesus, saying, ‘Who is the greatest in the kingdom of Heaven?”.

John 4:12, “Art Thou greater than our father Jacob, which gave us the well……?”

Jn. 13:16, “The servant is not greater than his lord…..”.

Jn. 15:13, “Greater love hath no man than this……”.

I Cor. 13:13, “But the greatest of these is charity”.

I Jn. 3:20, “God is greater than our heart….”.

I Jn. 5:9, “The witness of God is greater….”.

It is clear that the Greek word translated “greater” means the very same thing as does our English translation.

My point is that if we see “Father” and “Son” as different Persons we demean the deity of Christ.  But if we see that “Father” and “Son” are two titles of One God, all is clear.

In my opinion, one of the reasons most Christians adhere to the doctrine of the Trinity is because they do not begin the study of this question with the Old Testament, they begin in the New Testament. The New Testament did not come out of a vacuum, it came as a continuation of the Old Testament.

It is clear that Christ and His followers were, for the most part, Jews, and so were most of those that heard their messages. The Old Testament is very clear, there is but one God, Whose Name is Jehovah. When these Jews heard that they should be baptized in the name of the Father, Son and Holy Spirit, would their understanding be of a Trinity, or of titles? I think the answer is obvious, i.e. they would have understood them as titles.

If we are to correctly understand the New Testament, we must understand the mind set of those to whom Christ and His apostles were preaching. Their mind set was obviously not of a “triune” God. But they were certainly well aware of all the titles of Jehovah as revealed in the Old Testament. With that in mind let us consider  Gen. 1:26 where Elohim says “Let us make Man in our own image”.  As Dr. Bullinger’s note in the Companion Bible points out, this refers to a physical, not a moral image. Therefore, man was not created in the image of Elohim in His office of the Father or in His office of the Holy Spirit, as neither have a physical image. Therefore, Jehovah’s title, “Elohim” does not imply a plurality of Persons, but of offices. One might ask,”to whom was Elohim speaking when He said “Let us create Man in our own image”? Perhaps an example from everyday life will help clarify this point.

At one time in my life I served as president of the board for a community orchestra. I was also the business manager, and for a short while I replaced the treasurer who had moved out of the area. At times I, as business manager, had to ask myself, as president of the board, for money to purchase music. And then I had to ask myself as treasurer to write a check. I held three offices, but I was still only one person. Naturally, I did not really talk to myself, but the Holy Spirit through Moses was making it clear in Gen. 1:26 that several offices were involved in creation.

Some have objected to the thought expressed above, by asking, “was God talking to Himself in Gen. 1:26?” We must answer that by reminding ourselves that it was Christ, i.e. One Person, Who was the manifestation of Elohim, the Creator. Therefore, Scripture supports the view that, in essence,  Christ Who is One, was speaking to Himself in Gen.1:26 in His many offices.

Let us consider three other passages in which God speaks to Himself. They are Gen. 3:22 and Gen. 11:7 and Is. 6:8.

Gen. 3:22 reads, “And Jehovah Elohim said, ‘Behold, the man is become as one of Us, to know good and evil: now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever-’”.  I have shown from Scripture in my paper Elohim: The Trinity Part Two that the title “Elohim” cannot refer to God in His office of Father or in His office of Holy Spirit. Who then is meant by the phrase “one of Us”? Because there is only one God, I believe He was speaking to Himself in His various offices. In this case, the context would indicate that the “Us” refers to all the offices in which God shows Himself to “know good and evil”.

In Gen. 11:6-7 we read, “And Jehovah said, ‘Behold the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them which they have imagined to do. Go to, let Us go down, and there confound their language, that they may not understand one another’s speech’”. In this passage it is Jehovah that says “let Us”. “Jehovah” is God’s Name. There is only one Jehovah, i.e. only one God. Here too, Jehovah is speaking to Himself.

We read in Is. 6:8, “Also I heard the voice of Jehovah saying, ‘Whom shall I send and whom will go for Us‘”. Here again, this is Jehovah speaking, and He must be speaking to Himself in His many offices.

The point is that there are at least four passages in which Jehovah is speaking to Himself in His several offices. Therefore, the fact that Christ, in His office of “Son” while on earth, spoke to Himself in His office of “Father” is certainly not without precedence. Again, those to whom Christ and His apostles came, i.e. first century Israel, would have been well aware of this precedence, and would certainly not have jumped to the false conclusion that Christ was speaking to a different “Person”. And neither, in my opinion should we.

In conclusion, I believe that the concept of one God in three “Persons” is not what the Bible teaches and does not make sense.  While it is true that there are many things in God’s Word which must be accepted by faith, there is no reason to accept something on faith that contradicts logic. God is not the author of confusion. God is either one or three; He can not be both one and three.”Father”, “Son” and “Holy Spirit” are not three “Persons”.   “Father”, “Son” “Holy Spirit” are titles which reveal different characteristics which God, as spirit, has chosen to reveal of Himself to those of us who desire to know Him.  None reveals, by Himself, all that God, Who is spirit, is.

I realize that this view is not widely held.  That fact in and of itself does not make it false, nor does it make it true.  I hope the reader will consider the views expressed.

I have added three parts to the study of the trinity titled, Elohim: The Trinity Part Two. , The Trinity: Part Three and Does Jesus Christ Sit Next To God In Heaven?.

*The bold type used in quotations were added.

This paper was written by Joyce Pollard. I would be happy to receive e-mail from anyone who would like to discuss this paper. My E-mail address is: :[email protected]

The doctrine of salvation is both profoundly simple and profoundly complex. The simplicity lies in what is required in order to be saved, i.e. “…..whosoever believeth in Him shall….have everlasting life” (Jn. 3:16). But many of the terms associated with salvation are misunderstood by many Bible believing Christians. This paper will discuss those terms which include:

SALVATION

RECONCILIATION

JUSTIFICATION/RIGHTEOUSNESS

SANCTIFICATION

REDEMPTION

ATONEMENT

SALVATION

FROM WHAT IS THE BELIEVER SAVED?

The believer is saved from the grave by means of the resurrection. But too many assume that every time they see the word “saved” it refers to salvation from the grave. For that reason I think it would be helpful to consider a few passages in the Bible that speak of one being saved from something other than the grave.

Consider, for example Matt. 8:25, “And His disciples came to Him and awoke Him, saying, Lord, save us: we perish”. But this was not a cry for salvation from the grave. The next verse tells us that it was a cry for salvation from death by drowning, “….Then He arose, and rebuked the winds and the sea…”.

Matt. 10:22 is a very interesting verse. Our Lord, in addressing His disciples said, “And ye shall be hated of all men for My name’s sake: but he that endureth to the end shall be saved”. The question must be asked, saved from what? The context concerns the tribulation which is proved in the very next verse, “But when they persecute you in this city, flee ye into another”. But the salvation spoken of here is not salvation from the tribulation because our Lord said, “he that endureth to the end”. In other words,one may be called  to endure the tribulation. If they were to be saved from it, they obviously would not need to endure it. What does it mean to endure the tribulation? It means to get through it without receiving the mark of the beast. Those who endure the tribulation are believers and all believers will be saved by the rapture from the day of God’s wrath which follows the tribulation (see Matt. 24:29). So in this passage the Lord speaks of one being saved from the day of God’s wrath.

Let us also consider Romans 5:9, which is another passage that speaks of salvation from God’s wrath. “Much more then, being now justified by His blood, we shall be saved from wrath through Him.” There is no wrath in death, (please see the paper on this web-site What Happens When We Die? for the Scriptural evidence of that statement), therefore the only wrath that this could possibly refer to is the day of God’s wrath, i.e. the day of the Lord.

My point is that we must not assume every time we read of salvation that it must refer to salvation from the grave.

HOW IS THE BELIEVER SAVED?

As the reader will see as we continue in this study, the believer is not saved from the grave by the fact that he has been sanctified. And the believer is not saved from the grave by his having been made righteous, or from his having been reconciled. The believer is saved from the grave by resurrection.

“But if there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen then is our preaching vain, and your faith is also vain. ………If Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished” (I Cor. 15:14-18).

Please note that “they that are fallen asleep in Christ” are believers. These believers are dead, but they were sanctified, they were made righteous and they were reconciled. But apart from resurrection they “are perished”. It is only resurrection that saves the believer from the grave.

WHEN IS THE BELIEVER SAVED?

We read in Luke 7:50, “And He said to the woman, ‘Thy faith hath saved thee; go in peace’”. Note the past tense, “hath saved”.

I Cor. 1:18, “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. The note in the Companion Bible on the phrase “us which are” reads, “those who are being saved, (even) us”. Again, note the present tense.

We read in II Cor. 2:15, “For we are unto God a sweet savour of Christ, in them that are saved….”. The note in the Companion Bible on the word “saved” reads, “being saved”. Note the tense.

But in the section above we learned that we are not saved from the grave until we are resurrected in the future. Obviously, there are no contradictions in the Word of God, so we must consider these things more carefully.

The reader may recall that in the opening statement of this paper I commented on the fact that the doctrine of salvation is both profoundly simple and profoundly complex. The Word of God teaches us that the believer is saved (present tense) at the moment that his or her faith was exhibited (Luke 7:50). But we read in I Cor. 15 that our salvation is yet future, i.e. when we are resurrected. How can we rectify this seeming contradiction?

The figure of speech “Heterosis” is defined in the Companion Bible as, “Heterosis” “Exchange of one …tense …..for another”. Let us consider other scriptures that use the figure of speech, “Heterosis”. Isaiah 53 was written hundreds of years before the coming of Christ to earth to die on the cross. But we read in verse 3, “He is despised and rejected of men”. Verse 4, “Surely He hath borne our griefs”. “Yet we did esteem Him stricken”. Verse 6, “the Lord hath laid on Him the iniquity of us all.” Verse 7, “He was oppressed and was afflicted”. Verse 8, “He was taken from prison and from judgment”. Verse 9, “He made His grave with the wicked”.

Figures of speech are used to enhance a truth. What truth is being enhanced when we read that one is saved, even before he is raised from the grave? I believe the truth being enhanced is that nothing at all can prevent the resurrection of believers from the grave, i.e. it is as good as done.

RECONCILIATION

Many believe that reconciliation is the same as salvation. That is to say, they believe that when we believe in Christ we are reconciled to God and thereby saved. As we consider Rom. 5:10, however, the reader will see that reconciliation is not the same as salvation. That verse reads, “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life”. Note the phrase “much more”. If reconciliation is the same as salvation Paul could not have said that salvation was “much more” than reconciliation.

Furthermore, whereas salvation is a gift given to those who believe in Christ, reconciliation is not dependent on belief, i.e. it is a unilateral act of God, not dependent on man’s acceptance of it. Rom. 5:10 does not say that we were reconciled to God if we believed, it says that “we were reconciled to God by the death of His Son”. Let us look at other scriptures which speak of reconciliation.

II Cor. 5:19, “To wit, God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them”. Again, there is simply nothing in this verse, or in the context, that suggests that reconciliation must be accepted in order to be put into effect.

Some have suggested that the Greek word itself (katallasso) means reconciliation by two parties. But, as we have seen, there is nothing in the passages quoted above which tell us of reconciliation that implies a required participation of two parties. The Companion Bible, Appendix 196 1. c gives us the definition of “katallasso, and reads, “to change or exchange something (anything) arbitrarily: not as by mutual consent, but as proceeding from one…..”. Let us look at the other occurrences of this Greek word and the occurrences of the related word “apokatallasso” so that we might discover from its usage the Scriptural definition. .

The only occurrence of the Greek “katallasso” apart from the passages we have already considered is found in I Cor. 7:11. “But if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife”. In my opinion this verse is not conclusive as to whether this is a unilateral act, so it is not helpful in our search on this matter.

The Greek “apokatallasso” is “katallasso” with the added prefix “apo”. The word is found in two passages, i.e. Eph. 2:16 and Col. 1:20-21. The prefix does not change a unilateral act to one that requires acceptance. The Companion Bible defines “apo” in Appendix 106 as, “…it is used of motion away from a place”.

Eph. 2:15-16, “Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; that He might reconcile both unto God in one body by the cross, having slain the enmity thereby”. The context will show that it is believing Jews and Gentiles who are being reconciled to God in one body. That is to say, whereas before the cross believing Jews and Gentiles were separated by the “middle wall of partition”, after the cross, Jews and Gentiles were no longer separated, but reconciled to God in one body. Paul’s point was that Jew and Gentile believers were now one. It is true, of course, that one had to accept the message of salvation in order to be counted as a believer, but there is nothing in this passage that suggests that the reconciliation of believers in one body was dependent upon them accepting the message of reconciliation. That is to say, Jew and Gentile were reconciled to God in one body whether or not they accepted that fact. This was a unilateral act that resulted in reconciliation.

Col. 1:20-22, “And having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him I say whether they be things in earth, or things in heaven. and you that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy…..in His sight”. This is written to believers, so Paul could say with confidence that they would be presented “holy…. in His sight”. But there is nothing in this passage that suggests that things in heaven and things in earth needed to accept this reconciliation in order for it to be in effect.

Because Scripture never speaks of acceptance of reconciliation for it to be put into effect, I believe that we may accept Dr. Bullinger’s definition that reconciliation (katallasso and apokatallosso) is “not as by mutual consent, but as proceeding from one“.

The paper on this web-site Who Was Reconciled To God By The Cross? gives the Scriptural reasons for my belief that it was those nations of Rom. 1:19-24 who were put aside because of their sins who were reconciled to God by the cross. We read in Rom. 1:24, “Wherefore God also gave them up to uncleanness……”. Those nations were put aside and later reconciled to God by Christ’s blood shed on the cross. It was a unilateral action and had nothing to do with salvation.

JUSTIFICATION/RIGHTEOUSNESS

The Hebrew and Greek words translated “justified” and/or “righteous” come for the same root and it would therefore, be advantageous to study them together. What does it mean to be justified or to be made righteous? The only way to discover God’s definition is to look in His holy Word. But let us not make the mistake of starting our study with the New Testament. The New Testament did not come out of a vacuum. In order to understand the mind set of the New Testament writers we must understand justification/righteousness from the Old Testament.

We read in Romans 3:4, “….as it is written, ‘That Thou mightest be justified in Thy sayings, and mightest overcome when thou art judged’”. The Greek word translated “justified: in this verse is “dikaioo”. This verse is a quote of Ps. 51:4. The Holy Spirit then, gives us the Hebrew equivalent of the Greek word. The Hebrew word translated “justified” in Ps. 51:4 is tzahdak”. By studying how the Holy Spirit uses that word we will be able to understand what God means when He writes that one is justified.

The first occurrence of “tzahdak” is found in Gen. 38:26 where it is translated “righteous”, “….she hath been more righteous than I because that I gave her not to Shelah my son”. Note the use of the phrase “more righteous”. Obviously, in this case righteousness can not refer to being saved from the grave as a result of the fact that one is seen to be without sin. One is either without sin or not, there can be no degrees of righteousness in terms of salvation. In this case, “more righteous” refers to the fact that one was more correct in their dealing than another. Ezek. 16:52 and Job 32:2 also speaking of some being “more righteous”

Job 33:12 is another usage of the word that gives us its definition, “Behold, in this thou are not just,: I (Elihu) will answer thee, that God is greater than man”. Here too, the word is used in the sense of being correct.

In chapter 40 of Job the Lord answered Job. In verse 8 the Lord said to Job, “Wilt thou also disannul My judgment? wilt thou condemn Me, that thou mayest be righteous?”. Obviously, Job had not been implying that the Lord was not righteous in terms of sin. Here too, the word is used in the sense of “correct”.

Deut. 25:1 is also helpful, “If there be a controversy between men, and they come unto judgment that the judges may judge them; then they shall justify the righteous, and condemn the wicked”. Man can not declare another man righteous in the sense of being sinless. Here too, the judges declare one person correct.

In my opinion, the God given definition of the the Hebrew word “tzahdak”, and therefore the Greek word “dikaioo” is “correct”. We are now ready to look at the New Testament meaning of justification..

The first occurrence of the Greek “dikaioo” is found in Matt. 11:19, “….Wisdom is justified of her children”. What does that mean? It means that those who are wise prove wisdom correct. The first occurrence of the Greek word gives us the very same meaning as the Hebrew word, i.e. “correct”.

Luke 10:29 is also helpful, “he (the lawyer-vs. 25) willing to justify himself, said…..”. This young lawyer in a discussion with Christ was trying to say that he was correct in what he had been saying.

Before we go on to the use of the word translated “justified” after Christ’s death and resurrection, let us consider Luke 18:14 because it is, in my opinion, an excellent example of how we must not assume that to be justified means to be saved. “I tell you, this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted”. Let us put this in context. A Pharisee and a publican came to pray. The Pharisee exalted himself and the publican humbled himself. If we say that the publican was saved because he humbled himself then we must conclude that the Pharisee rejected salvation by his exalting himself. One is saved when one believes God. Salvation, per se has nothing to do with exalting or humbling himself. In this case the publican being justified means that he proved himself correct in his attitude. That is what the Greek word means and that is what the context leads us to.

So far we have learned that the basic meaning of the word translated “justified” is “correct/right”. How does this impact on what justification has to do with salvation? I believe Rom. 6:6-7 will give us the answer to this question, “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin”. The word “freed” is the word used to translate the Greek word also translated “justified”. In other words, to be justified is to be seen by God to be freed from sin, i.e. as though we had never sinned and had always done what was correct and right.

There are three other Greek words translated “justified” and all have the same root. They are “dikaios”, dikaioseie” and “dikaiosis”. As one would expect, because they all have the same root, they all have much the same meaning. Let us consider each word and how it is used by the Holy Spirit.

“Dikaios” is used in Luke 23:50 where it is translated “just”. “And behold, there was a man named Joseph, a counsellor; and he was a good man, and a just“. This verse does not tell us that Jospeh was saved, it tells us that he was a good man and that he was seen to have done the right and correct things in his life. I am not suggesting that Joseph was not saved, only that this verse does not tell us he was saved.

We read in Acts 4 of Peter preaching Christ to the rulers of Israel. In verse 18 we read that Peter was commanded of them to not preach Christ. Then in verse 19 we read, “But Peter and John answered and said unto them, ‘Whether it be right in the sight of God to hearken unto you more than unto God judge ye”. In this verse the word is used in the sense of what is right. Paul uses the word in the same way in Eph. 6:1, “Children, obey your parents in the Lord; for this is right“.

Consider also Phil. 1:7 where the word is translated “meet”, “Even as it is meet for me to think this of you all”. And in Phil. 4:8 we read, “Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, ……think on these things”. See also Col. 4:1, Titus 1:8 and II Peter 1:13.

So where “dikaioo” has the basic meaning of “correct”, “dikaios” has the basic meaning of right in the sense of what is good.

One of the Greek words most often translated “righteous” is “dikaiosueie”. The first occurrence is found in Matt. 3:15, “to fulfill all righteousness“. This was the reason our Lord gave for His baptism, i.e. to do everything in the right way. Acts 10:35 uses the word in the same way, “But in every nation he that feareth Him, and worketh righteousness, is accepted with Him”. Again, the word is used in the sense of doing the right things.

How does this word figure into salvation from the grave? Once again our answer is found in Romans. We read in Romans 5:21, “that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life -by Jesus Christ our Lord”. In other words, by God’s grace, the believer is seen to have done all things right so that he might have eternal life through Christ.

The fourth word we will consider occurs only two times and I will therefore quote each verse. “Who was delivered for our offences, and was raised again for our justification” (Rom. 4:25). And we read in Rom. 5:18, “therefore as by the offence of one judgment came upon all men to condemnation, even so-by the righteousness of One the free gift came upon all men unto justification of life”.

We have learned that to be justified or to be made righteous is to be seen by God as having done all things correctly, and all things right. In other words, as if we had not sinned.

SANCTIFICATION

Once again, in the interest of discovering how the Holy Spirit would have us understand sanctification it would, in my opinion, behoove the student of the Word of God to begin the study in the Old Testament. The New Testament writers were, of course, quite familiar with the Old Testament, as were most of those to whom they were writing. If we are to understand how those first century believers understood sanctification, then we would know how to interpret sanctification in terms of how it impacts the believer’s salvation from the grave. That understanding came, of course, from the Old Testament.

The Hebrew word translated “sanctified” is “kahdah”. The first occurrence is found in Gen. 2:3 where we read, “God blessed the seventh day and sanctified it”. We read in Joel 1:14 and 2:15 that Israel was to”sanctify a fast”. The word is translated “holy” in Ex. 29:71. That verse reads, “the altar shall be holy” (see also Ex.. 40:9 and 10 and 29:44). What do these verses tell us as to the meaning of sanctification? In my opinion, to sanctity something is to set it apart. In Gen. 2:3 the seventh day was set apart from all other days. In Joel 1:14 a fast was to be set apart as a special fast. In Ex. 29:71 the altar was to be set apart from all other altars as a special one. In other words, to be sanctified in the Old Testament means “to be set apart”.

Now let us look at the Greek word translated “sanctified”, i.e. “hagiazo”. The first occurrence is found in Matt. 6:9 where it is translated “hallowed”, “Hallowed be Thy Name”. The meaning of sanctification remains the same in the New Testament as it was in the Old Testament. God’s Name is to be set apart from every other name as special. In John 17:17 we read, “sanctify them through the truth”. Again, those who know the truth are set apart from those who do not know the truth. I Cor. 1:2, “unto the church of God at Corinth to them that are sanctified in Christ Jesus”. Again, these believers are set apart from unbelievers.

Now let us ask once again consider how sanctification impacts on the believer’s salvation from the grave. Believers are set apart from unbelievers. Does that separation, in and of itself, save one from the grave? The answer must be no, it does not. Why must we answer that way? Because of I Cor. 15:17-18 where we read that even those “in Christ” are, apart from resurrection, yet in their sins. In other words, the believer may be set apart by God, but that setting apart does not save him from the grave, only resurrection does that.

REDEMPTION

Once again, if we are to correctly understand the New Testament teachings about redemption we must understand the mind set of the writers of the New Testament. That mind set came, of course, from the Old Testament. So we will begin this study of redemption with a study of the Old Testament words translated “redeem” or “redemption”.

The reader will see as we continue in this study that all the Hebrew words translated “redeem” share one thing in common. That point of commonality is that some thing or some one is purchased.

One of those Hebrew words is “gahal”. It is used many times and is translated “purchase”, “revenge”, “redeem” and “Redeemer”. For example, we read in Lev. 25:33, “and if a man purchase of the Levites, then the house that was sold…..shall go out in the year of jubilee…”. In this verse the word is used of purchasing a house of a Levite. It is also used this way in Lev. 27:13, 15, 19, 20 and 31 as well as many other passages.

I found Num. 35:12 to be a very interesting usage of the word so often meant as “purchase”. That verse reads, “And they shall be unto you cities for refuge from the avenger…..”. The word is translated here “avenger”. How does the word used for “purchase” also mean “avenger”? When one considers that to take revenge is to exact payment for a crime, it does make sense.

Another Hebrew word sometimes translated “redeem” is “pahdah”. Lev. 27:27 translates the word as “redeem”. “And if it be of an unclean beast. then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto…..”. In this verse the word is used in the sense of purchasing.

In Ex. 21:8 the word is translated “redeemed”, “If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed; to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her”. Here too, it is clear that the word is used in the sense of “to purchase”.

But this Hebrew word is also translated “deliver” and “rescued” which gives this word a different shade of meaning. We read in Ps. 69:18, “Draw nigh unto my soul, and redeem it: Deliver me because of mine enemies”. The Hebrew word translated “redeem” in this verse is “gahal” discussed above. So here too redeem means “to deliver”.

And in I Sam. 14:45 “pahdah” is translated “rescued”, “And the People said unto Saul, ‘Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid; as the Lord liveth there shall not one hair of his head fall to the ground; for he hath wrought with God this day.’ so the People rescued Jonathan, that he died not.”

The third Hebrew word translated “redeem” is “goolah” and is, as mentioned above, also used in the sense of “to purchase”. Lev. chapter 25 speaks of the year of jubilee when debts are forgiven. We read in verse 13, “In the year of the jubilee ye shall return every man unto his possession”. In Lev. 25:24 we read, “And in all the land of your possession ye shall grant a redemption for the land”. That is to say, the land may be purchased. And in verse 29 we read, “And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold….”.

And in Jer. 32:7 we read, “Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, ‘Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it”.

As we approach a study of the New Testament Greek words translated “redemption” we must bear in mind that the writers of the New Testament had the mind set of redemption primarily as “being purchased”. And also that this purchase was often to rescue or to deliver.

One of the Greek words that is translated “redeem” is “exagorazo”. It is used only four times and I will give each verse in which the word is used.

Gal. 3:13, “Christ redeemed us from the curse of the law”. In my opinion, Paul would think in terms of “purchasing” in order to deliver or rescue, i.e. that Christ purchased them from the curse of the law. The purchase price was nothing less than His own blood.

Gal. 4:4-5, “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons”. Here too, I believe that because the Hebrew words translated “redeem” primarily carries the idea of “purchase” we are told that Christ purchased those under the law in order that they might become sons of God. And again, the purchase price was nothing less than the blood of the only begotten Son of God.

Eph. 5:16 and Col. 4:5 both speak of “redeeming the time”. What does that mean? I believe it means that if one redeems the time he is counting each hour as special. Because the Hebrew words translated “redeem” mean primarily “to purchase”, in my opinion, these verses have the sense of buying back each hour of the day so as to not waste it.

There are three Greek words translated “redeem” that come from the same root. They are “lutron”, “lutrosis” and “apolutorosis”.

“Lutron” is used only three times, so I will give each occurrence.

Luke 24:21, “But we trusted that it had been He which should have redeemed Israel…..”. The redemption of Israel is a subject of the prophecy spoken by Zacharias and recorded in Luke 1:67-79. The redemption of Israel spoken of in this prophecy is not unto salvation from the grave, it is a redemption of the nation of Israel from Her enemies. We read in Luke 1:71, “That we should be saved from our enemies, and from the hand of all that hate us”. And again in verse 74, “That He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear”.

Titus 2:14, “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works”. Note that this redemption is also not from the grave, that is to say it has nothing to do with salvation. It is a redemption of believers unto good works.

I Peter 1:18, “forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers”. Note that here too, the redemption has nothing to do with salvation from the grave. It is a redemption unto a way of life (i.e. conversation) received from tradition.

“Lutrosis” is another Greek word translated “redeem”, and because it is used only three times, we will once again consider each time it is used.

The first occurrence is in Luke 1:68, “Blessed be the Lord God of Israel; for He hath visited and redeemed his people”. This is in the prophecy of Zacharias discussed above (see note on Luke 24:21). It has to do with the redemption of the nation of Israel from Her enemies.

Luke 2:38, “And she (Anna the prophetess) coming in that instant gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem.

Heb. 9:12, “Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us”. This verse tells us quite specifically the price that was paid for our redemption, i.e. the shed blood of Jesus Christ.

The Greek word “apolutrosis” is obviously from the same root as the word discussed above.

Luke 21:28 comes in the immediate context of the Lord speaking of the signs of the coming day of the Lord, i.e. the day of God’s wrath. We read in that verse, “and when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh”, The redemption spoken of here is deliverance (the same Greek word is translated “deliverance” in Heb. 11:35) from the day of God’s wrath, i.e. the day of the Lord. It is interesting to note that Christ tells them to “lift up your heads”. If we combine that with the fact that Christ will appear in the clouds at the beginning of the day of the Lord (see Matt. 24:29), we may, I believe, conclude that this verse refers to the rapture as redemption from God’s wrath.

Rom. 8:23, “And not only they, but ourselves also, which have the firstfruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body”. The “redemption of our bodies” is obviously resurrection.

Eph. 1:14, “Which (the holy spirit of promise) is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory”. The “purchased possession” is, of course our bodies. It was purchased by the blood of Christ. The redemption will be when the purchased possession is raised in resurrection.

ATONEMENT

What does “atonement” mean? For the answer to that question we will look at the first occurrence of the word as found in Gen. 6:14 where God tells Noah how to build the ark, “Make thee an ark of gopher wood; rooms shalt thou make in the arc, and shalt pitch it within and without with pitch”. The note in the Companion Bible on the word “pitch” is extremely helpful. That note reads, “Coat it. Heb. kaphar, to cover; the only word for ‘atonement’ in the OT so that it is only atonement that can keep the waters of judgment from us”.

What does “kaphar”, i.e. “atonement” mean in terms of God’s plan of salvation? The Greek equivalent is found in Romans 3:25 where we read, “Whom God hath set forth to be a propitiation (the Greek equivalent of the Hebrew “kaphar”) through faith in His blood, to declare His righteousness for the remission of sins……..” . Let us put this verse in context so that we are not misled.

We read in verse 22 of the “righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe….”. Please note that this righteousness is “by faith of Jesus Christ“. Both the NIV and the NASB have “faith in Jesus Christ”.

Let us consider the reason that Christ is the propitiation of our sins. We read in verse 25 exactly what that reason was, “to declare His righteousness for the remission of sins”. What does that tell us? It tells us that a holy God cannot look upon, or fellowship with, sinful man, so by covering those sins He maintains His own righteousness while He fellowships with His children.

APPENDIX

CHRIST MADE SIN

We read in II Corinthians 5:21, “God made Him Who had no sin to be sin for us, so that we might become the righteousness of God”. This verse tells us that Christ was made sin. But some have argued that that is not the case. They say that Christ was made a sin offering. I would like to address that argument in this Appendix.

One argument I have seen says that “by translating this phrase from the original, it should not read ‘be sin for us’ but ‘be a sin offering‘, as the Jews were sacrificing their lamb every year to have their sins forgiven – the lamb was ‘a sin offering’. The translators recognized that the Greek word for “sin,” i.e. “hamartia’, can be used (by the Figure of Speech Metonymy) to mean ‘a sin offering’. 

I agree that the phrase “made….to be sin for us” is the figure of speech Metonymy. One can not be made sin, so that statement can not be taken literally. If it cannot be taken literally, it must be understood figuratively. But we need to go a bit further and determine which of the four ways Metonymy is used.  The only one that makes sense in this context is Metonymy of Adjunct, which is defined in the Companion Bible as, “When something pertaining to the subject is put for the subject itself”. In this case sin is that which is pertaining to the subject and is put for the subject itself, i.e. Christ.

In point of fact, if one translates II Cor. 5:21 as “sin offering” it is not a figure of speech. That is to say, if this phrase read, “God made Him Who had no sin to be a sin offering” then the phrase must be taken literally because there is no reason that it must be understood figuratively. Bearing in mind that figures of speech are used to enhance a truth, let us consider what truth is being enhanced by the statement that Christ was made to be sin. In my opinion, to say that Christ was made to be  sin is much more powerful than to say that He took on the sins of the world. That is to say, the awesome ugliness of the Son of God taking on the sins of the world  is enhanced by the figure of speech that reads He was made sin.

Let us consider Christ as a sin offering. We read in Lev. 16:21-22, “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited; and he shall let go the goat in the wilderness”.

I’m sure that most agree that the goat in this passage is a figure of the true sacrifice made by our Lord. That being the case we may conclude that upon Christ was laid the sins of the world. The phrase in II Cor. 5 is the truth of Lev. 16 put in a figure of speech. That is to say, whereas in Lev. 16 we are told in a literal sense that the sins of Israel were placed on a goat, in II Cor. 5, Paul tells us in a figure of speech that Christ was made sin. Figures of speech are used to enhance truth, not to diminish it. That is why the language is somewhat different in II Cor. than it is in Lev. 16. That is to say, where Lev. 16 says that sin was placed on the goat we may understand that literally. However,  II Cor. 5 tells us that Christ was made sin and that is a figure of speech.

This paper was written by Joyce Pollard. If you would like to respond you may write to me at: [email protected]

UNIVERSAL SALVATION

IS THERE MORE THAN ONE GOSPEL OF SALVATION?

FAITH AND WORKS IN GOD’S PLAN OF SALVATION

A STUDY OF FORGIVENESS IN GOD’S PLAN OF SALVATION 

A STUDY OF SEVERAL OFTEN MISUNDERSTOOD TERMS ASSOCIATED WITH SALVATION

CAN A SAVED PERSON LOSE HIS/HER SALVATION?

SALVATION SENT TO THE GENTILES APART FROM ISRAEL

“REPENT” IS NOT A MESSAGE OF SALVATION

The “Angel of the Lord” is the messenger of Jehovah. I believe that Jesus Christ is the “Angel of the Lord“.  Jehovah is spirit and as such we can know nothing of Him.  But He has, in His matchless grace revealed Himself in many offices.  For example Jehovah is our Savior, He is our Redeemer etc. . Each of His offices manifest, to some degree, Who He is. As the  paper on Jehovah will also prove, Jesus Christ fulfills all the offices of Jehovah. Because Christ fulfills every office of Jehovah, it is most logical to assume that He also fulfills the office of Angel of the Lord.

PASSAGES WHICH PROVE THAT CHRIST IS THE ANGEL OF THE LORD

 The first occurrence of the term “Angel of Jehovah” is found in Gen.16.  We read in verses 7-11, “And the Elohim of Jehovah found her (Hagar) by a fountain….and He said, ‘Hagar, Sarai’s  maid, whence comest thou? and whither wilt thou go? ‘ And she said, ‘I flee from the face of my mistress Sarai’.  And the Angel of the Lord said unto her, ‘Return unto thy mistress Sarai’….’ “And the  angel of the Lord said unto her, ‘I will multiply thy seed exceedingly, that it should not be numbered for multitude’.  And the Angel of the Lord said unto her, ‘Behold thou art with child and shall bare a son and shall call his name Ishmael; because the Lord hath heard thy affliction’”.   Note that the Angel said “I will multiply thy seed”.  Only God can do that, so only God could have said that. Then in verses 13-14 we read, “And she called the name of the Lord that spake unto her, “Thou El seest me….wherefore the well was called Beer-lahai-roi….”.  Hagar proclaims that El (one of the many titles of Jehovah) had seen her and she then named the well where this had taken place “Beer-lahai-roi”.  Dr. E. W. Bullinger gives the following translation of that name, “the well of living after seeing“. There are two things in this passage that point to the Angel of the Lord being Jehovah in His office of Angel of the Lord. 1) Hagar’s proclamation that she had seen Jehovah in His office of “El”. 2) The naming of the well points to the fact that Hagar recognized that this was no ordinary angel with whom she was speaking. That is to say, angels often appeared to men but there had been no fear of death associated with those appearances. Hagar knew that she was speaking to one of the many  manifestations of Jehovah, Who is spirit, and named the place where this happened accordingly. Because Christ, as mentioned above and is proved in the paper on Jehovah, fulfills all the offices of Jehovah, including “El” and because Hagar had seen “El”, we may conclude that she had seen and spoken with Christ.

Gen. 21:17, “And God (Heb. “Elohim”) heard the voice of the lad (Hagar’s son Ishmael); and the Angel of God (Heb. “Elohim”) called to Hagar out of heaven”. In verse 18 the Angel from heaven said to Hagar, “Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation”. Only God can make of anyone a great nation. Because it was the Angel of God that spoke these words, we may conclude that it was Christ in His office of Angel of God.

Now let us consider Gen. 22:11 and 15. This passage tells of Abraham’s attempt to offer his  son, Isaac, as a sacrifice to God. In verses 15-16 we read that “the Angel of the Lord called unto Abraham out of heaven the second time. (The following phrase is key in determining Who this Angel was). “And said, ‘By Myself have I sworn, saith Jehovah.…’.”. If one is tempted to consider that the Angel of the Lord was simply representing Jehovah, this passage, in my opinion, puts that notion to rest. That is to say, Jehovah said to Abraham, “By Myself I have sworn”. A simple messenger could not have said that, this could have been said only by Jehovah. And that is Who did say those words, Jehovah manifested , i.e. Christ.

Gen. 31:11, And the angel of God spake unto me in a dream….”. Verses 12-13 record what the angel of God said to Jacob, “I am the God of Beth-el where thou anointedst the pillar, and where thou vowest a vow unto Me…”. The vow alluded to here is the vow recorded in Gen. 28:20-21, “And Jacob vowed a vow saying, ‘If God will be with me, and will keep me in this way that I go and will give me bread to eat, and raiment to put on so that I come again to my father’s house in peace, then shall the Lord be my God”. I believe it is clear that the Angel of God is indeed God to Whom Jacob had made a vow.

Gen. 48:15-16, “And he blessed Joseph, and said, ‘God, before Whom my fathers Abraham, and Isaac did walk, the God Which fed me all my life long unto this day. The Angel Which redeemed me from all evil, bless the lads….”. The title “Angel of the Lord” is not used here but I believe that it is Christ, the Angel of the Lord that is spoken of because it comes in the same context as God Which had fed Jacob. That is to say, to feed Jacob and to redeem him from evil is related, which leads me to conclude that it was the same One Who redeemed Jacob from evil that had fed Him, i.e. God.

Ex. 3:2, “And the Angel of the Lord appeared unto him (Moses) in a flame of fire out of the midst of a bush…”. In verse 4 we learn that “God called unto him out of the midst of the bush, and said, ‘Moses, Moses’….”. In verse 3 we read that it was the Angel of the Lord that was in the midst of the burning bush, and in verse 4 we read that it was God who was in the midst of the burning bush. As we continue with verses 5-6 we read, “And He said, ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground’. Moreover, He said, ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob…’”. This passage tells us quite specifically that the Angel of the Lord Who is Jesus Christ, is God, i.e. God in one of His many offices.

Ex. 14 records Israel’s miraculous escape from Egypt when they crossed the Red Sea on dry ground. We read in verses 19-20 of the scene before that crossing of the sea. “And the Angel of God (Christ), Which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these; so that the one came not near the other all the night”. So the Angel of God, i.e. Christ, is said, in this passage, to be the pillar of the cloud. We have in this scene the picture of our Lord, Jesus Christ, in His office of Angel of God protecting Israel from destruction (this will be further proved in the paragraphs below that consider passages from Exodus).

Ex. 23:20-22, “Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for My name is in him. But if thou shalt indeed obey His voice and do all that I speak….”.  I believe that as we combine the phrases, “obey His voice” and “do all that I speak” we may conclude that the Angel is indeed God. That is to say, if God will speak and the voice (not the words, which might indicate only a messenger) is to be obeyed is the Angel, the voice must be God’s voice as it was heard from Him in His office of Angel.

Let us consider Ex. 14 which also speaks of the Angel sent before Israel. We read in Ex. 14 of the Angel of God, i.e. Christ, Who was the pillar of the cloud when Israel crossed the sea on dry ground. That cloud had been “before their face” before moving behind them for protection. Surely the phrase “before their face” tells us that He was leading them. If the Angel of God had been leading Israel before they crossed the sea, I see no reason to think that He would not do the same after they crossed it. And we read in Ex. 13:21, “And the Lord went before them by day in a pillar of a cloud, to lead them the way: and by night in a pillar of fire to give them light”. In this verse we learn that the Lord was in the pillar of a cloud. In other words, God, in His office of Angel of God (see Ex. 14:19-20 ) was in the pillar of a cloud. The Angel of God is Christ, so Christ was in the pillar of smoke that led Israel through the wilderness.

Let us add one more piece of the puzzle which, I believe also leads to the conclusion that the Angel Who led Israel in the wilderness was Christ. We read in the passage from Ex. 23 the phrase “For My name is in him”. What does that mean? Let us consider Is. 42:8, “I am Jehovah, that is My Name…”. Please note this verse begins, “I am Jehovah”. This verse tells us much more than what God is called, which is the usual reason for a name. It is important to understand that “name” is sometimes used as a figure of speech Metonymy of Adjunct, which is defined in the Companion Bible as, “When something pertaining to the subject is put for the subject itself”. In this verse the phrase “My Name” is used as that which pertains to Jehovah, Who is the subject. It is used as a figure of speech for Who God is. Figures of speech are used to enhance a truth. What truth is being enhanced by the use of the figure of speech in Is. 42:8? In my opinion, it is used to enhance the truth of Who God is. A definition of “Jehovah” might be helpful in making this point. Dr. Bullinger gives the following definition of the word “Jehovah” in the Companion Bible: “Jehovah means the Eternal, the Immutable One, He Who Was and IS and IS TO COME”. So when we read “I am Jehovah, that is My Name” we are reading, I am “the Eternal, the Immutable One, He Who Was and IS and IS TO COME”, that is Who I am. I believe that when God told Israel that His name was in the Angel, He was saying that the Angel is the personification of Who God is. Only God could fulfill that role. Therefore, combined with all the other clues found in this passage, I believe that it was Christ who led Israel in the wilderness.

Ex. 23:23, “For Mine angel shall go before thee….”. Because this comes in the same context as does verses 20-21 I believe this verse also is in reference to  Christ.

Ex. 32:34, “Therefore now go lead the People unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee…”. We read in Ex. 23:20-21, quoted above, of the angel that will  lead. As explained above, I believe it is Christ in His office of the Angel of God Who led Israel. So too, this verse also is in reference to Christ.

Ex. 32:1-2, “And the Lord said unto Moses, ‘Depart, and go up hence……unto the land which I sware with Abraham, to Isaac, and to Jacob, saying ‘Unto thy seed will I give it’. And I will send an angel before thee. Please see the note on Ex. 23:20-21.

Numbers 20:26 records, in part, Moses’ entreaty to the King of Edom, “And when we cried unto the Lord, He heard our voice, and sent an Angel, and hath brought us forth out of Egypt.….”. Judges 2:1 quoted below, also speaks of One who brought Israel out of Egypt. Please see the note on that verse, as it proves that it is Christ Who had brought them out.

Numbers 22:21-35 is a record of Balaam’s journey to see the princes of Moab. On this journey, which the Lord said he should not take (see vs. 12), Balaam saw the Angel of the Lord blocking his way. We read in verse 35, “And the Angel of the Lord said unto Balaam, ‘Go with the men: but only the word that I shall speak unto thee, that thou shalt speak’”. Then in verse 38 we read, “And Balaam said unto Balak, ‘Lo, I am come unto thee: have I now any power at all to say anything? the word that God putteth in my mouth, that shall I speak’”.  In short, verse 35 speaks of the word that the Angel of the Lord shall give Balaam to speak,  and in verse 38 it is the words that God (Elohim) shall give him to speak, thus equating the Angel of the Lord with Jehovah in His office of Elohim.

Judges 2:1, “And an Angel of the Lord came up from Gilgal to Bochim, and said, ‘I make you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break My covenant with you”. Who was it that had promised Joshua’s fathers the land? That question is answered in Gen. 17. We read in 17:1, “And when Abram was ninety years old and nine, Jehovah appeared to Abram…”. We read in verse 8 part of that covenant God made with Abram, “I will give unto thee and to thy seed after thee the land wherein thou art a stranger….”. So it is Jehovah that promised the land to Joshua’s fathers and in Judges 2:1 we read that it was the Angel of the Lord, Who had made that promise. We must conclude therefore that the Angel of the Lord is Jehovah, i.e. Christ.Judges 2:1-4 is a passage where the Angel of Jehovah speaks to the “children of Israel” (verse 6) where, again, the words spoken could not have been spoken by anyone but Jehovah. What He said is recorded in verses 1-3, “An Angel of the Lord ….said, ‘I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break My covenant with you…….”. No ordinary messenger could have uttered these words, they could have been spoken only by Jehovah.

Judges 6:11-23 is yet another passage where the Angel of the Lord appears, in this case to Gideon, Verses 22-23 are of particular interest. “And when Gideon perceived that He was an Angel of the Lord, Gideon said, ‘Alas, O Jehovah Adonai! for because I have seen an Angel of the Lord face to face: and the Lord said unto him, ‘Peace be unto thee; fear not: thou shalt not die“. As when the Angel of the Lord appeared to Hagar, Gideon too was afraid for his life because he had seen Jehovah “face to face”. Here too, Gideon would not have been afraid for his life if he had “perceived” that he had been talking with an ordinary messenger from Jehovah. I believe that Gideon was speaking face to face with Christ as the Angel of Jehovah. And Gideon recognized that this Angel was a manifestation of Jehovah, Who is spirit.

Let us consider Judges 13:3-18 in our study of the Angel of  Jehovah. In verse 3 we read that “the Angel of Jehovah appeared unto the woman” (Samson’s mother). When she tells her husband  (Manoah) of this encounter she says in verse 6, “A Man of Elohim (one of the many titles of  Jehovah) came unto me, and His countenance was like the countenance of an Angel of Elohim, very terrible…..”. Skipping to verse 16 we read, “And the Angel of the Lord said unto Manoah, ‘Though thou detain Me, I will not eat of thy bread: and if thou wilt offer a burnt offering , thou must offer it unto Jehovah“. Does this suggest that the Angel of Jehovah is not Jehovah? As stated above, Jehovah is spirit. As He makes Himself known to man, Jehovah takes on several offices.   Each of Jehovah’s offices allows Him to be seen in a different way, fulfilling a different characteristic of Himself. The Angel of the Lord is yet a different office of Jehovah. So, the Angel of the Lord does not reveal all that Jehovah is, any more than any of His offices reveal all that He is. But because the Angel of the Lord is not Jehovah, Who is spirit, but fulfills one of His offices, the Angel of the Lord told Manoah to sacrifice to Jehovah rather than to Jehovah’s Angel.

Verses 17-18 offer, what is, in my opinion, the strongest Scriptural evidence that points to Christ as being the Angel of Jehovah. “And Manoah said unto the Angel of the Lord, ‘What is Thy name, that when thy saying comes to pass we may do Thee honor?’ And the Angel of the Lord said unto him, ‘Why askest thou thus after My name, seeing it is secret?’” It is the Hebrew word translated “secret” that is so compelling. That Hebrew word is “pilee”. This Hebrew word is used only once, other than in Judges 13, and that is in Ps.139:6, “such knowledge is too wonderful (Heb. “pilee”) for me”. “Pilee” is from the same root as is the word “pehleh”. “Pehleh” is the word translated “Wonderful” in Isaiah 9:6. “For unto us a child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful.…”. Obviously, Is. 9:6 is referring to Christ. And this verse tells us that one of Christ’s Names shall be “Wonderful”. In other words, in answer to the question as to what is the Name of the One to Whom Menoah is speaking, the Angel of the Lord says that His Name is “Wonderful“. Christ’s Name will be “Wonderful” according to Is. 9:6. This is not accidental. I believe that the Angel of the Lord is telling all those who study God’s Word that He, the Angel of the Lord, is Christ, the Child that was to be born and the Son that was to be given.

Ps. 34:7, “And the Angel of the Lord encampeth round about them that fear Him, and delivereth them”. Here  it is debatable if this refers to Christ. I would suggest that it does because we read in Ps. 91:11, “For He shall give His angels charge over thee….”.  That is to say, we know from Ps. 91 that angels do care for those who fear God, but Ps. 34 speaks of one Angel.  Could that One be Jehovah/Christ in His office of Angel of the Lord?

Ps. 35:5-6, “let them be as chaff before the wind; and let the Angel of the Lord chase them. Let their way be dark and slippery; And let the Angel of the Lord persecute them”.  Psalm 34 is about those who fear God, while Ps. 35 is mostly about those who do not. I believe there is a contrast in these two Psalms. Therefore, if Ps. 34 speaks of Christ in His office of Angel of the Lord then so too would Ps. 35. However, because it is debatable if Ps. 34 is about Christ in His office of Angel of the Lord, the same must be said of Ps. 35.

Is. 63:9, “In all their affliction He was afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old”. I believe this is in reference to the Angel of the Lord as he brought Israel out of Egypt and led them in the wilderness. (Please see notes above on Ex. 3:2 and 14 and Ex. 23:20-21.)

Hosea 12:4-5, “Yea, he (Jacob) had power over the Angel, and prevailed; he wept, and made supplication unto Him; He found him in Beth-el, and there He spake with us; even the Lord God of Hosts (Heb. Jehovah Elohim”).  This is, of course a reference to Jacob wrestling with God as recorded in Gen. 32. In Gen. 32:24-30 we read of Jacob’s physical struggle with “a Man”. And then in verse 30 we read, “…. I have seen Elohim  face to face and my life is preserved”. Hosea tells us that Jacob had prevailed over “the Angel”, but we learn in Gen. 32 that Jacob had wrestled with Elohim. We learn from this that the Angel was Jehovah in His office of Elohim, in His office of Angel of Elohim.

Zech. 1:8-20 is another passage when carefully considered shows us that the Angel of the Lord is one of the titles of Jehovah. We read in verse 8 of a Man Who “stood among the myrtle trees“. In verse 9 we read that the angel spoke with Zechariah. Then in verse 10 we read that the Man who answered Zechariah was the One who had “stood among the myrtle trees”. And in verse 11 we read that it was the Angel of the Lord who was standing among the myrtle trees. So we have the Scriptural evidence that the Man among the myrtle trees is the Angel of the Lord.  Going on then to verse 12, we read that  the Angel of the Lord said to “The lord of Hosts, ‘How long wilt Thou not have mercy on Jerusalem and on the cities of Judah, against which Thou hast had indignation these three score and ten years?” We read then in verse 14, “And the Lord answered the angel that talked with me with good words and comfortable words”. Then in verses 19-20 we read, “And I said unto the angel that talked with me, ‘What be these?’ And He answered me, ‘These are the horns which have scattered Judah, Israel and Jerusalem.’ And Jehovah shewed me four carpenters…’”. In my opinion, it is more natural to conclude that the One with Whom Zechariah was speaking is the One who showed the four carpenters, rather than One Who had not been involved with the conversation up to this point.  Because Jehovah is the One who showed the carpenters, Jehovah is the Angel who had been among the myrtle trees and Jehovah is manifest in this context as the Angel of the Lord.

Zech. 12:8, “In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the Angel of the Lord before them”. Here “God” is equated with “the Angel of Jehovah”. Only God can be equated with God, therefore, I believe that this verse also points to the fact that the Angel of Jehovah is Jehovah manifest in bodily form, i.e. Christ.

 PASSAGES THAT ARE NOT ABOUT CHRIST AS THE ANGEL

Gen. 24:7 records Abraham speaking to his servant in sending him out to bring back a wife for Isaac,  and reads, “The Lord God of heaven Which took me from my father’s house, and from the land of my kindred, and Which spake unto me, and That sware unto me saying, ‘Unto thy seed will I give this land; He shall send His angel before thee, and thou shalt take a wife for my son from hence’”. I find nothing in the context that would lead me to conclude that it is Jehovah in His office of Angel of the Lord that is being spoken of in the verse.

Judges 5:23, “”Curse ye Meroz, said the Angel of the Lord…”. Please see note on Gen. 24:7.

I Sam. 29:9, “And Achish answered and said to David, ‘I know that thou art good in my sight, as an angel of God…”. In this verse David, a man, is compared with an angel. In my opinion, this rules out the possibility of the verse speaking of God, in His office of Angel.

II Sam. 24 records the events concerning David’s numbering of Israel and Judah (vs. 1) and the subsequent punishment of that act.  (It should be noted that in I Chron. 21 which records the same event, we learn in verse 1 that it was Satan who had tempted to number Israel and Judah.) We read in II Sam. 24:16-17, “and when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented Him of the evil, and said to the angel that destroyed the People, ‘It is enough, stay now thine hand’”.  The reason I do not think that the angel in this context is Christ is because in I Chron. 21:27, which is the parallel passage, we learn that “The Lord commanded the Angel; and he put up the sword again into the sheath thereof”. In my opinion, Jehovah would not have “commanded” the angel if the angel was fulfilling one of His offices. (See also I Chron. 12-30.)

I Kings 13:18, “He said, ‘I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, ‘Bring him back with thee into thine house….’”. Obviously this angel was not Christ because the words he had delivered were in direct contradiction  to what the Lord had commanded the man of God, which is proved by the fact that the man of God was slain as he went on his way.

I Kings 19:5, “And as he (Elijah)  lay and slept under a juniper tree, behold then an Angel touched him and said unto him, ‘Arise and eat’”. And we read in verse7, “And the Angel of the Lord came again the second time, and touched him, and said, ‘Arise and eat because the journey is too great for thee’”. There is nothing in the context that leads me to conclude that the angel of this verse is Christ.

II Kings 1:3-4, “But the Angel of the Lord said to Elijah the Tishbite, ‘Arise, go up to meet the messengers of the king of Samaria. And say unto them, ‘Is it not because there is not a God in Israel that ye go to enquire of Baal-zebub the god of Ekron? Now therefore, thus saith the Lord…..’”. In the passages quoted in the section above that tell of  Christ as the Angel of the Lord, the Angel, when He speaks, speaks for Himself.  But in this passage the angel of the Lord  said to Elijah, “thus saith the Lord”. For that reason I believe that this passage is not about Christ. (Verse 15 also speaks of this same angel.)

Ecc. 5:6, “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel that it was an error; wherefore should God be angry at thy voice, and destroy the works of thine hands”.  I find nothing in the context that would lead me to believe that this is in reference to Christ in His office of the angel of the Lord.

THE ANGEL OF THE LORD IN THE NEW TESTAMENT

There are two reasons I do not believe that the New Testament speaks of Christ in His office of Angel of the Lord.

1) The context is never clear that it is God Who is the subject when an angel of the Lord appears.

2) The definite article is not used in the Greek before the word “angel” except in referring to the angel of the context.  For example, we read in 1:20, “But while he (Joseph) thought on these things the angel of the Lord appeared unto him in a dream….”. The definite article “the” does not appear in the Greek.  In verse 24 however, we read, “Then Joseph being raised from sleep did as the angel of the Lord had bidden him….”. In this case the definite article is used, but in my opinion, it is in reference to the angel who had spoken to Joseph earlier.

I find it difficult to believe that God in His office of Angel would be referred to as “an angel”. I must say however, that we read in Acts 7:30, “and when forty years were expired, there appeared to him (Moses)  in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush, Saying, ‘I am the God of thy fathers…’”. Here too there is no definite article before “angel” but obviously does refer to Christ in the office of Angel of the Lord. In this case, unlike any other occurrence of the term “Angel of the Lord” the parallel passages do make it clear that the term is indeed used of God.

This paper is written by Joyce Pollard. I would be happy to hear your response to this paper. Please e-mail me at: [email protected]

I believe that a study of all the passages in God’s Word that speak of Christ as the Sacrificial Lamb is an important one because many believe that Christ was not fully God during His earthly ministry.  One reason for that belief is based on the fact that because Christ died He could not have been God because God is eternal, i.e. He cannot die. This study will present the Scriptural evidence that proves that even while Jesus Christ hung on the tree, He was fully God, He never gave up His deity, even at His death.

But it is true that God is eternal and therefore God cannot die.  So how are we to understand the suggestion that Christ was God when He died? We read in Jn. 4:24 that “God is spirit”. As spirit, God could never die, but, as the paper on Jehovah proves from Scripture, Christ was both God as spirit, and the manifestation of God. That is to say, Christ was fully Man and fully God as He died.  But God Who is spirit could never die. In short, Christ as God manifest died, but given that God’s/Christ’s basic nature is spirit, He could never die.

Most of this paper centers on the fact that as Jesus Christ suffered His greatest humiliation as He fulfilled the title “Lamb of God,” the context of almost all of the scriptures that speak of His being the Sacrifice for the sin of the world connect us to His other titles which refer to His deity. But we will begin with a quote from Ecc. 8:8 which reads “There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death… .” The spirit over which no man has power in the day of death is, of course, the spirit that gives life. But as we read in Mark 15:37, Christ did exactly what no man has the power to do, “He gave up the ghost” (the Greek word translated “ghost” is the same as that translated “spirit”).  If as Man, Christ could not, according to Solomon, give up the spirit, Who could Christ have been at the moment of His death if not God? The answer is obvious, but this is just one piece of evidence that proves that even in death, Christ was fully God.

“The Lamb of God” In the Law and in the Prophets

In fulfilling the title “Lamb of God” Christ fulfilled the Mosaic sacrificial laws, and prophecy. Let us consider the fulfillment of the Mosaic Law first.

Many believe that the word “Lamb” when used of Christ is used in reference to a particular sacrifice as described in the Mosaic Law, such as, for example, the “Passover Lamb”. The reason I do not agree that the term refers to a particular sacrifice is that we read in Heb. 10:1, “For the law having a shadow of good things to come, and not the very image of the things…”. Christ’s sacrifice is “the very image of the things”. The “things” in this context are the sacrifices required in the Mosaic Law. In other words, Christ was “the very image” and the Mosaic Law was the “shadow”. Christ was the very image of all the sacrificial laws of the Mosaic Law, not just one type of sacrifice. To say that Christ’s Sacrifice was the image of one particular sacrifice denies, by definition, that He was the “very image” of the entire Law of Moses.

The prophecy that was fulfilled as Christ fulfilled the title “Lamb of God” is the prophecy of Is. 53. Let us consider that prophecy. “Who hath believed our report? And to whom is the arm of the Lord revealed? 2) For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. 3) He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. 4) Surely He hath borne our griefs, and carried our sorrows; yet we did esteem Him stricken smitten of God, and afflicted. 5) But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed, 6) All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all. 7) He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth” (Is. 53:1-7).

What can we learn from this passage? First, it is obvious that this passage speaks of sacrifice. It speaks of One Who will be the fulfillment of the sacrifices of the Mosaic Law. Who could fulfill the types of the sacrifices of the law? Consider the phrase, “the Lord hath laid on Him the iniquity of us all”. No man can bear the iniquity of other men because every man has his own iniquity to bear. Only One Who is without sin can bear “the iniquity of us all”. It is obvious that the One upon Whom will be laid the iniquity of us all would have to be God, i.e. God manifest, Who alone is sinless.

I believe that as one combines the types contained in the sacrificial laws with the prophecy of Is. 53 they could readily see that the One Who fulfilled these passages would be the promised Messiah Whom Israel understood would be God manifest (please see the paper which will prove that statement). In short, Is. 53 is a prophecy about God manifest Who will fulfill the types of the sacrificial laws of Moses.

We have seen that Christ’s sacrifice was not a fulfillment of one particular sacrifice in the Mosaic Law, but rather the fulfillment of the entire Law which included the sacrifices of goats and sheep and birds.  We might ask then, what is the significance of the word “Lamb” in the title “Lamb of God”? In my opinion, it is used in reference to Isaiah’s prophecy i.e. “as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth”. In other words, the “Lamb” does not have reference to a specific sacrifice but rather it has reference to the manner in which Christ made this sacrifice, i.e. as “a lamb to the slaughter” (Is. 53:7).

 “The Lamb of God” in John’s Gospel

We will begin this study of the title “Lamb of God” by quoting the two passages in which the title is used.  The first is in Jn. 1:29 which reads, “The next day John seeth Jesus coming unto him, and saith, ‘Behold the Lamb of God Which taketh away the sin of the world”. The second occurrence is in Jn. 1:36 which reads, “And looking upon Jesus as He walked, he saith, ‘Behold the Lamb of God’”.

As the paper on the kingdom of Heaven will prove, John presented Christ as God. That being the case, why was John, through the Holy Spirit, the only writer to speak of Christ as the Lamb of God?  That is to say, as Christ hung on the tree fulfilling the title of the “Lamb of God”, He was at the point of His ministry where He suffered the greatest depths of His humiliation. How does that humiliation fit into John’s presentation of Christ as God?

For the answer to that question we will consider two passages. Let us begin with the second and last occurrence of the phrase “Lamb of God” as recorded in Jn. 1:36 which reads, “And looking upon Jesus as He walked, he (John the Baptist) saith, ‘Behold the Lamb of God”. The significance of this verse as it relates to the present study is found in the next verse which reads, “And the two disciples heard him speak and they followed Jesus”. What was it about John’s proclamation that Christ was the Lamb of God that made the two disciples follow Christ? For the answer to that question we will consider a passage in Acts.

Acts 8 describes the scene in which Philip was sent to an Ethiopian man. We read in verse 32 of Acts 8, “The place of the scripture which he (the Ethiopian man) read was this, ‘He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth’“. Although not an exact quote, I’m sure the reader will recognize this passage read by the Ethiopian man as the one from Is. 53. With that in mind let us consider the entire passage recorded in Acts 8:26-38.

This passage describes the scene in which the “angel of the Lord” spoke to Philip and told him to go “toward the south” whereupon he met an Ethiopian man who was reading from Is. 53. What was the reaction of the Ethiopian when Philip explained the meaning of that passage and about Whom it was written? The Ethiopian wanted to be baptized and confessed his belief to Philip as follows, “I believe that Jesus Christ is the Son of God”.

In order to understand this confession correctly, we must understand the term “Son of God” as first century Jews understood it. That is to say, in the 21^st century there are those who believe that because all believers are sons of God, the title, when used of Christ, does not separate Him from all who are believers. Therefore, it is crucial that we understood how this first century Ethiopian man would have understood the phrase “Son of God” when used of the One about Whom he was reading in Is. 53. As will be proved from the paragraphs below, he would have understood the phrase “Son of God” as indicating deity, i.e. God.

Let us begin with a consideration of the “of” in the titles “Son of man” and “Son of God”. The “of” is, the Genitive of Origin, i.e. the Son from man and the Son from God. So in the title “Son of man”, the “of” tells us that because Christ’s mother was a human being, Christ was a human being because He was from Mary. He was a Man, hence the title “Son of man”. The “of” in the title “Son of God” must convey the same thought as does the “of” in the title “Son of man”. It tells us that Christ is God because God was Christ’s Father, i.e. that Christ was from God. So the Genitive of Origin tells us that Christ was from man and from God. And the fact that He was from man tells us that He was man, and the fact that He was from God tells us He is God. Let us consider just a few times in Scripture where Christ was declared to be the “the Son of God” in order to determine how first century Jews understood the phrase.

We read in Matthew 14:26-33 of Jesus walking on water and calming the winds. In verse 33 we read, “Then they that were in the ship came and worshiped Him, saying, ‘Of a truth Thou art the Son of God’”. When Christ walked on water He conveyed the truth that, as God, He has authority over all the elements of the earth. When His disciples saw Him do that, they worshiped Him as God, Who alone has all authority over the elements. And what they declared in that worship was that He was “the Son of God”. His disciples understood that the title, “Son of God”, referred to His deity.

Luke 22:70-71 records, in part, the scene of Christ being questioned before His crucifixion. “……..Then said they all, ‘Art Thou then the Son of God?’ and He said unto them, ‘Ye say that I am’. And they said, ‘what need we any further witness? for we ourselves have heard of His own mouth”. The Lord’s accusers believed that His saying that He was the Son of God was enough to hand Him over to be crucified. Surely, if the phrase “Son of God” meant nothing more than a mere man, this would not have been sufficient evidence to put Him to death. Some might object that Christ never actually said that He was the Son of God, but that is not the point here. The point is that the Jewish leaders questioning Christ understood that the title “Son of God” meant that the Son of God is God and that was sufficient evidence, in their minds, to kill Him.

So when the Ethiopian man confessed his belief in Christ as the Son of God, he recognized Christ as God. In short, the Ethiopian man to whom Philip explained Is. 53 understood that the “Lamb” of Is. 53 referred to the promised Messiah Who would fulfill the sacrifices of the Mosaic Law. In other words, first century Jews understood that the promised Messiah would be God and that He would fulfill the law and the prophecy of Is. 53.

Of course, the Ethiopian man had the advantage of knowing that Christ had already fulfilled the prophecy of Is. 53 which advantage the two disciples did not have. However, I believe that when the two disciples heard John declare that Christ was the Lamb of God they understood by faith, that Jesus Christ would fulfill the Mosaic sacrificial laws, thus fulfilling the Messianic prophecy of Is. 53. In short, the title “Lamb of God” was seen by the disciples as the One about Whom Isaiah 53 was written, i.e. the promised Messiah. Further, just as the Ethiopian man recognized the truth that the One Who fulfilled the prophecy of Is. 53 was God, so too did the disciples accept that truth by faith. Having recognized that the title “Lamb of God” was used in reference to the Messiah Who they understood, correctly, to be God, the two disciples followed Jesus, about Whom John had declared was “the Lamb of God”.

The point of what has been discussed in this section is that the term “Lamb of God” although speaking of the depth of Christ’s humiliation was understood by the Ethiopian man of Acts 8, and the two disciples that followed Christ, to denote Christ’s deity, i.e. “the Son of God”. That is to say, they understood that when Christ hung on the tree, He suffered the greatest humiliation as God’s Sacrifice for the world, and at the same time, He was God. So let us come back to the question posed above, i.e. how does Christ’s humiliation fit into John’s presentation of Christ as God? Actually it is a perfect fit. That is to say, we must, as did the two disciples, recognize the fact that God hung on the tree and died for the sins of the world.

I Peter 1:19 “A Lamb”

We read in I Peter 1:18-20, “Forasmuch as ye know that ye were not redeemed with corruptible things…..But with the precious blood of Christ, as of a Lamb without blemish and without spot. Who verily was foreordained before the foundation of the world,…..”. We learn from this verse that Christ’s blood redeemed all who believe. Consider also Rev. 5:9 which reads, “…for Thou wast slain, and hast redeemed us to God by thy blood …”. That Christ is the Redeemer is a well known fact among Christians today, but what is not well known is that the title “Redeemer” is one of the titles of Jehovah. We read in Psalm 19:14, “Let the words of my mouth…be acceptable O Jehovah, my strength and my redeemer“. And Is. 43:14, “…..I will help thee saith Jehovah, your Redeemer, the Holy One of Israel…”.

As the paper on Jehovah will prove from Scripture, Jesus Christ is both Jehovah as spirit and the manifestation of Jehovah.  Jehovah is, of course, God. My point is that here too we see a connection between Christ as a Lamb with one of His many titles, i.e. “Redeemer”, as God. That is to say, even as Christ was dying, He was at the same time Jehovah. So again, even in the depth of His humiliation, Christ was still God.

“The Lamb” in The Book of Revelation

There are over twenty verses in the book of Revelation that speak of Christ as the Lamb. As is true of the passages quoted above, these verses in Revelation also connect the title “Lamb” with other titles of Christ which are used of His deity. That is to say, the verses in Revelation that speak of the most profound moment of Christ’s humiliation, i.e. His fulfillment of the title of “Lamb”, come in the same context as do the titles of  Christ’s most profound glorification as God. Because it is the context that is so crucial in proving that point, we will consider a wider context of some occurrence than we might have otherwise.

Because some of the passages in Revelation speak of God and the Lamb on the throne many understand Christ to be a separate Person than God. Therefore, it is incumbent on the student of His Word to consider that thinking if we are to correctly understand the uses of the word “Lamb” in reference to Christ as used in Revelation.

Consider, for example Rev. 1:4-5 which reads, “grace and peace from Him Which is, and Which was, and Which is to come……..5) And from Jesus Christ …..”. There is only one Person Who “is and was and is to come”, i.e. the Lord, Jesus Christ. But as this verse reads in the KJV, John sent a message of “grace and peace from” Jesus Christ (He Who “is and was and is to come”) and also from Jesus Christ. Obviously, that makes no sense. How are we to understand this passage?

To begin, we must understand that in verse 5, the Greek word translated “and” is “kai”. “Kai” is often translated “even” and the context will always tell us how we are to understand it. In my opinion, the only way we can possibly make sense of this passage is to interpret “kai” as “even”. So this passage should read “grace and peace from Him Which is, and Which was, and Which is to come…….. Even from Jesus Christ …..”.

Chapters 5-6 of Revelation speak of the Lamb on the throne.  In order to correctly understand Who the One on the throne is we must go to Rev. 4. We read in Rev. 4:2-10 of “One” Who sat on a throne. Verses 3-7 describe that One and His throne. Then in verse 8 we read of four beasts saying, “Holy, holy, holy, Lord God Almighty, Which was, and is, and is to come”. Again, there is only One Who “was and is and is to come”, i.e. Jesus Christ. So the four beasts who are recorded praising the One on the throne were praising Christ as the “Lord God Almighty”. In short, the One on the throne is the Lord God Almighty, Who is Christ, the One Who “was and is and is to come”.

With the understanding that “kai” is sometimes to be understood as “even”, and with the understanding that the following chapters are about Christ Who sat on the throne, we are now prepared to consider the passages that speak of Christ as the “Lamb”.

There are four verses in Rev. chapter 5 and two verses in chapter 6 which speak of Christ as the “Lamb”. Because Rev. 6:1 is in the same context as are those of chapter 5 we will include that in our consideration of this passage. I will quote those verses and then we will consider all five together in context.

Rev. 5:5, “And I beheld, and lo, – in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb…..”. And we read in Rev. 5:8, “And when He (the Lamb) had taken the book, the four beasts and four and twenty elders fell down before the Lamb…”. Then in Rev. 5:12-13 we read, “…..Worthy is the Lamb………., ‘Blessing, and honour, and glory, and power, be unto Him That sitteth upon the throne, and unto the Lamb for ever and ever’”.  Rev. 6:1, “And I saw when the Lamb opened one of the seals….”.

We must consider the phrase, ” glory, and power, be unto Him That sitteth upon the throne, and (Gr. “kai”) unto the Lamb”. As proved in the paragraphs above, the One on the throne is the Lamb. That being the case, we must understand “kai” to mean “even”. So this phrase should read, ” glory, and power, be unto Him That sitteth upon the throne, even (Gr. “kai”) unto the Lamb”

Verse 13 is key to our present study. That verse reads, “Blessing, and honour, and glory, and power, be unto Him That sitteth upon the throne, even unto the Lamb for ever and ever’”. Only God is worthy of Blessing, honour, glory and power.

My point is that this passage connects Christ as “Lamb”, the title which describes His ultimate humiliation, with Christ as God. That is to say, at the moment of Christ’s humiliation, He was at the very same time God.

Let us consider Rev. 6:16-17 which speaks of the wrath of the Lamb. “And (the kings of the earth, vs.15) said to the mountains and rocks, ‘Fall on us, and hide us from the face of the wrath of the Lamb, for the great day of His wrath is come; and who shall be able to stand?’”. This verse is an obvious reference to the wrath that God will mete out in the day of wrath. Rev. 11:18 is another passage which speaks of God’s wrath.  That verse reads, “The nations were angry and Thy wrath is come….”. To Whom does the pronoun “Thy” refer in this passage?  That question is answered in the previous verse, i.e. verse 17 where we read, “Give thanks O Lord God Almighty”. Rev. 14:9-10 is also helpful, “….If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wrath of God…” (see also verse 19, and Rev. 15:1, 7 and 16:1).

There will not be wrath from the Lamb and a different wrath from the “Lord God Almighty”, there will be wrath from One, i.e. God. So once again we have the connection with the Lamb and God, Who is “the Lord God Almighty”. Proving again, that as Christ suffered His humiliation as He hung on the tree, He was at the same time the exalted “Lord God Almighty”.

Rev. 7:9 reads, “And after this (the sealing of the 144,000) I beheld, and lo, a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stood before the throne and (Greek “kai”) before the Lamb, clothed with white robes……”. And we read in the next verse, i.e., verse 10, “…..Salvation to our God Which sitteth upon the throne, and (Greek “kai”) unto the Lamb…..”.  In verse 9 we read of “the throne” and “the Lamb”. And in verse 10 we read of God Who sits on the throne. Let us consider this passage in its context.

In the paragraphs above we considered Rev. 4:8 which speaks of He Who “was and is and is to come” on the throne being worshiped as “the Lord God Almighty”.  In Rev. 5:6 we saw that that Person was “the Lamb”.  In other words, in Rev. 4 the One on the throne was the Lamb. But in Rev. 7 the translation of the Greek “kai” gives the impression that it was not the Lamb on the throne. Did the Lamb get off the throne and give it to God? We cannot make that conclusion because, again, as we read in chapter 5, the Lamb was being worshipped as “the Lord God Almighty”. There is but one logical conclusion. That is to say, the “kia” should be translated “even”, “people” stood “before the throne, even the Lamb” and “…….God Which sitteth upon the throne, even unto the Lamb…..”.

Once again the context speaks of Christ as the ”Lamb” Who is  God. Therefore, this passage again proves that even in His office of Lamb as Christ suffered humiliation, He at the same time was “God”.

Rev. 12:11 reads, “And they overcame him (the “accuser”, i.e. the antichrist vs. 10) by the blood of the Lamb, and by the word of their testimony….”. The subject of this verse is the overcomers of the tribulation not the Lamb Himself. Therefore I see nothing in the context that points to His being exalted as God.

In Rev. 13:8 we read, “And all that dwell upon the earth shall worship him (the beast, i.e. the antichrist), whose names are not written in the book of life of the Lamb slain from the foundation of the world”. This passage has to do with the beast and those who will or will not worship him.  It therefore is not key to our present discussion.  But I do find the phrase “from the foundation of the world” interesting in this passage. May I respectfully remind the reader of a similar phrase quoted above from I Peter 1:19, i.e. “Who verily was foreordained before the foundation of the world,…..”. As stated above in the paragraphs concerning I Peter, the Lamb is the Redeemer, which title is given to Jehovah. I do not believe that it is too much of a stretch to combine these two passages (I Peter 1 and Rev. 13) and conclude that Rev. 13:8 also speaks of the Lamb as Jehovah, the Redeemer. Therefore, this verse in Rev. also connects Christ’s humiliation with the exalted Name of “Jehovah”.

The “Lamb” is mentioned four times in three verses of the fourteenth chapter of Revelation.  I will quote those verses and because they come in the same context, we will consider them together. Rev. 14:1, “And I looked, and lo, a Lamb stood on the mount Sion, and with Him an hundred forty and four thousand, having His Father’s name written in their foreheads”. Rev. 14:4, “These are they which were not defiled with women; for they are virgins.  These are they which follow the Lamb, whithersoever He goeth. These were redeemed from among men, being the firsfruits unto God and (Gr. “kai”) to the Lamb”. Rev. 14:10, “The same (those who worship the beast, vs. 9) shall drink of the wine of the wrath of God, which is poured out, without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb”.

Let us consider verse 4 which speaks of the, “firsfruits unto God and (Gr. “kai”) to the Lamb”. The question I would pose is this: Is the Greek word “kai” correctly translated “and” (“unto God and to the Lamb”) in this verse, or should it have been translated “even” (unto God, even the Lamb”). The “and” makes God and the Lamb two different Persons, while the “even” makes God and the Lamb One Person.

Let us begin with the phrase from verse 4 which reads, “These were redeemed from among men”. May I respectfully remind the reader that in the Old Testament we read that Jehovah is the Redeemer. For example we read in Psalm 19:14, “Let the words of my mouth…be acceptable O Jehovah, my strength and my redeemer“. And we know from the New Testament that Jesus Christ is the Redeemer. There are not two Redeemers, there is one, i.e. Jehovah/Christ. Because Jesus Christ is Jehovah and He is the Lamb, in my opinion, the “kai” should be translated “even”.  So verse 4 should read, “…….These are they which follow the Lamb, whithersoever He goeth. These were redeemed from among men, being the firsfruits unto God even to the Lamb”.

The Word of God is quite consistent in its use of “Lamb” in reference to Christ in showing that the Lamb is God. And the point is that as Christ suffered His humiliation as the Sacrifice for man’s sins He was at the same time God.

We read in Rev. 15:3, “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, ‘Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints’”. This verse speaks of “them that had gotten victory over the beast”, (vs. 2). They were singing “the song of the Lamb”, which said, “Great and marvelous are Thy works Lord God Almighty”. I believe a consideration of the word “of” in the phrase, “the song of the Lamb” will be helpful. In my opinion, the “of” is the Genitive of Relation which is defined by Dr. E.W. Bullinger in the Appendix 17 of the Companion Bible as, “equivalent to pertaining to”. So we may understand this phrase to mean, “the song pertaining to the Lamb”.  So we may understand this verse to say, “And they sing the song of Moses the servant of God, and the song pertaining to the Lamb, saying, ‘Great and marvelous are Thy (the Lamb) works, Lord God Almighty; just and true are Thy ways….”.

In short they were addressing the Lamb in their song as “Lord God Almighty”.  Once again, Christ’s title of “Lamb” is used in connection with His title of “Lord God Almighty” in order to make the point that in the depths of His humiliation, Christ was still the “Lord God Almighty”.

Rev. 17:14 reads, “These (the ten kings of verses 12-13) shall make war with the Lamb, and the Lamb shall overcome them: for He is Lord of lords, and King of kings…..”. We have in this single verse the Scriptural proof that even as Christ suffered the humiliation of His death, He was at the same time “king of kings, and Lord of lords”.

We read in Rev. 19:6-7, “And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, ‘Alleluia: for the Lord God Omnipotent reigneth. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come…..”. The voices of this passage praise and honor “the Lord God Omnipotent”.  Are we to understand that the Lord God Omnipotent and the Lamb are two different Persons or the same Person? To answer that question let us consider the passages quoted above which speak of the Lamb.

In Rev. 4:8 and 15:3 the Lamb was called “the Lord God Almighty”. In Rev. 7:9 and 14:4 the Lamb was called “God”. In Rev. 17:14 the Lamb is called “king of kings and Lord of lords”. In short, in my opinion, we may conclude that in Rev. 19:7 the Lamb is “Lord God Omnipotent”.

So once again we have the connection of the title of Christ’s humiliation with one of His titles as God. (See also verse 9, “….Blessed are they which are called to the marriage supper of the Lamb”).

Rev. 21:14 reads, “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb”. This verse describes the twelve foundations of the new Jerusalem and is not primarily about the Lamb.  Therefore, there is nothing in this particular context about the Lamb being God.

Rev. 21:22 reads, “And I saw no Temple therein (the new Jerusalem): for the Lord God Almighty and the Lamb are the Temple of it”. The question once again concerns the translation of the Greek word “kai” in the phrase, “Lord God Almighty and the Lamb”.  That is to say, should this phrase read “Lord God Almighty and the Lamb” or should it read, “Lord God Almighty, even the Lamb”? The answer to that question is found in Rev. 15:3 quoted above.  Again that verse reads, “And they sing the song of Moses the servant of God, and the song pertaining to the Lamb, saying, ‘Great and marvelous are Thy (the Lamb) works, Lord God Almighty…..’”. As discussed above, this verse speaks of “the song pertaining to the Lamb” which praises “Thy works”, i.e. the works of the “Lord God Almighty”. Therefore, because we have the Scriptural evidence that the Lamb and the Lord God Almighty are one and the same Person, I believe Rev. 21:22 should read, “Lord God Almighty, even the Lamb”.  So in this context the title given to Christ at the point of His greatest humiliation, is “the Lord God Almighty”.

Rev. 21:23 reads, “And the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof”. Again we must address the translation of the Greek word “kai”. In my opinion, the point of this verse is that the glory of God is so great that it will light up the entire city. If we interpret this verse to include the glory of God and the glory of the Lamb, the whole point is destroyed.  That is to say, if the city will need the glory of two, then it contradicts the point of the verse which is that the glory of God alone, will light the city. I believe that the city will be lit by the glory of God, even the Lamb, Who is the “light thereof”.

In my opinion, a correct understanding of this verse goes a long way to prove the point of this study. That is to say, the Lamb is the glory of God. “The Lamb” is the title of Christ’s humiliation, but at the same time the Lamb is the glory of God.

Rev. 21:27 reads, “And there shall in no wise enter into it (the new Jerusalem) any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb’s book of life”.  This verse is not primarily about the Lamb, but rather about who will enter into the new Jerusalem, i.e. those whose names are written in the Lamb’s book of life. Therefore, this verse in particular does not add to the main topic of this study.

We read in Rev. 22:1, “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb”.  Let us include verses 3-4 as we consider this passage.  Those verses read, “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him. And they shall see His face; and His name shall be in their foreheads”.

Once again we must consider the Greek “kai” in the phrase “the throne of God and of the Lamb”. The translation of “kai” as “and” suggests that the throne will be the throne of two, i.e. God and the Lamb.  But the reader will note that in verse 4 we read that His servants shall serve “Him” and they shall see ”His face” and  “His name will be in their foreheads”. The pronouns “Him” and “His” are singular, they refer to One Person, not two.  In my opinion, the only way to reconcile this seeming contradiction is to translate the “kai” of verse 1 as “even”.  So that verse should read, “proceeding out of the throne of God even of the Lamb”. In other words, the Lamb is God.

This paper was written by Joyce Pollard. If you would like to respond please e-mail me at:  [email protected]