Index of Articles

What Do You Know About the Holy Spirit?

The phrase “the Holy Spirit” is found more than ninety times in the New Testament (ASV). One would think that the average Christian would have a reasonable knowledge of this theme, but generally that is not the case.

The Nature of the Spirit

A Personal Entity – There is considerable confusion in some segments of “Christendom” over the nature of the Holy Spirit. Some have robbed him of his very personality. The Watchtower cult alleges that the Spirit is merely the “active force” of God, “not a person.” Mary Baker Eddy, of “Christian Science” fame, contended that “Spirit” is a synonym for “Divine Science.” Parley Pratt, one of Mormonism’s original “apostles,” compared the Spirit to “magnetism” or “electricity.”

Paul’s Condemnation of “Will-worship”

The church at Colossae was troubled by a heretical movement that seriously compromised the integrity of the Christian gospel. It was a conglomerate mixture of Judaism, asceticism (radical self-abuse), and proto-Gnosticism. For an extended discussion, see Lightfoot (71-111).

One aspect of the heresy, depicted by Paul, was this: “Which things have indeed a show of wisdom in will-worship, and humility [falsely motivated], and severity to the body; but are not of any value against the indulgence of the flesh” (Colossians 2:23). Of special interest for this study is the term, “will-worship.” It is from the compound Greek word ethelothreskeia, which has two roots, ethelo, “to will,” and threskeia, which has to do with “religious worship.”

First we focus upon the term ethelo, “to will.” Some suggest that it conveys the impression of “to seize with the mind”; to have resolve or determination regarding a purpose, with perhaps an impulsive inclination—as opposed to a well-calculated deliberation (cf. Thayer, 285-286). In classical Greek ethelo was used as a prefix in various compounds which suggested the idea of voluntary action, as in a voluntary agent, or running voluntarily into danger (Vincent, 912). The writer interprets the meaning as “self-chosen worship.”

The Bible Doctrine of Sanctification

The Greek terms that are rendered into English by “sanctification,” “holy,” and “saints” convey important biblical truths. Unfortunately, in the world of “Christendom” many erroneous ideas have grown up around these expressions. Some interpret “sanctified” as the equivalent of “saved.” Practically speaking, the “saved” and the “sanctified” represent the same class of people, but the terms have different points of emphasis.

Others allege that sanctification refers to the process by which the original “carnal nature with which every human is born” is purged (Earle, 2000, 324). This is not true, for human beings are not born with a “carnal” nature (Jackson, 2009, 67-68). Some believe “sanctification” is a state of absolute, sustained perfection which some Christians attain in this life. This theory is similarly void of truth; not even Paul had achieved perfection (Philippians. 3:12; cf. Romans 7:18ff; see Cottrell, 1996, I.442ff).

Catholicism contends that the “saints” are an exclusive group of deceased holy people who now abide in heaven, who have passed through a “canonization” process (with papal validation). Supposedly these “saints” make intercession for the people of God on earth. This dogma is wholly foreign to the New Testament. In the Bible, “saints” are holy people who live on earth (cf. Acts 9:13, 32, 41; 1 Corinthians 1:2; Philippians 1:1; etc.). The term is never used in the NT of heavenly beings.

In the New Testament words frequently appear in families. By this we mean that from an original “root” or “stem” various grammatical forms have developed. And though there is a common linguistic ancestry, different meanings in varying contexts are apparent. The careful student must note the grammatical differences along with their contexts, and thereby attempt to derive the correct meanings in diverse passages.

The Indestructible Church of Christ

Have there been members of the true “church of Christ” since Pentecost? Some answer “yes,” based upon certain biblical texts; others doubt it since there appears to be no continuous historical record of such.

Daniel, in considering the future administration of the Roman empire (63 B.C. – A.D. 476), declared: “And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (2:44). Scripture is explicit; once the kingdom was established, it would “never be destroyed," but would “stand forever.”

At Caesarea-Philippi (Matthew 16:13ff), Christ promised to build his church. In connection therewith, he pledged “the gates of Hades” would not “prevail against it” (v. 18). The expression “shall not prevail against” may signify: not prevent its establishment, or never demolish it. Both may be included. McGarvey suggested it embraced the promise that the church would never be “depopulated by the death of all its members” (n.d., 146).

What About the Name “Jehovah”?

The question occasionally arises: “Why is the name ‘Jehovah’ not found in the King James Version of the Bible, or in most modern translations?”

The term “Jehovah,” appearing in the American Standard Version (1901), takes the place" of “LORD” (all caps) in the King James Translation, as well as in most modern versions. It derives from four Hebrew consonants, called the “Tetragrammaton,” a term that signifies a “four-letter word.” This expression is used by scholars for the four Hebrew letters, YHWH, that constitute a name for God, employed some 6,800 times in the Old Testament. (Note: “Jehovah” is found in the King James Version in Exodus 6:3, Psalm 83:18; Isaiah 12:2; 26:4.)

I am not sure of the motive of the KJV translators 500 years ago (or of later versions, e.g., RSV, NIV, ESV), in rendering YHWH by “LORD” (all caps), in contrast to “Lord” (upper/lower case). “Lord,” a rendition of the Hebrew term adonai was used as a title for deity (some 442 times). Perhaps the “all caps” format was to accommodate the late first-century Jewish superstition against pronouncing the sacred covenant name of God (Exodus 6:3; cf. 3:14).

The Christian Courier is a journal dedicated to the study of religious doctrine, Christian evidences, and biblical ethics. It is associated with the churches of Christ.