10/01/2023
THE THINGS OF THE SPIRIT - MALCOLM EDWARDS
Main Contents page
Introduction 1
Hebrew and Greek words for Spirit 1
Christadelphian definitions 1
God's Spirit in the Old Testament 2
The Spirit of Redemption 3
Inspiration and Spirit Gifts in the Old Testament 4
Spirit and Spirit of God in the New Testament 5
Flesh and Spirit 6
Spirit as the God's Word 8
Spirit as a disposition of mind 9
Spirit as life 9
Defining the Holy Spirit 9
Holy Spirit in the Old Testament 10
Holy Spirit in the New Testament 10
The laying on of hands 12
Blasphemy against the Holy Spirit 13
Baptism in the Father, Son and Holy Spirit 14
Inspiration in the New Testament 14
Filled with the Holy Spirit 15
The Comforter 16
Holy Spirit with/without the Definite Article 17
Holy Spirit given to believers 17
The Gift of Grace 20
William Paley on the Holy Spirit 21
Holy Spirit as having intelligence 21
Holy Spirit in the Epistles 22
God that worketh in you 28
The work of Angels 30
Spirit is as Spirit does 30
Index of passages quoted 32
Introduction
The word translated Spirit in Scripture has so many different meanings, even though it is translated from very few original Hebrew and Greek words, which is why a study such as this must be comprehensive. For example, Spirit can mean: God, angels, Jesus, miraculous power, life, God's word, doctrine (false or true), spirituality, the human mind, breath, and wind, to cite most of it's translated terms. Basically, it has to do with the intangible, but in its application to human life, dictionaries generally define it as soul or mind. Thus it is essentially linked with intelligence and invisible activity. When divine intelligence is involved, definition becomes even more difficult. Translators have their problems in deciding whether the word should have upper or lower case and whether it means the human spirit, or the Spirit of God, for in some cases it can mean divine power, in other cases human thinking and occasionally, the Word of God, either spoken or written. Finally, there are instances where it just means human life or breath.
However, most Bible expositors would agree that Scripture, generally, uses Spirit as representative of the Almighty, both in existence and operation, which is why it is often prefixed by the word Holy.
The problem with such a word study is that one can become rather obsessed with terminology at the expense of meaning and application. There is always the temptation to stray outside the general tenor of the subject, but we shall endeavour not to do this, nor to try to expound towards a pre-determined objective, but, as much as possible, be led by Scripture itself.
To reach any sort of conclusion, it is imperative that we investigate almost all instances in Scripture where Spirit and Holy Spirit occur, and since this can be somewhat tedious, we beg the reader's indulgence as we look at each usage group.
There tends to be a mysticism attached to this subject, causing some people to constantly mistake the effect for the cause, and there are people of nearly all religious persuasions who are prone to attribute an emotional response to spiritual issues as possessing the Spirit itself, which is not Spirit as Scripture defines it. (A few later comments taken from William Paley's writings are of interest in this respect.)
Where it is considered helpful we shall add a summary at the end of a section.
Hebrew and Greek original words for Spirit
The word translated spirit in the Old Testament is overwhelmingly from the Hebrew word
ruach, which means wind. There may be the odd exception, but, they add up to more than
240 occurrences. Similarly, in the N.T. the Greek word translated spirit, is almost exclusively from pneuma which again has the basic meaning of wind, and has over 280 occurrences. Thus, we learn very little from the original words other than they have to do with intangible things that are active. However, more than breath is conveyed when we meet phrases in Scripture like the mind of the Spirit (Rom. 8:27), for then we are directed to divine intelligence, where the Spirit is the invisible power by which the Almighty operates.
Christadelphian definitions The following definitions of Spirit of God and Holy Spirit as defined on page 2 in The Declaration, issued by the Christadelphian Office in 1967, are helpful as a start:
The Spirit of God: "His power by which He sustains creation, is everywhere present, and reveals and fulfils His will."
The Holy Spirit: The same power of God directed to fulfil any special purpose, as in His redeeming work."
To define the Spirit of God as power is a correct and necessary prerequisite, for it is indeed divine energy that brought about all creation and sustains it on a scale we do not, and cannot, comprehend.
It is also most important to note from the definition of the Holy Spirit above, that it is
redemptive, for we shall find this confirmed repeatedly as we progress in our study.
God"s Spirit in the Old Testament
As already mentioned, the basic meaning of spirit in the O.T. is breath or wind, and both words are generally from the same Hebrew word ruach. Thus Job says:
The Spirit of God hath made me, and the breath of the Almighty hath given me life (Ch. 33:4).
To avoid repetition, breath in this passage is actually from nishma, but, generally in the Old Testament, it is from ruach. Job obviously knew he was not created in the unique way Adam was, he is simply using the concept of the breath of God as general creative power. Thus whatever is invisible and powerful is generally termed spirit.
Although the terms Spirit of God and Spirit of the LORD are much more common than Holy Spirit in the Old Testament, there is strong evidence that they often mean the same thing.
Let us first cite a few examples: At Creation, the Spirit of God moved on the face of the waters (Gen. 1:2). It represents the omnipresence of God (Psa. 139:7). It came upon Bezaleel (Exod. 31:3) and gave him and his fellow workers wisdom (v. 6). In Num. 27:18, the Spirit came upon Joshua, the context showing that it was from God. In Judges 3:10, 6:34, 11:29, 13:25, the Spirit of the LORD came upon Othniel, Gideon, Jephthah and Samson, respectively; the purpose being to assist them in their work of judging the nation.
The Spirit of the LORD that came upon Saul in 1 Samuel 10:6 is also called the Spirit of God in v. 10. It departed from him when the Spirit of the LORD came upon David at his anointing (1 Sam. 16:13-14).
None of the above characters worked specific miracles by this endowment, but they were certainly assisted by it in different ways, as God required.
To suit God's purpose, His Spirit, on rare occasions, influenced people who were against His own servants, as in the case of Balaam (Num. 24:2-3). Also the men sent to capture David (1 Sam. 19: 20). It even caused Ahab's false prophets to utter lies so that Ahab would be slain in battle (1 Kings 22:23).
The Spirit of God came upon three of the lesser-known Hebrew prophets, who delivered messages from God: Azariah (2 Chron. 15:1), Jehaziel (2 Chron. 20:14), and
Zechariah (2 Chron. 24:20). ·
From Isaiah 11, there are many manifestations of God's Spirit prophesied as applying to the coming Messiah (Christ), in the form of wisdom, understanding, counsel, knowledge, etc. In chapter 32:15 its outpouring makes the wilderness fruitful. In chapter 40:7 it causes grass to wither. In chapter 44:3 it is, significantly called a blessing, and in chapter 59:19 it fights battles.
In Ezekiel 1:20-21, it is the Spirit of God, Spirit of the Lord, or simply the Spirit, that directs the movements of the Cherubim, and also Ezekiel himself(Ezek. 2:2, 3:12, 14, and 24.8:3. Also chapter 11:1, 5, 24 and chapter 37:1, 43:5).
The Spirit of Redemption
Obviously, because God Himself is holy, His Spirit is always holy, but we shall find that Spirit is sometimes used in a redemptive sense without that prefix, and that it can equally apply to God's redemptive work in the form of miraculous power.
Returning, then to the term Spirit of God as it appears in the opening passage of scripture, we first meet it as pure creative energy:
In the beginning God created the heaven and the earth. And the earth was without form, and void;
and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light (Gen. I:1-3).
However, after creation, and the fall of man, it was appropriate that God's spirit be mostly focused on reclaiming fallen mankind, through the medium of His angels, prophets, and priests, and finally the Lord Jesus Christ. Therefore, when man deteriorated morally up to the time of the Flood, God speaks of His Spirit as an expression of His moral character:
And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years (Gen. 6:3).
Thus, it is always the same one Spirit of God, but with different manifestations; sometimes an expression of His character. sometimes expressing His dynamic power. The Holy Spirit is only one of many manifestations of the all-pervading Spirit of God. Note, for example, how the parallelism of Psalms 51:11, and 139:7, connect both God's Holy Spirit, and His Spirit, with His presence:
Cast me not away from thy presence; and take not thy holy spirit from me (Psa. 51:11).
Whither shall I go from thy spirit? or whither shall I flee from thy presence? (Psa. 139:7).
But returning to Isaiah, there is a prophecy that can apply to none other but Christ:
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the LORD 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 the LORD; (Isa. 11:1-2).
The passage is all about our Lord's redemptive ministry, and it can be seen that it addresses his many spiritual attributes, and his spiritual teaching. Yet the next verse shows that it would also have dynamic results.
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 of his lips shall he slay the wicked (v. 4).
Later in Isaiah we find a similar passage that is quoted in the Gospels:
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn ( Is 61:1-2).
Again, these passages present God's Spirit as having many moral manifestations in spiritual teaching such as wisdom, counsel and comfort, but also involving might, or power.
Christ's further redemptive work is then expressed in Is 42:7:
To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
From these passages, comfort and counsel would apply to the current work that Christ is doing as High Priest, and later, we shall connect them with some of his own words·about the Comforter in John 14 and 15.
Conclusions
It seems clear that one outstanding work of God's Spirit is hugely redemptive, in seeking and saving sinners from error, but when necessary it is judicial in the punishment of those rebellious sinners who spurned it.
Inspiration in the Old Testament
When God speaks through men it is called, inspiration, and there are many examples of this in the Old Testament. Yet although Peter informs us that "holy men of God spake as they were moved by the Holy Spirit" (2 Peter I :21), the prophets themselves, claimed to speak by the Spirit of the Lord (not by the Holy Spirit). From this we deduce that Spirit and Holy Spirit mean the same in that particular work, which is always redemptive in purpose.
Thus the prophet Micah wrote:
But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin (Micah 3:8).
Notice again, that although Micah's work was redemptive, it also included judgment and
might, as powerful proof of the prophet's divine authority.
David also claimed inspiration:
The Spirit of the LORD spake by me, and his word was in my tongue (2 Sam. 23:2).
Also Ezekiel:
And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, 0 house of Israel: for I know the things that come into your mind, every one of them (Eze. 11:5).
Several times Ezekiel speaks of the Spirit of the Lord lifting him up and carrying him away. Thus, the predominant usage of God's spirit in the Old Testament, is always redemptive, but with the dynamic aspect, performing a supportive role.
Spirit Gifts in the Old Testament
We should not be surprised to discover that special Spirit gifts were bestowed in the Old Testament. They were given to the 70 elders who assisted Moses in his instructive and administrative work:.. will come down and talk with thee there: and I will take of the spirit'which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone (Nurn 11:17).
Similarly; with the workmen who helped prepare materials for the tabernacle it gave special skills.
And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office (Exod. 28:3).
God's Spirit also came on men like Joshua, Gideon, Jephthah and Samson, in their work of delivering and judging Israel (Deut. 34:9, Jud. 6:34, and 11:29, 14:6).Yet, there is never any indication that any of these special gifts remained with these people a"rter serving their allotted purpose, which is a significant point tQ. remember when we come to consider the Spirit gifts of the New Testament.
In the case of Joshua, we are told in Deut. 34:9, that he was fall of the spirit of wisdom, because of the laying upon him of the hands of Moses. Yet in Num. 27: 18, when Moses is instructed to do this, we learn that the spirit was already in Joshua. This obviously means
that Joshua was simply a spiritual man. It is important to be aware of these different meanings.
General conclusions from Old Testament usage of Spirit of God
Overall, it seems that the terms Spirit of God and Holy Spirit are interchangeably used, but Holy Spirit has more to do with God's character and presence, and seems mostly, the means whereby He acts upon men, to achieve His redemptive will. Thus, the holy spirit that David asked to retain in Psalm 51, was, in the circumstances of his penitence, more likely to be what Scripture calls the spirit of grace, (on which we shall have more to say later), whereas the Spirit that motivated him to write poetry and prophesy was a miraculous gift from God. Yet, sometimes the spirit means no more than a spiritual disposition, or spirituality. It is most important to recognize these distinctions.
Spirit and Spirit of God in the New Testament
We are told much more about the Spirit in the New Testament than in the Old Testament, especially the Holy Spirit, which we will consider separately, a little later. Once again the activities are varied. The Spirit of God came upon Jesus, in full, at his baptism (Matt. 3:16, Mark 1:10, John 1:32-33). He was "led of the Spirit" into the wilderness of temptation (Mark 1:12, Luke 4:1). In Matthew 12:28, he cast out devils by the Spirit of God (interestingly, termed the finger of God, in Luke 11:20).
Jesus taught about being born of the Spirit (John 3:5-6) and that it was not given by measure to himself. (John 3:34). He taught that the spirit quickens, and that his words were both spirit and life (John 6:63).
The following passages show again that Spirit and Holy Spirit are the same. In their respective narratives about the conferring of the Holy Spirit on Jesus at his baptism, Matthew uses Spirit of God (Matt. 3:16), Luke uses Holy Spirit (Luke 3:22), and John uses the Spirit (John I :32). Also, both terms occur together in one verse in John chapter 7:
But this spake he of the Spirit, which they that believe on him should receive: for the Holy Spirit
was not yet given; because that Jesus was not yet glorified (v.39).
The term Spirit of truth is used by Jesus in both John 15:26 and 16:13 in reference to the Comforter who was to come. In John 14:26, Jesus also calls it the Holy Spirit. Hence, in that particular context, the Comforter and the Holy Spirit are synonymous terms. We shall look again at these passages when we consider the Comforter separately.
In Acts 2:4 Spirit and Holy Spirit are again the same, and also in Acts 5.3 and 9. Stephen taught by the Spirit (Acts 6:10). In Acts 8:29 the Spirit is said to have spoken to Phillip, and in v. 39 that it transported him to Azotus. The Spirit likewise spoke to Peter (Acts 10:19 and 11:12).
Agabus signified by the Spirit (Acts 11:28), and the Spirit suffered not Paul to go to
Bithynia (Acts 16:7). The Disciples at Tyre warned Paul, through the Spirit, not to go to Jerusalem (Acts 21:4).
Thus in various ways we are shown that God is continually at work through the medium of His Spirit.
Flesh and spirit (spirituality)
When spirit is used in contradistinction to the flesh, it mostly means the spiritual mind, or a spiritual disposition (spirituality), and rather less frequently, the human mind itself. In these cases the is in small case, or should be if the context demands it.
The following passages also mean spiritual-thinking, or spirituality:
The spirit indeed is willing but the flesh is weak (Matt. 26:41).
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of 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 (John 3:5-6).
Spirituality, or spiritual thinking, originates from God, whether taught by direct revelation to prophets and apostles, or to believers who read what they had written. Hence people who began their spiritual lives at baptism, through understanding and thinking on true Godly teaching, can be said to be of the Spirit.
The following passage is a little more complex:
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life (John 6:63).
The translators' use of the lower case for spirit indicates their conclusion that it refers to spirituality, which is confirmed by the Lord's statement that his own words or teaching, is also spirit (or spiritual), and as such, can give life to all believers who obey them.
It is helpful, that in Romans 7 Paul uses mind and flesh as synonymous with spiritual
and carnal, clarifying that by the flesh, he often means fleshly thinking:
For we know that the law is spiritual: but I am carnal, sold under sin (v14). / thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin (v. 25).
In chapter 8 he expresses both as different ways of walking:
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit. (vvl and 4).
Yet in the next verse, we discover once again that, both flesh and spirit have to do with the human mind:
For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit
the things of the Spirit (v.5).
Notice that the translators have, here, used spirit with a capital J.. as being the source of spiritual knowledge.
The same concept of spiritual and fleshly thinking is then pursued by the apostle:
For to be carnally minded is death; but to be spiritually minded is life and peace.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be (v. 6-7. vv.9 and 12).
Paul advised the Corinthians that the disciplining of the man who had his father's wife would be destructive to the flesh but saving to the spirit, using spirit with lower case J.., as applying to his spiritual thinking, or his spirituality (lCor. 5:5).
That human thinking is either fleshly or spiritual, is confirmed in 2 Cor. 7:1:
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the
flesh and spirit, perfecting holiness in the fear of God.
Again in Eph. 2:3:
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
When writing to the Galatians Paul dwells much onflesh and Spirit:
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Gal. 3:2-3).
But in the next chapter, which is a continuation of the same argument, it is the Spirit of Christ that is within them, which is another expression for having the same disposition of mind that Christ himself demonstrated:
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father (Gal.4:6).
In chapter 4:29, Paul describes the persecution of Isaac by Ishmael, as committed by the one born after the flesh, against the one born after the Spirit. But here, flesh and the Spirit are meant to distinguish between those born in the line of the Abrahamic Promises and those who are not. This is why he goes on to say even so it is now, meaning all true believers, having been born of the Spirit through baptism into Christ, who should now have a totally non-worldly way of thinking.
But, such spirituality must be maintained, to prevent any reversion to fleshly thinking, and requires a constant mental battle. Hence:
t This I say then, Walk in the Spirit, and ye shall not fulfil the lust 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: so that ye cannot do the things that ye would. (Gal. 5:16 and 17).
Thus, we are taught that spirituality is not something that comes without effort. For in chapter 6, Paul continues:
For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit
shall of the Spirit reap life everlasting. (v8).
It is similar in the letter to the Philippians, but this time, spirit is used in contradistinction to the law of circumcision
For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Phil. 3:3).
Another example of spirit with lower case is where Paul speaks of being absent from the Colossian brethren in the flesh (bodily), but with them in spirit, i.e. in thought
For though I be absent in the flesh, yet am I with you in the spirit, (Col. 2:5).
A passage said to have been altered by a trinitarian pen is 1Timothy 3:16:
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
The correct reading should begin "he who was manifested in the flesh, justified in the Spirit" The flesh here refers to Christ's mortality,justified in the spirit meaning that he was declared righteous by God in his redemptive work (Rom. 3:23-26).
But Spirit as against flesh sometimes means spirit-nature as against mortality. That is the spiritual body of those given immortality. For example, Peter uses Spirit and.flesh to describe the two natures Jesus had; the one during his ministry, and the one bestowed after his resurrection, which is why the upper cases is correctly used:
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit (lPet 3:18).
Yet, in the very next chapter, when speaking of believers, spirit has a lower case :£ to denote spiritual thinking.
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit (ch 4:6).
Conclusions
Spirit, when used in conjunction with flesh, mostly has to do with Godly thinking as against carnal thinking, but on rare occasions, it means the nature of the immortal bodies of the resurrected saints.
Spirit as God's Word or scriptural teaching
Jesus referred to his teaching as spirit in John chapter 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.
In Ephesians chapter 6:17, the apostle Paul applies it to Scripture as a whole:
And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
And also, with lower case in reference to his own teaching:
In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ (1 Cor. 5:4).
In two other places, he actually calls false teaching spirit:
For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him (2 Cor. 11:4).
That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by Zeller as from us, as that the day of Christ is at hand (2 Thess. 2:2).
Note also that the parallelism of 2 Cor. 11:4 above, indicates that spirit is allied with the Gospel itself.
There is a passage in 2 Corinthians 3, about Israel under the Old Covenant, having a vai/ over their faces, which also uses the term Spirit of the Lord. After having contrasted the spirit with the letter, in v. 6, the apostle continues:
But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it
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 we 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. Therefore seeing we have this ministry, as we have received mercy, we faint not (vlS-18).
The subject is clearly about the teaching (or ministry) of the New Covenant. The Lord here referred to, is not God, but Christ. He was the embodiment of that new glory amongst them, and the transforming influence of the gospel of the New Covenant, as against the teaching of the Mosaic law.
Also, in John's first epistle, he also uses spirit in differentiating between true and false teaching.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false
prophets are gone out into the world Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. (ch 4:1-3).
So, again, but in a slightly different sense, we discover that the term spirit is closely associated with teaching, both from God, and also from the thinking of man.
Spirit as a disposition of the human mind
The passages where spirit with lower case is used are far too numerous to list in total, but in the Old Testament, we can perhaps recall expressions like "a right spirit", "a contrite spirit", "a broken spirit", "a haughty spirit" and "an excellent spirit". We also read that Pharoah's spirit was troubled (Gen 41:8), and that Israel in Egypt suffered "anguish of spirit" (Exod. 6:9). We are told that Samson's spirit was "revived" (Jud. 15:19), and, about the spirit of Job's understanding (Job 20:3),
In the New Testament, Jesus spoke of"the poor in spirit (Matt. 5:3). He told James and John that they knew not what spirit they were of (Luke 9:55).
In the Epistles, we read of fervence in spirit (Rom. 12:11); the spirit of the world
(I Cor. 2:12); that our body and spirit are God's (lCor. 6:19); that Titus was refreshed in
spirit (2 Cor. 7:13), and that Paul and he, walked in the same spirit (2 Cor. 12:18).
All these examples indicate that spirit in Scripture is very often used as an expression of human thought.
Spirit as life
There are several occasions where spirit means life. In the Old Testament it is translated from the Hebrew word ruach, For example:
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it
(Eccl. 12:7).
But as was said earlier, mostly it is translated breath.
Likewise, in the New Testament, from the Greek word pneuma :
And her spirit came again, and she arose straightway: and he commanded to give her meat
(Luke 8:55).
And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit
(Acts 7:59).
Defining Holy Spirit
In further exploring Holy Spirit, we shall discover that it is a biblical term not very easy to define. For example, all believers should display a holy spirit, in the sense of a holy disposition of mind, and there are instances when it can simply mean a spirit of holiness, as translated in Rom. 1:4. That God can and does produce this kind of mind in believers is beyond question, but it should not be confused with His own dynamic Holy Spirit that has many miraculous manifestations. It is perfectly true that holy means set apart, or sanctified, and that God's dynamic Spirit was once focused particularly on specific miraculous gifts, used for special purposes, in apostolic times (Spirit gifts). However, to make this a general definition of the Holy Spirit, is too restrictive, and does not answer every usage of the term; especially since there are occasions when miraculous acts are ascribed to the Spirit without the prefix holy. Also, we shall find later that it does not define Holy Spirit as used in the Old Testament.
Then again, there is an aspect of the Holy Spirit that focuses particularly on human redemption and salvation, which we must examine separately. Hence, a more general definition is demanded. So let us start with the beginning of the Bible and look at examples as they occur:
Swprisingly, Holy Spirit occurs only three times in the Old Testament. In fact, we reach the Psalms before we find the first reference, and the other two are in adjacent verses in Isaiah.
The Psalms passage is:
Cast me not away from thy presence; and take not thy holy spirit from me. (Psa 51:11).
We know the psalm to be about David's confession of his terrible sin with Bashsheba. The context suggests that the holy spirit he wishes to retain was not some special spirit gift, for the parallelism of the passage explains that he is only pleading for God not to forsake him, so that he may retain a spirit of holiness. The previous verse confirms that moral cleansing is the meaning.
Create in me a clean heart, 0 God; and renew a right spirit within me (v.10).
David is not only requesting forgiveness, but also, help from God to start again with a changed life. This aspect of the Holy Spirit complies with the secondary definition of Holy Spirit given in the Declaration, as being a redemptive power.
The remaining passages are both in Isaiah 63:
But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them (v.10).
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? (v. 11).
It is obvious that the first of these two passages cannot apply to Spirit gifts. In context, both are rather similar to Psalm 51:11, especially, since they follow on from an announcement about God's mercy towards an erring nation:
I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses (v.7).
The term holy Spirit in v. 10, refers to God's holiness being affronted by man's disobedience, and when v. 11 speaks ofit being given to Moses, the context suggests it has more to do with its effect on his character as mediator, rather some special miraculous gift he possessed. Thus, Holy Spirit in all three passages seems to apply to the redemptive nature of God's character working to restore sinners through His lovingkindness.
Holy Spirit in the New Testament
In the New Testament there are considerably more references to the Holy Spirit, most of which, in the Authorised Version, are translated as Holy Ghost, but in our survey we shall maintain the more familiar term of Holy Spirit, starting with Matthew and, as much as is possible, viewing each passage sequentially, with a brief comment. However, to save space, corresponding passages in other gospels, are simply referred to. Where· necessary a diversion may become necessary, but the general trend is from Matthew through to Revelation.
It is difficult, from any concordance to arrive at an overall definition of the Holy Spirit, but, it becomes clear that it frequently has much to do with human redemption, which is exactly what was found with the Old Testament references. The list below sets out the various categories of its operations:
It was the means whereby Jesus was born.
Now the binh 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 Spirit. (Matt. I :18 & 20. Also Luke 1:35).
It would be with what Jesus would later baptize certain people:
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and with fire: (Matt. 3:11, Mark 1:8, Luke 3:16, John 1:33 and 7:39, Acts 1:5 & 8 and Acts 2:33).
In the Luke record, Jesus promises the Holy Spirit to those who ask:
If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? (Luke 11:13).
Obviously this cannot apply to miraculous gifts, for they were never administered by request. Thus Jesus must have meant the Spirit of Grace by which spirituality may come. Jesus said to the woman of Samaria "God is a spirit and they that worship him must worship him in spirit and in truth". He was referring to the spiritual life of a believer, which always requires divine assistance, and which is termed grace to help in Heb. 4:16.
Later in Luke, Jesus promises to send divinely-given power, but only to his disciples, and not until he had been raised from the dead:
And, behold, I send the promise ofmy Father upon you: but tarry ye in the city of Jerosalem, until ye be endued with power from on high (Luke 24:49).
Just prior to his death, Jesus confirmed this promise to his disciples by breathing on them:
Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: Whose soever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained. (John 20:21-23).
This could not have been an actual imparting of power since, at that time, there were only 10 disciples present. We know Thomas was not there, and Matthias was yet to be chosen to replace Judas. They had all done miracles in his name, on many previous occasions, but this was clearly something different. His breathing on them was a visual foretelling of what was to happen later in the outpouring of the Spirit, on the Day of Pentecost. Luke, the writer of the book of Acts, records in two places, in chapter 1, that Jesus had promised this:
For John troly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence (Acts 1:5).
But ye shall receive power, after that the Holy Sprit is come upon you: and ye shall be witnesses unto me both in Jerosa/em, and in all Judea, and in Samaria, and unto the uttermost part of the earth (Acts I :8).
Note, that two of the three above passages teach that this divine bestowal at Pentecost involved power. This is also confirmed in the book of Acts:
And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance (Acts 2:3-4).
Notice in particular that, in this passage the term Holy Spirit is also shortened to Spirit, so that it cannot be said that Spirit without the prefix Holy always means something different. Peter, in this same chapter, confirms in his speech to the people that this was the outcome of what Jesus had promised to his disciples in his ministry.
This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear (Acts 2:32-33).
Later on in the Acts the same Holy Spirit descends upon the very first Gentile converts. This is often termed the Gentile Pentecost.
While Peter yet spake these words, the Holy Spirit fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit (Acts 10: 44-45).
As can be observed, this outpouring was also with power and is likewise called a gift. Peter identified this gift bestowed on Gentile believers as the same as that given to the apostles at Pentecost:
Can any man forbid water, that these should not be baptized, which have received the Holy Spirit as well as we? (Acts 10:47).
And later, when recounting this incident at the Jerusalem Council:
And as I began to speak, the Holy Spirit fell on them, as on us at the beginning.
Then remembered I the word of the Lord. how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Spirit. (Acts 11:14-15). Also in Acts 15:B.
Conclusions
Having assembled all the relevant passages under the last heading, we are in a position to define what John the Baptist meant in his speech to the people about the coming One who would baptize them with the Holy Spirit and with fire. Since the Pentecost outpouring was accompanied by as it were fire (Acts 2:3-4), it seems consistent that this detail was also a fulfilment of John's prophecy, which in utterance and in fulfilment, applied to groups of people rather than to individuals. Both with the apostles at Pentecost, and with Cornelius and his associate Gentiles, these manifestations were visible proof of divine authorization. In the first case, it was accompanied by fire and speaking with tongues. and in the second case, only by speaking with tongues.
It should be emphasized that in both cases it happened to only a few. There is compelling evidence that the outpouring at Pentecost was only upon the 12 apostles and
not on any other disciples, for only they are said to have done mighty works following this (Acts 2:43).
The Laying on of Hands
The primary purpose of the laying on of hands was to show divine approval of some special service, or the imparting of a particular blessing. Thus, Moses laid his hands upon Joshua at the commencement of his work, and God imparted to him a spirit of wisdom to lead the people:
And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses (Deut. 34:9).
In both Acts and the Epistles there are several references to this action, which in some cases was a blessing on a particular venture, and in other cases, the imparting of spiritual gifts for a specific work. The passages are as follows: Acts 6:6, 8:17-19, 9:17, 13:3, 19:6,
28:8, 1 Tim. 4:14, 2 Tim. 1:6, Heb. 6:2.
Acts 6 is where seven disciples, amongst whom were Stephen and Philip, were selected to help the widows in Jerusalem. It is said of these seven:
Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business (v. 3).
It should be noted that these seven disciples had already received the power of the Holy Spirit, which, in Stephen's case, enabled him to speak with great authority at his trial (Acts 7), and Philip to work many miracles in Samaria (Acts 8). So, in their case, the laying on of hands was a dedicatory blessing for their new work:
Whom they set before the apostles: and when they had prayed, they laid their hands on them
(Ch. 6:6).
However, in the case of the conversion of Saul, in Acts 9:17, he received the Holy Spirit after the laying on of the hands of Ananias:
And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Spirit.
Thus, it can be assumed with confidence that in the commissioning of Saul and Barnabas to preach to the Gentiles, the laying on of hands was an authorising blessing only, since they also had already been given Holy Spirit power:
And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, departed unto Seleucia; and from thence they sailed to Cyprns (Ch. 13:3-4).
Acts 19 is about the giving of the Holy Spirit to 12 disciples at Ephesus who only knew John's baptism, and were rebaptized into Jesus:
And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied (v. 6).
In this isolated case, the giving of the Holy Spirit was divine confirmation of their rebaptism into the new aspect of God's work that John himself had predicted would come.
The final reference to the laying on of hands in Acts, is in ch. 28, in the healing of the father of Publius by Paul, on the island of Melita. In this case it was a healing miracle only: And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom
Paul entered in, and prayed, and laid his hands on him, and healed him (v. 8).
The two passages in Timothy which refer to the laying on of Paul's hands upon the young man himself, to receive Spirit gifts, term the gifts respectively as: the gift of prophecy and the gift of God:
Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery ( I Tim. 4:14).
Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands (2 Tim. I:6).
The passage in Hebrews 6:2, speaks of the laying on of hands as a subject Paul had no time to deal with in the letter, which strongly suggests that it was an issue that needed considerable explanation.
Conclusions
Thus there is no fixed pattern in the matter of laying on of hands; sometimes 1t 1s accompanied by the giving of Spirit gifts to that particular person; sometimes a healing action, and on other occasions, just a blessing on a new preaching venture.
Blasphemy against the Holy Spirit
Following on from the last point, the performing of miracles such as healing and speaking in tongues were an external endorsement of a spiritual change that had happened internally. This helps us to understand what Jesus meant when he taught about blasphemy against the Holy Spirit:
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be forgiven unto men.
And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come (Matt 12:31-32).
Although the Lord's enemies might have doubted his teaching, they could not explain away his miracles. In their presence he had cured a paralysed man, and had forgiven his sins. When they questioned his authority to do the latter, he showed them that his power to heal was proof of his authority to forgive sins (Matt 9:6). On another occasion he urged that though they doubted his word, they should consider his miracles:
Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake (John 14:11).
Thus, when unbelievers attributed his miracles to the power of Beelzebub, they were denying the only remaining evidence of his divine authority, and placing themselves outside the opportunity for salvation. Hence, they could never be brought to repentance. The impediment, however, was on their side, not God's.
Baptism in the name of the Father, Son and Holy Spirit
There is only one passage that says this, and its veracity has been seriously questioned by some Bible students, on the grounds that it was never quoted by any of the early Christian fathers. The passage is:
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations. baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen (Matt. 28:18-20).
However, even though this baptismal formula is never once used in either the Acts, or the Epistles, the passage itself appears in all three of the oldest gospel Manuscripts, so we must accept it as it stands. Yet, in no way does it teach the Trinity, for it does not state that the three persons are one God. The only seeming problem is the use of the word name regarding each of the three. Often in Scripture name is used for !l cause rather than a person, so it is not difficult to understand the passage as meaning for the sake of the Father, the Son, and the Holy Spirit.
We have seen, earlier, that the work of the Holy Spirit is essentially redemptive, thus this passage is teaching that Jesus through the medium of the Holy Spirit, has brought
about God's salvation to mankind. Thus, God is the instigator, Jesus the reason, and the Holy Spirit the means.
Inspiration in the New Testament
In the New Testament, Peter confirms that "holy men of God spake as they were moved by the Holy Spirit" (2 Peter 1:21). Also that David and Isaiah spoke by the same means (Mark 12:36, Acts 1:16 and 28:25). Yet there is no evidence that the disciples of Jesus, prior to his resurrection, were similarly inspired. So we must explain the following passage in Mark:
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, bu/the Holy Spirit (Mark 13:11).
This is a prophecy that was fulfilled after Pentecost. As we have already said, the miracles the disciples performed during the ministry of Jesus were done in his name. "He gave them power", we are told in Mark 6:7.
But there were prophets in Israel in those times, being still under the Mosaic covenant, who spoke via the Holy Spirit. One of the earliest was Simeon:
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 Spirit was upon him. And it was revealed unto him by the Holy Spirit. that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do/or him after the custom of the law... (Luke 2:25-27).
In passing, we note once again, that Holy Spirit is shortened to Spirit in this passage, establishing again, the difficulty in distinguishing between the two where the context is uncertain. Later on, there were Spirit-guided prophets among Christian believers, one of these being Agabus, who warned Paul of things soon to happen to him in Jerusalem:
And as we tarried there man_v days, there came down from Judaea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles (Acts 21: I 0-11).
When the apostles preached the Gospel, we learn that it was also by inspiration:
For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you/or your sake
( I Thess. I :5).
Also, when they quoted from the Old Testament, it was what the Holy Spirit had said.
For example, in quoting from the Psalms:
Wherefore (as the Holy Spirit saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness (Heb. 3:7-8).
In all of these cases the Holy Spirit was the medium whereby men were guided by God (See also Heb. 9:8 and I 0:15-16).
Filled with the Holy Spirit
To be filled with or to be full of, the Holy Spirit, usually means to be divinely inspired to be a teacher, and it was very much a Luke expression. It was foretold by the angel regarding John Baptist:
For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. (Luke I: 15.)
The Holy Spirit descended on Jesus when he was baptized (Luke 3:22). He was/Uled with the Holy Spirit just prior to his temptation, and was led of the Spirit, to be tempted in the wilderness (Luke 4:1).
This confirms that the two terms are quite interchangeable, within this special
miraculous context.
Among other New Testament characters said to be filled with the Holy Spirit are, Elizabeth (Luke I :41), Zacharias (Luke I :67), and in Acts, Peter (4:8), the seven deacons (6:3), Stephen (6:5 and 7:55), Barnabas (11:24), Paul (13:9), and the disciples (13:52).
Conclusions
In the whole of Scripture, the work of inspiration was specifically to do with teaching, and in writing that "holy men of God spake as they were moved by the Holy Spirit," Peter in 2 Pet. I:21, is informing us that it was not a continuous operation, but periodic. The individuals concerned, and the frequency of the inspiration, depended upon divine prerogative.
The Comforter
We must again confirm, from an earlier consideration, that comfort and counselling were a particular work of the Holy Spirit given to the Messiah:
And the spirit of the LORD 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 the LORD. (Isa. I I :2).
Also that, in Is. 9, Counsellor was a title specifically attributed to him:
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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace (v. 6).
It is quite understandable that we tend to apply all this to the Millennial work of Christ after his return, without realizing that the longest period of his work is not in the Millennium, but is taking place right now, and is therefore a most important aspect of the work of the Holy Spirit through Christ at the Father's right hand.
Another passage from Isaiah, already quoted, is in chapter 61:
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort
all that mourn (v. 2).
We can also link this reference to comfort with the deep sorrow the disciples were to have when Jesus died, and of which he said,
And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your
joy no man taketh.from you (John 16:22).
There was a great need for both counsel and comfort for these disciples after Jesus had ascended, and that assurance of a new source of counsel and comfort, similar to that which they had enjoyed during his ministry, would be to them most welcome.
The Comforter passages in John's Gospel are as follows:
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever (Ch.14:16).
But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (Ch.14:26).
But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of
truth, which proceedethfrom the Father, he shall testify of me (Ch.15:26}.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the
Comforter will not come unto you; but if I depart, I will send him unto you (Ch.16:7).
Conclusions
From these passages, we can gather the following information about the Comforter:
1. It comes from God. 2. It will stay for ever. 3. It is called The Holy Spirit. 4. It would be sent in Christ's name. 5. It would help them remember. 6. It is defined as the Spirit of
truth. 1. It would testify of Jesus. 8. It could not come until Jesus had departed. 9. Jesus 1
himself would send it.
The word comforter in the Greek is parakletos, meaning helper, and all the above aspects of its work would appear to apply specifically to the disciples. But, there is one other most important aspect, that is not mentioned in any of the above passages, which we find in v. 18 of John 14: "I will not leave you comfortless: I will come to you". Here, Jesus himself is in the role of Comforter, for, although the initial source was God, it was only after Jesus had ascended to His right hand that the special help would come. It would be as if Jesus were to be amongst them once again, but in spirit, not in person, as an ever-present
helper. Yet. this does not allow us to identify Jesus with the Holy Spirit, in the way trinitarians do, for God was the initiator, and Jesus was the impacter, on his Father's behalf.
One passage in Acts speaks of the comfort of the Holy Spirit:
Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied
(Acts 9:3I).
The sense seems to be that, now that the persecution by Saul had ceased, believers were able to increase in numbers and spiritual strength, under the consolation of Spirit-guided apostles, yet, always under the direction of the Chief Shepherd; the risen Christ.
It is interesting, in passing, that some of the ancient Jewish Rabbis thought that the Hebrew word Menachem, meaning comforter, was actually one of the names of Messiah (Everyman 's Talmud by A. Cohen).
In essence, the Holy Spirit, in the form of helper to the disciples, was the Spirit of truth, as opposed to the spirit of error. Hence the apostle John, himself a recipient of this divine help, wrote:
We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error (I John 4:6).
Holy Spirit with and without the definite article
Many of the Holy Spirit passages quoted in the New Testament, are without the definite article, in the Greek, reading simply holy spirit, and because there is no consistency in this, it is impossible to reach any firm conclusions. For example, the passage in Matthew 1:18, about Mary being, with child of the Holy Spirit, does not have the article, when one would have assumed it should have. There is no article in Matthew 3:11, in John's foretelling about the disciples being baptized of the Holy Spirit. Yet, the parallel records in Mark 1:8 and Acts 2:33, have it. Luke I :67, which tells of Zacharias being filled with the Holy Spirit, has the article, whereas, regarding Simeon, in chapter 2:25-26, there is no article. When the Holy Spirit came upon the apostles in Acts 2:4, there is no article, but there is in chapter l0:44, regarding its being given to the Gentiles. Again, when Peter recounts this happening in Acts 10:47, 11:15, and 15:8, there is no article.
When Paul asked the men of Ephesus if they had received the Holy Spirit, in Acts 19:2, it is without the article, yet when they received it in v. 6, it is with the article. Thus it cannot be maintained that Holy Spirit when used without the definite article is not the miraculous type.
The Holy Spirit given to believers
As mentioned previously, there is no evidence that the miraculous gifts conferred at Pentecost fell on anyone other than the 12 apostles, at that time. It was only those twelve who were told by Jesus to wait at Jerusalem for it (Luke 24:33 and 49), and Acts ch. I confirms this:
Until the day in which he was taken up, after that he through the Holy Spirit had given commandments unto the apostles whom he had chosen ... But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (vv. 2 and 8).
As confirmation of this, it was they only who performed miracles afterwards; And fear came upon every soul: and many wonders and signs were done by the apostles (Acts 2:43).
