the
SPIRIT
by
Aleck Crawford
a
general
exposition
on
new testament
usage
National Library of Australia
Card Number and ISBN
0 9596765 0 6
Published by:
The WordTypeset
6 Ingomar Court
Hallett Cove 5158
South Australia
1976
Republished 1990
Internet Edition 2001 [in HTML]
Orders for the book from above postal address or email
PREFACE
This general exposition has as its aim the positive exegesis of the word Spirit (and related subjects) as used in the New Testament1. This subject has long been neglected, with the result that there is a great deal of misunderstanding evident in the Brotherhood today. It is hoped that this treatise will remove some of the haze so that we can manifest together the fruits of the Spirit rather than the “spirit of man”.
There are basically two2 current views on this subject in the Brotherhood, which is sad, because there should only be one the first:
- The Holy Spirit power of God has been poured out in the past (and will be in the future) in certain epochs for specific purposes. Those who received this power manifested it in various ways, depending on which miraculous gift they had received. When the purpose was completed the gifts ceased. Thus today, no mortal has the Holy Spirit power as we are between epochs.
God’s power, however, is still active in the ministering Spirits who are sent forth to minister to those who shall be heirs of salvation. In addition to this we, of course, have the complete revelation of God revealed by His Spirit. This is the only source of revelation today. If we read and obey this, then it will produce understanding, repentance, faith and the hope of salvation.
- The Holy Spirit directly causes faith, hope, righteousness and joy to all those who ask for and receive this grace. This was and is the real purpose of the Spirit. The miraculous gifts were only a small part of the first century outpoural and possibly ceased at the end of that period. All true Christians must receive or possess this nonmiraculous Spirit to understand the word of God, and to be saved.
The first view has recently been shown to be both the Biblical and traditional3 one in an amazing series by Brethren Whittaker and Carr in the Testimony magazine for 19731975.4
Every reference and argument that is advanced in an attempt to support the second view has been carefully considered in this treatise. The reader is asked to carefully (and without bias) consider the evidence against that view. In keeping with the positive aim of this book, the source of those theories has not been given, but is available upon request.
This is a difficult and a complex subject, therefore any criticisms or suggestions would be appreciated. May these notes help to develop the Spirit of Christ in us that we may become Spirit beings in that day soon to dawn.
Aleck Crawford
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1See however Section F “Word Studies Spirit”.
2 Some other views are held by small minorities. These are explained at the verses used by these groups. (See Wrested Passages Index).
3 The reader is referred to “Faith in the Last Days” by Bro. Thomas.
4Subsequently published as ‘SPIRIT’ in the New Testament, TEST,
1
“Salvation depends upon the assimilation of the mind to the divine ideas, principles, and affections exhibited in the Scriptures. This process commences with a belief of the gospel, but is by no means completed thereby; it takes a lifetime for its scope, and untiring diligence for its accomplishment. The mind is naturally alien from God and all His ideas (Rom. 8:7; 1 Cor. 2:14), and cannot be brought at once to the Divine likeness. This is a work of slow development, and can only be achieved by the industrious application of the individual to the means which God has given for this purpose, viz., the expression of His mind in the Scriptures of Truth; Spiritualmindedness, or the state of mind in accordance with the mind of the Spirit as displayed in these writings can only grow within a man by daily intercourse with that mind, there unfolded.”
Brother Robert Roberts
Bible Companion
1
CONTENTS
Preface ------iii
Abbreviations used ------vi
SECTION A INTRODUCTION ------1
Guidelines to the Understanding of Spirit Passages ------2
Preliminary Points ------6
Purpose of Holy Spirit Gifts ------12
SECTION B GENERAL SUBJECTS RELATED TO THE DOCTRINE
OF THE HOLY SPIRIT ------15
Baptism of Spirit------15
BASF vs. Belief in Present Possession of the Spirit ------17
‘Being Born Again’ ------18
Conversion ------19
Did Not Cause Righteousness ------20
Divine Assistance ------23
Enlightenment ------25
Freewill and the Spirit ------29
God is Corporeal ------30
God Working Through Men ------32
Grace ------33
Guidance and Prayer ------36
Have We the Holy Spirit Now? ------40
Holy Spirit and Gifts of the Holy Spirit (alleged difference) ------22
Methods of Imparting the Spirit Gifts ------41
Outpouring Limited and Special ------42
Plato’s Influence ------44
Providence and Angels ------47
Sanctification ------51
Spirit in the Life of the Ecclesia Today ------53
Spirit We Must Possess ------53
SECTION C EXPOSITION OF VERSES CONTAINING SPIRIT 54
SECTION D THE GIFTS OF THE SPIRIT ------233
SECTION E INTERECCLESIAL OFFICES ------282
SECTION F WORD STUDIES ------291
Bibliography ------302
Index ------303
Epilogue------313
NOTE This book is designed to be used as a reference textbook. It is not anticipated that many will read it from cover to cover, but anyone who does so will be well rewarded. It is highly recommended that Sections A & B be read through from start to finish.
1
Abbreviations used
*ASV American Standard Version 1901
†AVThe Authorized Version 1611
*BERKThe Berkeley Version of the New Testament
(B)A Critical Lexicon and Concordance, E.W. Bullinger
cf.compare faithfully
CONConcordant Version
EXPOExpositors Greek New Testament (Eerdmans)
*GSPDGoodspeed
*KNOXThe New Testament of Our Lord
LXXThe Septuagint
MARSMarshall’s translation of Nestle’s
The RSV Interlinear Greek English New Testament,
(London, EC4: Bagster, 1968) mg margin
*MOFFThe New Testament: A New Translation, J. Moffat
*MONThe Centenary Translation
NABNew American Bible
NASBThe New American Standard Bible
NBCRNew Bible Commentary Revised
NEBThe New English Bible
NESTNestle’s Greek Text
*NORThe New Testament by Norlie
N.T.New Testament
*PHIJ. B. Phillips
ROTHRotherham’s Emphasized Bible
RSVThe Revised Standard Version
RVRevised Version of 1881
(S)Strong’s Exhaustive Concordance
TCNTThe Twentieth Century New Testament
(V)Expository Dictionary of N.T. Words W. E. Vine
WEYThe New Testament in Modern Speech (Weymouth)
WmsThe New Testament A Translation in the Language of the People.
(Williams)
(Y)Young’s Analytical Concordance
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*These translations are also contained in ‘The New Testament from 26
Translations’.
†Both the NASB and the AV are used in the text without reference to the
fact. If a quotation is not the AV then assume the NASB and vice versa.
NOTE: BIBLIOGRAPHY abbreviations are explained in the bibliography.
1
A:1
SECTION A
INTRODUCTION
This is primarily a New Testament exposition because, generally speaking, the subject is largely self-explanatory in the Old Testament1 and the current discussion surrounds the New Testament usage of the word. Also the Spirit is not dealt with as a theme until the New Testament.
We believe, however, that the Old2 must be the basis of interpretation for the New. It is at this point that some have faltered and been led astray to another gospel. They come to the New Testament with an Evangelical bias, and impose such thinking upon the text where it does not exist.
According to Webster’s Unabridged Dictionary the English word “spirit” has eighteen separate meanings. It is one of very few English words which has that many. Naturally this fact contributes to the complexity of this subject and to the difficulty of communication. We may know perfectly well the meaning we intend but the reader or hearer may have assumed we are using another meaning. Add to this the fact that the Biblical meanings of “spirit” may not correspond to the English Dictionary meanings and we begin to realize the need for a careful exposition. There are also additional factors that need to be taken into consideration:
a)The Bible contains words “which the Holy Spirit teacheth”. It is essential to understand that figures of speech such as metonymy and synecdoche are employed. We must understand the real sense (not the literal meaning) of these legitimate departures from the laws of language. Ignorance to the form in which “spirit” is used has led and can lead to the grossest of errors.
b)Centuries of theological dust have obscured and distorted this subject as well as related ones. As one would expect, the apostasy has its own definitions for words such as sin, grace, enlightenment, guidance, sanctification and faith. If we are to understand and be able to communicate about these subjects then we must know:
(i)the meaning the Apostasy gives them.
(ii)why this meaning is invalid and
(iii)what the correct meaning is.
While keeping to the aim of this book, (as stated in the Preface) we must digress slightly from (iii) by expanding into areas (i) and (ii) if we are to give a comprehensive treatment of the subject of the Spirit. It was one of the pioneer brethren who stated that “we didn’t really believe the truth unless we could define it positively and negatively”. It is for this reason that some of the general subjects have been included. The “problemsolution” format has been employed occasionally in Section C for the same reason.
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1See Section F Word Studies “Spirit”.
2“If they speak not according to the law and the testimony it is because there is no light in them” (Isa. 8:20).
3e.g. “Plato’s Influence”.
A:1
GUIDELINES TO THE UNDERSTANDING OF SPIRIT PASSAGES
Figures of speech
The Bible is full of figures of speech1 and idioms2. This is as true in the subject of the Holy Spirit as it is in subjects such as sin, wisdom, etc. When, therefore, we read “that the Spirit suffered them not” to go into a place we must not suppose the Spirit to be the intelligent source of the instruction, but that it was the agent (medium) used for the imparting to the understanding of the apostles what they should do. “The source of the instruction, was an intelligent mind and was not in the power by which it was transmitted3.”
The figure of speech used was “metonymy of the adjunct”. This is when something pertaining to the subject (Spirit) is put for the subject itself (God or Angels or Christ.)
Context
A contextual interpretation of a verse is the only valid way. There are three considerations when looking at the context:
a)look at the O.T.4 context if the passage contains a quotation from there
b)consider the immediate context. This may be one or two verses or chapters.
c)consider very carefully the historical context.
Consideration b) is illustrated in what follows and c) under the next heading.
Verses such as those below seem on the surface to indicate direct Spirit intervention on the hearts of those who believed. Careful examination, however, reveals alternate means of expression that suggest it was the result of the gospel plus miracles.
WHATHOW
a) “The Lord added to the Church”“The word of the Lord grew and
(Acts 2:47)multiplied” (Acts 12:24)
b) “Believers were added to theBecause the miracles confirmed that
Lord” (Acts 5:14)Peter’s words were true. (v.12).
This point demonstrates the care that needs to be given to the context. Very often those who claim present possession string together seemingly supporting verses, but with total disregard for context5 (as do churches to support their false doctrine.)
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1 See Companion Bible appendix 6.
2 See Young’s Concordance, Page xi.
3 John Carter, The Holy Spirit in the Church, (TCM, Vol. 92), P. 170
4 See for example the notes on 1 Cor. 14:21.
5 NTFE, NBBA and others.
GUIDELINES TO THE UNDERSTANDING OF SPIRIT PASSAGES A:1
New Testament background
In the New Testament times the immature ecclesia was vibrant with the constant knowledge that the exalted Christ moved omnipresently in their midst. The frequent miraculous visitations of the Spirit were visible tokens of that superintendence. For these awe struck congregations, the word “Spirit” would be understood primarily as the medium through which the Lord sent the miracles and revelations. It would not have meant an inwardly sanctifying influence6.
Idiom
Along with these manifestations, local idioms and verbal clichés would have come into use to describe these phenomena. This variation of expression in localized areas is a common occurrence even today and does not even need to be demonstrated. The Lord would accommodate Himself to this variation7 in His revelations and exhortations through the Christian prophets, just as He had done during His earthly ministry when in conversation with the “unlearned” Galileans on one hand, and with the “learned” ecclesiastics of Jerusalem on the other. This is undoubtedly one of the reasons why the style of so many of Christ’s discourses varies so much in the gospels. In the case of the epistles, the destination of the inspired messages would determine the Spirit’s choice of terminology.
Reasoning along these lines, it may not therefore necessarily be right to expect to find an undeviating uniformity of usage of the different Greek words and phrases relating to “spirit” in the New Testament: pneuma, to pneuma, pneuma hagion, to pneuma to hagion and other variants, which themselves are not even clearly and uniformly distinguished in translation. It is not surprising, either, that lexicologists have been unable to discover or invent a simple rule that could be applied right across the whole of the New Testament with regard to the uses of these particular words. Instead, expositors have had to bend, twist and contort New Testament usage in order to arrive at often highly dubious interpretations of important passages. The very large number of attempts that have been made at establishing a blanket rule is itself an indication of the difficulty, not to say the impossibility, of arriving at a universally satisfactory solution to the problem. It would, however, seem reasonable to expect uniformity of usage of the different Greek expressions for “spirit” within the space of a single inspired book of the New Testament. The Lord would not confuse His terms or His readers, even though at this distant point in time, we may not immediately appreciate any contextual variations.
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6Used in the sense defined by Webster’s “The supposed flowing of an ethereal fluid or power from ... (above), thought to affect the characters and actions of people.”
7This was clearly evident in the manifestation of tongues at Pentecost in Acts 2. Several dialects were spoken on that occasion.
GUIDELINES TO THE UNDERSTANDING OF SPIRIT PASSAGES A:1
The word “spirit” is the New Testament word par excellence. While this treatise elsewhere attempts to explore the subtle overtones of meaning which this word carries, perhaps it may not be too much of a simplification to summarize thus:
Besides the obvious and very frequent connotation that of “Holy Spirit”, in the Almighty’s varied operations and manifestations the other most common usage, and one which has gone largely unappreciated, is as an idiomatic equivalent to “the life in Christ”, “the New Creation”, etc. Once this idiomatic usage has been recognized it clears for us a lot of apparent problem passages.
The use of different words in the various Epistles of Paul such as “grace” in Romans and “spiritual” gifts in Corinthians is therefore to be explained on the basis of local idiom and clichés. We must not try to see doctrinal differences where only cultural ones exist.
Translations
Doctrinal bias is to be found in most translations in areas where the “church” is apostate. This is evident to most Bible students on such subjects as hell, the devil, the supposed preexistence of Christ, personality of the Holy Spirit, etc. Doctrinal bias in the various translations is particularly evident in most Bibles on the subject of the Spirit8. This is to be expected as the translators believe Plato’s teachings. Very imprecise renderings, for example, are made of the genitive case in such passages as 2 Cor. 13:14; Gal. 3:14.
The difference in result because of this bias may seem small on the surface, but it assumes major proportions when carefully examined. When a study of the Spirit is undertaken using the NEB as the main translation, the result can only end in error.9
Spirit and Holy Spirit
It is often10 argued by those claiming present possession of the Spirit that God’s “spirit” is holy and, therefore, where we see “spirit of Christ”, “spirit of God”, we should read “Holy Spirit” and understand by this a mysterious influence ‘working inner righteousness, peace and joy in the true believers’ heart’.
Solution:
- If this is the case then where we see “holy” Spirit the word holy is quite redundant.
- What about the “evil spirit” of Saul and the “lying spirit” of Micaiah’s parable to Ahab? Was that holy too?
- To clinch this, however, consider the passage -
“If God were to withdraw His Spirit ... all flesh would perish together.”
If the above idea is pressed, then all mankind and animals have the ‘holy’ Spirit and to give it in the first century was to give something already possessed.
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8 The reader will recall such insertions as 1 John 5:7 and “through the spirit” in 1 Pet. 1:22 by the AV.
9WHSA is an example.
10 e.g. SGC, Letter, Para 1, Feb. 21, 1974.
GUIDELINES TO THE UNDERSTANDING OF SPIRIT PASSAGES A:1
Conclusion
The Bible is not a cheap novel. It is the revelation of God by the Spirit. In a subject as exalted as this it is especially necessary to consider:
the figures of speech
the context (both immediate and historical)
the translator’s bias,
when interpreting a verse of this revelation. Salvation is the work of God through the Holy Spirit, both in the power that the word has to change our mind and in providential guidance administered by the angels.
The character formed by these interacting forces is called “spiritual” because it is in harmony with God’s mind.
GUIDELINES TO THE UNDERSTANDING OF SPIRIT PASSAGES A:1
PRELIMINARY POINTS
1.Compliance with the written word of God is all that we are required to do for salvation.