God's Holy Spirit, Personified, but not a Person

The Encyclopedia published by Jehovah's Witnesses entitled:
Insight on the Scriptures, Volume 2. Under the heading spirit:
*** it-2 pp. 1019-1023 Spirit ***

SPIRIT

The Greek pneu′ma (spirit) comes from pne′o, meaning “breathe or blow,” and the Hebrew ru′ach (spirit) is believed to come from a root having the same meaning. Ru′ach and pneu′ma, then, basically mean “breath” but have extended meanings beyond that basic sense. (Compare Hab 2:19; Re 13:15.) They can also mean wind; the vital force in living creatures; one’s spirit; spirit persons, including God and his angelic creatures; and God’s active force, or holy spirit. (Compare Koehler and Baumgartner’s Lexicon in Veteris Testamenti Libros, Leiden, 1958, pp. 877-879; Brown, Driver, and Briggs’ Hebrew and English Lexicon of the Old Testament, 1980, pp. 924-926; Theological Dictionary of the New Testament, edited by G. Friedrich, translated by G. Bromiley, 1971, Vol. VI, pp. 332-451.) All these meanings have something in common: They all refer to that which is invisible to human sight and which gives evidence of force in motion. Such invisible force is capable of producing visible effects.

Another Hebrew word, nesha‧mah′ (Ge 2:7), also means “breath,” but it is more limited in range of meaning than ru′ach. The Greek pno‧e′ seems to have a similar limited sense (Ac 17:25) and was used by the Septuagint translators to render nesha‧mah′.

Wind. Consider first the sense that is perhaps easiest to grasp. The context in many cases shows ru′ach to mean “wind,” as the “east wind” (Ex 10:13), “the four winds.” (Zec 2:6) The mention of such things as clouds, storm, the blowing of chaff or things of similar nature appearing in the context often makes evident this sense. (Nu 11:31; 1Ki 18:45; 19:11; Job 21:18) Because the four winds are used to mean the four directions—east, west, north, and south—ru′ach at times may be rendered as ‘direction’ or ‘side.’—1Ch 9:24; Jer 49:36; 52:23; Eze 42:16-20.

Job 41:15, 16 says of Leviathan’s closely fitting scales that “not even air [weru′ach] can come in between them.” Here again ru′ach represents air in motion, not merely air in a quiescent or motionless state. Thus the thought of an invisible force is present, the basic characteristic of the Hebrew ru′ach.
Evidently the only case in the Christian Greek Scriptures in which pneu′ma is used in
the sense of “wind” is at John 3:8.

Man cannot exercise control over the wind; he cannot guide, direct, restrain, or possess it. Because of this, “wind [ru′ach]” frequently stands for that which is uncontrollable or unattainable by man—elusive, transitory, in vain, of no genuine benefit. (Compare Job 6:26; 7:7; 8:2; 16:3; Pr 11:29; 27:15, 16; 30:4; Ec 1:14, 17; 2:11; Isa 26:18; 41:29.) For a full discussion of this aspect, see WIND.

Spirit Persons. God is invisible to human eyes (Ex 33:20; Joh 1:18; 1Ti 1:17), and he is alive and exercises unsurpassed force throughout the universe. (2Co 3:3; Isa 40:25-31) Christ Jesus states: “God is a Spirit [Pneu′ma].” The apostle writes: “Now Jehovah is the Spirit.” (Joh 4:24; 2Co 3:17, 18) The temple built on Christ as foundation cornerstone is “a place for God to inhabit by spirit.”—Eph 2:22.

This does not mean that God is an impersonal, bodiless force like the wind. The Scriptures unmistakably testify to his personality; he also has location so that Christ could speak of ‘going to his Father,’ this in order that he might “appear before the person of God [literally, “face of God”] for us.”—Joh 16:28; Heb 9:24; compare 1Ki 8:43; Ps 11:4; 113:5, 6; see JEHOVAH (The Person Identified by the Name).
The expression “my spirit” (ru‧chi′) used by God at Genesis 6:3 may mean “I the Spirit,” even as his use of “my soul” (naph‧shi′) has the sense of “I the person,” or “my person.” (Isa 1:14; see SOUL [God as Having Soul].) He thereby contrasts his heavenly spiritual position with that of earthly, fleshly man.

God’s Son. God’s “only-begotten son,” the Word, was a spirit person like his Father, hence “existing in God’s form” (Php 2:5-8), but later “became flesh,” residing among mankind as the man Jesus. (Joh 1:1, 14) Completing his earthly course, he was “put to death in the flesh, but [was] made alive in the spirit.” (1Pe 3:18) His Father resurrected him, granted his Son’s request to be glorified alongside the Father with the glory he had had in his prehuman state (Joh 17:4, 5), and God made him “a life-giving spirit.” (1Co 15:45) The Son thus became again invisible to human sight, dwelling “in unapproachable light, whom not one of men has seen or can see.”—1Ti 6:14-16.

Other spirit creatures. Angels are designated by the terms ru′ach and pneu′ma in a number of texts. (1Ki 22:21, 22; Eze 3:12, 14; 8:3; 11:1, 24; 43:5; Ac 23:8, 9; 1Pe 3:19, 20) In the Christian Greek Scriptures, the majority of such references are to wicked spirit creatures, demons.—Mt 8:16; 10:1; 12:43-45; Mr 1:23-27; 3:11, 12, 30.
Psalm 104:4 states that God makes “his angels spirits, his ministers a devouring fire.” Some translations would render this: “Who makest the winds thy messengers, fire and flame thy ministers,” or similarly. (RS, JP, AT, JB) Such translation of the Hebrew text is not inadmissible (compare Ps 148:8); however, the apostle Paul’s quotation of the text (Heb 1:7) coincides with that of the Greek Septuagint and harmonizes with the rendering first given. (In the Greek text of Hebrews 1:7, the definite article [tous] is used before “angels,” not before “spirits [pneu′ma‧ta],” making the angels the proper subject of the clause.) Barnes’ Notes on the New Testament (1974) says: “It is to be presumed that [Paul], who had been trained in the knowledge of the Hebrew language, would have had a better opportunity of knowing its [referring to Psalm 104:4] fair construction than we can; and it is morally certain, that he would employ the passage in an argument as it was commonly understood by those to whom he wrote—that is, to those who were familiar with the Hebrew language and literature.”—Compare Heb 1:14.

God’s angels, though capable of materializing human form and appearing to men, are not by nature material or fleshly, hence are invisible. They are actively alive and able to exert great force, and the terms ru′ach and pneu′ma therefore aptly describe them.

Ephesians 6:12 speaks of Christians wrestling, “not against blood and flesh, but against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces in the heavenly places.” The latter part of the text in Greek literally reads: “Toward the spiritual (things) [Gr., pneu‧ma‧ti‧ka′] of the wickedness in the heavenly [places].” Most modern translations recognize that the reference here is not simply to something abstract, “spiritual wickedness” (KJ), but refers to wickedness carried out by spirit persons. Thus, we have such renderings as: “the spirit-forces of evil on high” (AT), “the spiritual hosts of wickedness in the heavenly places” (RS), “the spiritual army of evil in the heavens” (JB), “the superhuman forces of evil in the heavens” (NE).

Personification does not prove personality. It is true that Jesus spoke of the holy spirit as a “helper” and spoke of such helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving.’ In so doing, the original Greek shows Jesus at times applying the personal pronoun “he” to that “helper” (paraclete). (Compare Joh 14:16, 17, 26; 15:26; 16:7-15.) However, it is not unusual in the Scriptures for something that is not actually a person to be personalized or personified. Wisdom is personified in the book of Proverbs (1:20-33; 8:1-36); and feminine pronominal forms are used of it in the original Hebrew, as also in many English translations. (KJ, RS, JP, AT) Wisdom is also personified at Matthew 11:19 and Luke 7:35, where it is depicted as having both “works” and “children.” The apostle Paul personalized sin and death and also undeserved kindness as “kings.” (Ro 5:14, 17, 21; 6:12) He speaks of sin as “receiving an inducement,” ‘working out covetousness,’ ‘seducing,’ and ‘killing.’ (Ro 7:8-11) Yet it is obvious that Paul did not mean that sin was actually a person.

So, likewise with John’s account of Jesus’ words regarding the holy spirit, his remarks must be taken in context. Jesus personalized the holy spirit when speaking of that spirit as a “helper” (which in Greek is the masculine substantive pa‧ra′kle‧tos). Properly, therefore, John presents Jesus’ words as referring to that “helper” aspect of the spirit with masculine personal pronouns. On the other hand, in the same context, when the Greek pneu′ma is used, John employs a neuter pronoun to refer to the holy spirit, pneu′ma itself being neuter. Hence, we have in John’s use of the masculine personal pronoun in association with pa‧ra′kle‧tos an example of conformity to grammatical rules, not an expression of doctrine.—Joh 14:16, 17; 16:7, 8.

Lacks personal identification. Since God himself is a Spirit and is holy and since all his faithful angelic sons are spirits and are holy, it is evident that if the “holy spirit” were a person, there should reasonably be given some means in the Scriptures to distinguish and identify such spirit person from all these other ‘holy spirits.’ It would be expected that, at the very least, the definite article would be used with it in all cases where it is not called “God’s holy spirit” or is not modified by some similar expression. This would at least distinguish it as THE Holy Spirit. But, on the contrary, in a large number of cases the expression “holy spirit” appears in the original Greek without the article, thus indicating its lack of personality.—Compare Ac 6:3, 5; 7:55; 8:15, 17, 19; 9:17; 11:24; 13:9, 52; 19:2; Ro 9:1; 14:17; 15:13, 16, 19; 1Co 12:3; Heb 2:4; 6:4; 2Pe 1:21; Jude 20, Int and other interlinear translations.

How baptized in its “name.” At Matthew 28:19 reference is made to “the name of the Father and of the Son and of the holy spirit.” A “name” can mean something other than a personal name. When, in English, we say, “in the name of the law,” or “in the name of common sense,” we have no reference to a person as such. By “name” in these expressions we mean ‘what the law stands for or its authority’ and ‘what common sense represents or calls for.’ The Greek term for “name” (o′no‧ma) also can have this sense. Thus, while some translations (KJ, AS) follow the Greek text at Matthew 10:41 literally and say that the one that “receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward,” more modern translations say, “receives a prophet because he is a prophet” and “receives a righteous man because he is a righteous man,” or similar. (RS, AT, JB, NW) Thus, Robertson’s Word Pictures in the New Testament (1930, Vol. I, p. 245) says on Matthew 28:19: “The use of name (onoma) here is a common one in the Septuagint and the papyri for power or authority.” Hence baptism ‘in the name of the holy spirit’ implies recognition of that spirit as having its source in God and as exercising its function according to the divine will.

Other evidence of its impersonal nature. Further evidence against the idea of personality as regards the holy spirit is the way it is used in association with other impersonal things, such as water and fire (Mt 3:11; Mr 1:8); and Christians are spoken of as being baptized “in holy spirit.” (Ac 1:5; 11:16) Persons are urged to become “filled with spirit” instead of with wine. (Eph 5:18) So, too, persons are spoken of as being ‘filled’ with it along with such qualities as wisdom and faith (Ac 6:3, 5; 11:24) or joy (Ac 13:52); and holy spirit is inserted, or sandwiched in, with a number of such qualities at 2 Corinthians 6:6. It is most unlikely that such expressions would be made if the holy spirit were a divine person. As to the spirit’s ‘bearing witness’ (Ac 5:32; 20:23), it may be noted that the same thing is said of the water and the blood at 1 John 5:6-8. While some texts refer to the spirit as ‘witnessing,’ ‘speaking,’ or ‘saying’ things, other texts make clear that it spoke through persons, having no personal voice of its own. (Compare Heb 3:7; 10:15-17; Ps 95:7; Jer 31:33, 34; Ac 19:2-6; 21:4; 28:25.) It may thus be compared to radio waves that can transmit a message from a person speaking into a microphone and cause his voice to be heard by persons a distance away, in effect, ‘speaking’ the message by a radio loudspeaker. God, by his spirit, transmits his messages and communicates his will to the minds and hearts of his servants on earth, who, in turn, may convey that message to yet others.

Distinguished from “power.” Ru′ach and pneu′ma, therefore, when used with reference to God’s holy spirit, refer to God’s invisible active force by which he accomplishes his divine purpose and will. It is “holy” because it is from Him, not of an earthly source, and is free from all corruption as “the spirit of holiness.” (Ro 1:4) It is not Jehovah’s “power,” for this English word more correctly translates other terms in the original languages (Heb., ko′ach; Gr., dy′na‧mis). Ru′ach and pneu′ma are used in close association or even in parallel with these terms signifying “power,” which shows that there is an inherent connection between them and yet a definite distinction. (Mic 3:8; Zec 4:6; Lu 1:17, 35; Ac 10:38) “Power” is basically the ability or capacity to act or do things and it can be latent, dormant, or inactively resident in someone or something. “Force,” on the other hand, more specifically describes energy projected and exerted on persons or things, and may be defined as “an influence that produces or tends to produce motion, or change of motion.” “Power” might be likened to the energy stored in a battery, while “force” could be compared to the electric current flowing from such battery. “Force,” then, more accurately represents the sense of the Hebrew and Greek terms as relating to God’s spirit, and this is borne out by a consideration of the Scriptures.

Its Use in Creation. Jehovah God accomplished the creation of the material universe by means of his spirit, or active force. Regarding the planet Earth in its early formative stages, the record states that “God’s active force [or “spirit” (ru′ach)] was moving to and fro over the surface of the waters.” (Ge 1:2) Psalm 33:6 says: “By the word of Jehovah the heavens themselves were made, and by the spirit of his mouth all their army.” Like a powerful breath, God’s spirit can be sent forth to exert power even though there is no bodily contact with that which is acted upon. (Compare Ex 15:8, 10.) Where a human craftsman would use the force of his hands and fingers to produce things, God uses his spirit. Hence that spirit is also spoken of as God’s “hand” or “fingers.”—Compare Ps 8:3; 19:1; Mt 12:28 with Lu 11:20.

Modern science speaks of matter as organized energy, like bundles of energy, and recognizes that “matter can be changed into energy and energy into matter.” (The World Book Encyclopedia, 1987, Vol. 13, p. 246) The immensity of the universe that man has thus far been able to discern with his telescopes gives some slight concept of the inexhaustible source of energy to be found in Jehovah God. As the prophet wrote: “Who has taken the proportions of the spirit of Jehovah?”—Isa 40:12, 13, 25, 26.

Source of animate life, reproductive powers. Not only inanimate creation but also all animate creation owes its existence and life to the operation of Jehovah’s spirit that produced the original living creatures through whom all living creatures today have come to exist. (Compare Job 33:4; see section of this article under “Breath; Breath of Life; Life-Force.”) Jehovah used his holy spirit to revive the reproductive powers of Abraham and Sarah, and therefore Isaac could be spoken of as “born in the manner of spirit.” (Ga 4:28, 29) By his spirit God also transferred his Son’s life from heaven to earth, causing conception in the womb of the virgin Jewess Mary.—Mt 1:18, 20; Lu 1:35.

Spirit Used on Behalf of God’s Servants. A principal operation of God’s spirit involves its ability to inform, to illuminate, to reveal things. Therefore David could pray: “Teach me to do your will, for you are my God. Your spirit is good; may it lead me in the land of uprightness.” (Ps 143:10) Much earlier, Joseph had given the interpretation of Pharaoh’s prophetic dreams, being enabled to do so by God’s help. The Egyptian ruler recognized the operation of God’s spirit in him. (Ge 41:16, 25-39) This illuminating power of the spirit is particularly notable in prophecy. Prophecy, as the apostle shows, did not spring from human interpretation of circumstances and events; it was not the result of some innate ability of the prophets to explain the meaning and significance of these or to forecast the shape of coming events. Rather, such men were “borne along by holy spirit”—conveyed, moved, and guided by God’s active force. (2Pe 1:20, 21; 2Sa 23:2; Zec 7:12; Lu 1:67; 2:25-35; Ac 1:16; 28:25; see PROPHECY; PROPHET.) So, too, all the inspired Scriptures were “inspired of God,” which translates the Greek the‧o′pneu‧stos, meaning, literally, “God-breathed.” (2Ti 3:16) The spirit operated in various manners in communicating with such men and guiding them, in some cases causing them to see visions or dreams (Eze 37:1; Joe 2:28, 29; Re 4:1, 2; 17:3; 21:10), but in all cases operating on their minds and hearts to motivate and guide them according to God’s purpose.—Da 7:1; Ac 16:9, 10; Re 1:10, 11; see INSPIRATION.

God’s spirit, then, not only brings revelation and understanding of God’s will but also energizes his servants to accomplish things in accord with that will. That spirit acts as a driving force that moves and impels them, even as Mark says the spirit “impelled” Jesus to go into the wilderness after his baptism. (Mr 1:12; compare Lu 4:1.) It can be like a “fire” within them, causing them to be “aglow” with that force (1Th 5:19; Ac 18:25; Ro 12:11), in a sense ‘building up steam’ or pressure in them to do certain work. (Compare Job 32:8, 18-20; 2Ti 1:6, 7.) They receive the “power of the spirit,” or “power through his spirit.” (Lu 2:27; Eph 3:16; compare Mic 3:8.) Yet it is not merely some unconscious, blind impulse, for their minds and hearts are affected as well so that they can intelligently cooperate with the active force given them. Thus the apostle could say of those who had received the gift of prophecy in the Christian congregation that the “gifts of the spirit of the prophets are to be controlled by the prophets,” so that good order might be maintained.—1Co 14:31-33.

Variety of operations. Even as an electric current can be used to accomplish a tremendous variety of things, so God’s spirit is used to commission and enable persons to do a wide variety of things. (Isa 48:16; 61:1-3) As Paul wrote of the miraculous gifts of the spirit in his day: “Now there are varieties of gifts, but there is the same spirit; and there are varieties of ministries, and yet there is the same Lord; and there are varieties of operations, and yet it is the same God who performs all the operations in all persons. But the manifestation of the spirit is given to each one for a beneficial purpose.”—1Co 12:4-7.
The spirit has qualifying force or capacity; it can qualify persons for a work or for an office. Though Bezalel and Oholiab may have had knowledge of crafts before their appointment in connection with the making of the tabernacle equipment and priestly garments, God’s spirit ‘filled them with wisdom, understanding, and knowledge’ so that the work could be done in the way purposed. It heightened whatever natural abilities and acquired knowledge they already had, and it enabled them to teach others. (Ex 31:1-11; 35:30-35) The architectural plans for the later temple were given to David by inspiration, that is, through the operation of God’s spirit, thus enabling David to undertake extensive preparatory work for the project.—1Ch 28:12.

God’s spirit acted on and through Moses in prophesying and performing miraculous acts, as well as in leading the nation and acting as judge for it, thereby foreshadowing the future role of Christ Jesus. (Isa 63:11-13; Ac 3:20-23) However, Moses as an imperfect human found the load of responsibility heavy, and God ‘took away some of the spirit that was on Moses and placed it upon 70 older men’ so that they might help in carrying the load. (Nu 11:11-17, 24-30) The spirit also became operative on David from the time of his anointing by Samuel onward, guiding and preparing him for his future kingship.—1Sa 16:13.
Joshua became “full of the spirit of wisdom” as Moses’ successor. But the spirit did not produce in him the ability to prophesy and perform miraculous works to the extent that it had in Moses. (De 34:9-12) However, it enabled Joshua to lead Israel in the military campaign that brought about the conquest of Canaan. Similarly, Jehovah’s spirit “enveloped” other men, ‘impelling’ them as fighters on behalf of God’s people, fighters such as Othniel, Gideon, Jephthah, and Samson.—Jg 3:9, 10; 6:34; 11:29; 13:24, 25; 14:5, 6, 19; 15:14.

The spirit of God energized men to speak his message of truth boldly and courageously before opposers and at the risk of their lives.—Mic 3:8.

Its being ‘poured out’ on his people is evidence of his favor, and it results in blessings and makes them prosper.—Eze 39:29; Isa 44:3, 4.

Judging and executing judgment. By his spirit God exercises judgment on men and nations; he also carries out his judgment decrees—punishing or destroying. (Isa 30:27, 28; 59:18, 19) In such cases, ru′ach may be fittingly rendered “blast,” as when Jehovah speaks of causing “a blast [ru′ach] of windstorms to burst forth” in his rage. (Eze 13:11, 13; compare Isa 25:4; 27:8.) God’s spirit can reach everywhere, acting for or against those who receive his attention.—Ps 139:7-12.
At Revelation 1:4 “the seven spirits” of God are mentioned as before his throne, and thereafter seven messages are given, each concluding with an admonition to “hear what the spirit says to the congregations.” (Re 2:7, 11, 17, 29; 3:6, 13, 22) These messages contain heart-searching pronouncements of judgment and promises of reward for faithfulness. God’s Son is shown as having these “seven spirits of God” (Re 3:1); and they are spoken of as being “seven lamps of fire” (Re 4:5), and also as seven eyes of the lamb that is slaughtered, “which eyes mean the seven spirits of God that have been sent forth into the whole earth.” (Re 5:6) Seven being used as representative of completeness in other prophetic texts (see NUMBER, NUMERAL), it appears that these seven spirits symbolize the full active capacity of observation, discernment, or detection of the glorified Jesus Christ, the Lamb of God, enabling him to inspect all the earth.

God’s Word is the spirit’s “sword” (Eph 6:17), revealing what a person really is, exposing hidden qualities or heart attitudes and causing him either to soften his heart and conform to God’s will expressed by that Word or to harden his heart in rebellion. (Compare Heb 4:11-13; Isa 6:9, 10; 66:2, 5.) God’s Word therefore plays a forceful part in predicting adverse judgment, and since God’s word or message must be carried out, the fulfillment of that word produces an action like that of fire on straw and like that of a forge hammer in smashing the crag. (Jer 23:28, 29) Christ Jesus, as God’s principal Spokesman, as “The Word of God,” declares the divine judgment messages and is authorized to order the execution of such judgments upon those judged. This is doubtless what is meant by references to his doing away with God’s enemies “by the spirit [activating force] of his mouth.”—Compare 2Th 2:8; Isa 11:3, 4; Re 19:13-16, 21.

God’s spirit acts as “helper” for congregation. As he promised, Jesus upon ascending to heaven requested of his Father the holy spirit, or active force of God, and was granted the authority to employ this spirit. He ‘poured it out’ on his faithful disciples on the day of Pentecost, continuing to do so thereafter for those turning to God through his Son. (Joh 14:16, 17, 26; 15:26; 16:7; Ac 1:4, 5; 2:1-4, 14-18, 32, 33, 38) As they had been baptized in water, now they were all “baptized into one body” by that one spirit, immersed in it, as it were, somewhat like a piece of iron can be immersed in a magnetic field and thereby be imbued with magnetic force. (1Co 12:12, 13; compare Mr 1:8; Ac 1:5.) Though God’s spirit had operated on the disciples before, as evidenced by their being able to cast out demons (compare Mt 12:28; Mr 3:14, 15), it now operated on them in a heightened and more extensive manner and in new ways not previously experienced.—Compare Joh 7:39.

As the Messianic King, Christ Jesus has the “spirit of wisdom and of understanding, the spirit of counsel and of mightiness, the spirit of knowledge and of the fear of Jehovah.” (Isa 11:1, 2; 42:1-4; Mt 12:18-21) This force for righteousness is manifest in his use of God’s active force, or spirit, in directing the Christian congregation on earth, Jesus being, by God’s appointment, its Head, Owner, and Lord. (Col 1:18; Jude 4) As a “helper,” that spirit now gave them increased understanding of God’s will and purpose and opened up God’s prophetic Word to them. (1Co 2:10-16; Col 1:9, 10; Heb 9:8-10) They were energized to serve as witnesses in all the earth (Lu 24:49; Ac 1:8; Eph 3:5, 6); they were granted miraculous ‘gifts of the spirit,’ enabling them to speak in foreign languages, prophesy, heal, and perform other activities that would both facilitate their proclamation of the good news and serve as evidence of their divine commission and backing.—Ro 15:18, 19; 1Co 12:4-11; 14:1, 2, 12-16; compare Isa 59:21; see GIFTS FROM GOD (Gifts of the Spirit).

As the congregation’s Overseer, Jesus used the spirit in a governmental way—guiding in the selection of men for special missions and for serving in the oversight, teaching, and “readjustment” of the congregation. (Ac 13:2-4; 20:28; Eph 4:11, 12) He moved them, as well as restricted them, indicating where to concentrate their ministerial efforts (Ac 16:6-10; 20:22), and made them effective as writers of ‘letters of Christ, inscribed with the spirit of God on fleshly tablets, human hearts.’ (2Co 3:2, 3; 1Th 1:5) As promised, the spirit refreshed their memories, stimulated their mental powers, and emboldened them in bearing witness even before rulers.—Compare Mt 10:18-20; Joh 14:26; Ac 4:5-8, 13, 31; 6:8-10.

As “living stones,” they were being formed into a spiritual temple based on Christ, one through which “spiritual sacrifices” would be made (1Pe 2:4-6; Ro 15:15, 16) and spiritual songs sung (Eph 5:18, 19) and in which God would reside by spirit. (1Co 3:16; 6:19, 20; Eph 2:20-22; compare Hag 2:5.) God’s spirit is a unifying force of enormous strength, and as long as such Christians allowed it free course among them, it joined them peacefully together in bonds of love and devotion to God, his Son, and one another. (Eph 4:3-6; 1Jo 3:23, 24; 4:12, 13; compare 1Ch 12:18.) The gift of the spirit did not equip them for mechanical types of activity, as it had Bezalel and others who manufactured and produced material structures and equipment, but it fitted them for spiritual works of teaching, guiding, shepherding, and counseling. The spiritual temple they formed was to be adorned with the beautiful fruits of God’s spirit, and that fruitage of “love, joy, peace, long-suffering, kindness, goodness, faith,” and similar qualities was proof positive that God’s spirit was operating in and among them. (Ga 5:22, 23; compare Lu 10:21; Ro 14:17.) This was the basic and primary factor producing good order and effective guidance among them. (Ga 5:24-26; 6:1; Ac 6:1-7; compare Eze 36:26, 27.) They submitted themselves to the ‘law of the spirit,’ an effective force for righteousness working to keep out the practices of the innately sinful flesh. (Ro 8:2; Ga 5:16-21; Jude 19-21) Their confidence was in God’s spirit operating on them, not in fleshly abilities or background.—1Co 2:1-5; Eph 3:14-17; Php 3:1-8.

When questions arose, the holy spirit was a helper in arriving at a decision, as in the question of circumcision, decided by the body, or council, of apostles and older men at Jerusalem. Peter told of the spirit’s being granted to uncircumcised people of the nations; Paul and Barnabas related the spirit’s operations in their ministry among such persons; and James, his memory of the Scriptures doubtless aided by holy spirit, called attention to the inspired prophecy of Amos foretelling that God’s name would be called on people of the nations. Thus all the thrust or drive of God’s holy spirit pointed in one direction, and hence, in recognition of this, when writing the letter conveying their decision, this body or council said: “For the holy spirit and we ourselves have favored adding no further burden to you, except these necessary things.”—Ac 15:1-29.
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