After healing an impotent man, Jesus Christ told him, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee” (Jhn 5:14). And to a woman accused of adultery, “And Jesus said unto her, Neither do I condemn thee: go, and sin no more” (Jhn 8:11). For 30 years in which I thought I was a Christian, I read Christ’s words to really mean “don’t sin as much anymore” or “don’t commit big sins anymore.” I admit now that I was simply explaining away Christ’s words to justify myself as a Christian. True Christians, however, don’t explain away Christ’s words but submit to them. Christ told them to “sin no more” and really meant for them to sin no more for the rest of their lives. True Christianity and salvation is that we sin no more.
Jesus told some religious leaders, “Whosoever committeth sin is the servant of sin” (Jhn 8:34), “Ye are of your father the devil, and the lusts of your father ye will do” (Jhn 8:44). And His apostle John repeated the same, “Whosoever abideth in him sinneth not” (1Jo 3:6), “He that committeth sin is of the devil” (1Jo 3:8), “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil” (1Jo 3:9-10). Notice that he states exactly how God’s children are distinguished from the devil’s—they “sinneth not,” “doth not commit sin,” and “cannot sin.” If we’re still sinning after becoming a “Christian,” then we’re not truly a Christian. We’re not one of God’s children but the devil’s.
The apostle Paul defined his writing to the Romans as the gospel message Jesus Christ Himself preached, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation” (1:16), “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ” (16:25). Romans is a detailed explanation of Christ’s gospel message of salvation. As Christ taught, “Whosoever committeth sin is the servant of sin” (Jhn 8:34), so did Paul, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (6:16). We’re servants of whom we obey, not necessarily of whom we confess. Christ asked, “And why call ye me, Lord, Lord, and do not the things which I say?” (Luk 6:46). Calling Him Lord means nothing if we’re not obeying Him as Lord.
Twice he said, “ye were the servants of sin … Being then made free from sin” (6:17,18), “For when ye were the servants of sin … But now being made free from sin” (6:20,22). True Christians were the servants of sin but are now free from sin. It’s not just that they’re forgiven of their sins but that they no longer serve sin but serve righteousness, “ye became the servants of righteousness … now yield your members servants to righteousness unto holiness” (6:18,19).
This is also what the apostle Peter taught, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1Pe 2:24). Christ’s death on the cross made us “dead to sins” in that sin is now in our past—we’re forgiven of our past sins and we now live righteously without sinning. He later wrote, “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God” (1Pe 4:1-2). And Paul said the same, “How shall we, that are dead to sin, live any longer therein?” (Rom 6:2). Being “dead to sin” means we no longer live in sin.
Turning away from sin to live righteously has always been God’s message, “But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.” (Eze 18:21-22), “Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die” (Eze 33:14-15).
The “gospel” being preached today, however, is that we have a depraved sin nature that compels us to sin; that we’re forgiven sinners and simply can’t stop sinning. Concerning those that preach another gospel, “For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit [breath], which ye have not received, or another gospel” (2Co 11:4), “And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness” (2Co 11:14-15). Christ’s gospel is that we “sin no more.”
The first mention of the Hebrew ruwach in Scripture, “And the Spirit [ruwach 7307] of God moved upon the face of the waters” (Gen 1:2), it’s “of God” as His possession. It wasn’t a separate person flying over the water like superman! It’s the breath of God as He was blowing from His mouth across the surface of the waters. The second occurrence of ruwach, “And they heard the voice of the LORD God walking in the garden in the cool [ruwach 7307] of the day” (Gen 3:8), it’s the wind blowing. Other Bible versions render it, “When the cool evening breezes were blowing” (NLT), “at the time of the evening breeze” (CSB), “at the breezy time of the day” (NET), “at the breeze of the day” (YLT). It’s simply air, breath, or wind. And in its third appearance, “And the LORD said, My spirit [ruwach 7307] shall not always strive with man” (Gen 6:3). The first time it was “the Breath of God” and now “My Breath.” It’s not another person at all—it’s God’s Breath.
The Greek equivalent of ruwach is pneuma. It’s where our English “pneumonia,” “pneumology,” and “pneumatics” are derived—all involving air or breath. Furthermore, its verb form pneo means “to blow” as Jesus Himself used it, “The wind [pneuma 4151] bloweth [pneo 4154]” (Jhn 3:8). Finally, Jesus even illustrated that the Holy Spirit is breath by literally breathing on His disciples, “he breathed on them, and saith unto them, Receive ye the Holy Ghost [pneuma 4151]” (Jhn 20:22).
Man is a physical being brought to life by God breathing into his nostrils, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). The Son of God became fully human and entrusted His breath back to God when He died, “Father, into thy hands I commend my spirit [pneuma 4151]: and having said thus, he gave up the ghost [exhaled]” (Luk 23:46). Life and death are the imparting and departing of God’s breath in man’s lungs and nostrils.
Resurrection from the dead is simply God breathing life into the body as when God breathed into Adam: “It is the spirit [pneuma 4151] that quickeneth” (Jhn 6:63); “the Spirit [pneuma 4151] of life in Christ Jesus” (Rom 8:2); “the Spirit [pneuma 4151] of him that raised up Jesus from the dead” (Rom 8:11); “a quickening spirit [pneuma 4151]” (1Co 15:45); “quickened by the Spirit [pneuma 4151]” (1Pe 3:18); “the Spirit [pneuma 4151] of life from God entered into them” (Rev 11:11). In fact, Paul even cited Adam’s creation when teaching about the resurrection, “breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7), “The first man Adam was made a living soul; the last Adam was made a quickening spirit [pneuma 4151]” (1Co 15:45). Being resurrected from death to life is consistent with being made alive initially—God breathing life into us.
Many times hagios is used for God’s people as holy or saints: “the saints [hagios 40] which dwelt at Lydda” (Act 9:32); “To all that be in Rome, beloved of God, called to be saints” [hagios 40]” (Rom 1:7); “But now I go unto Jerusalem to minister unto the saints [hagios 40]” (Rom 15:25); “All the saints [hagios 40] salute you” (2Co 13:13). And only God’s people have His breath in their hearts: “the Spirit [pneuma 4151] of God dwell in you” (Rom 8:9); “his Spirit [pneuma 4151] that dwelleth in you” (Rom 8:11); “ye have received the Spirit [pneuma 4151] of adoption” (Rom 8:15); “the Holy Ghost [pneuma 4151] which is in you” (1Co 6:19); “given the earnest of the Spirit [pneuma 4151] in our hearts” (2Co 1:22); “given unto us the earnest of the Spirit [pneuma 4151]” (2Co 5:5); “God hath sent forth the Spirit [pneuma 4151] of his Son into your hearts” (Gal 4:6); “ye were sealed with that holy Spirit [pneuma 4151] of promise” (Eph 1:13); “an habitation of God through the Spirit [pneuma 4151]” (Eph 2:22); “the Holy Ghost [pneuma 4151] which dwelleth in us” (2Ti 1:14); “the Spirit [pneuma 4151] which he hath given us” (1Jo 3:24).
If ruwach and pneuma—found a combined total of over 750 times in Scripture—had been consistently translated as “air,” “breath,” or “wind,” there would be no chance of mistaking it for a person. Why then are these two words consistently translated into English as “spirit,” giving the impression of a personal being? It’s because the Trinity is a false view of God that Trinitarian ministers, scholars, and theologians want people to embrace.
The Greek hagios pneuma appears about 90 times in the New Testament and should be rendered “holy breath” instead of “holy spirit.” But why is God’s breath described as hagios or holy? It’s because God’s people will be raised to eternal life by His breath and they are holy or set apart from all others. In the Exodus, God separated His people from all other people to favor them and give them eternal life: “For thou artan holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deu 7:6).
The apostle John wrote, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2Jo 1:9). The Trinitarian view of God transgresses the doctrine of Christ—it’s not what He taught. And according to John, whoever transgresses what Jesus Christ taught doesn’t have God.
The Greek theos for “god” is simply a position of authority, not a kind or type of being. The Father is God, not because of what He is as a being but because of His status as the highest authority over all, including over His Son Jesus Christ. That theos is a position of authority is evident by the Son of God Himself using this word for both men and God within the same statement, “Is it not written in your law, I said, Ye are gods [theos]? If he called them gods [theos], unto whom the word of God [theos] came” (Jhn 10:34-35). Furthermore, theos is grammatically singular or plural depending on the number of persons as Christ used it here. A plurality of persons is multiple gods—three persons can’t be one God either grammatically or logically. And Jesus affirmed what Moses said about God, “The Lord [kyrios] our God is one Lord [kyrios]” (Mar 12:29). The Greek kyrios is a “lord,” “master,” or “ruler.” Since God is one Lord or Ruler, then God is not three co-equal Rulers.
The doctrine of Christ is that He was begotten of God, “For God so loved the world, that he gave his only begotten Son … the only begotten Son of God” (Jhn 3:16,18). Since theos isn’t a kind of being but a position of authority, then the Son was begotten as the same kind of divine being but always under the authority of His Father God. In the incarnation, He came down from heaven and transitioned to a human kind of being through the virgin birth while continuing to be the Son of God.
Jesus claimed of Himself: “For God so loved the world, that he gave his only begotten [monogenes] Son” (Jhn 3:16); “he hath not believed in the name of the only begotten [monogenes] Son of God” (Jhn 3:18); “I proceeded forth and came from God” (Jhn 8:42); “I came out from God. I came forth from the Father, and am come into the world” (Jhn 16:27-28). It’s His own words “begotten,” “proceeded forth,” and “came out from God” that attest to His begetting and His beginning. But since God has no beginning, Trinitarianism can’t embrace His literal begetting, therefore make the nonsensical claim that He is eternally begotten or generated. Many modern Bible versions take this a step further in obscuring the concept of begetting entirely by rendering the Greek monogenes as “only” or “one and only,” making Him say something different than what He said.
Several times Jesus Christ called Himself “the Son of God,” and twice from heaven His Father called Him “My Beloved Son.” The Son never called Himself “God” and the Father never called His Son “God.” The Son did, however, call His Father “God” and called Him the only true God, “You, the only true God, and Jesus Christ whom You have sent” (Jhn 17:3). And the apostle Paul affirmed the same, “But to us there is butone God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1Co 8:6).
The doctrine of Christ is that His Father is His God as He called Him before He died, after He was resurrected, and after He was seated next to Him: “My God, my God, why hast thou forsaken me?” (Mat 27:46; Mar 15:34), “I ascend unto my Father, and your Father; and tomy God, and your God” (Jhn 20:17); “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God,which is new Jerusalem, which cometh down out of heaven from my God” (Rev 3:12).
Many times the apostles called the Father, Jesus Christ’s God: “God, even the Father of our Lord Jesus Christ” (Rom 15:6); “And ye are Christ’s; and Christ is God’s” (1Co 3:23); “the head of Christ is God” (1Co 11:3); “The God and Father of our Lord Jesus Christ” (2Co 11:31); “Blessed be the God and Father of our Lord Jesus Christ” (Eph 1:3); “That the God of our Lord Jesus Christ, the Father of glory” (Eph 1:17); “God and the Father of our Lord Jesus Christ” (Col 1:3); “therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb 1:9); “Blessed be the God and Father of our Lord Jesus Christ” (1Pe 1:3). The statement “God the Father” appears several times in the Scriptures but the Trinitarian statements “God the Son” and “God the Holy Spirit” aren’t found even once. There are over 50 verses that identify the Father as God: Jhn 1:18, 5:18, 6:27,46, 13:3, 16:27, 20:17; Act 2:33; Rom 1:7, 15:6; 1Co 1:3, 8:6, 15:24; 2Co 1:2-3, 11:31; Gal 1:1,3-4, 4:6; Eph 1:2-3,17, 4:6, 5:20, 6:23; Phl 1:2, 2:11, 4:20; Col 1:2-3, 3:17; 1Th 1:1,3, 3:11,13; 2Th 1:1-2, 2:16; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; Heb 12:7; Jas 1:27, 3:9; 1Pe 1:2-3; 2Pe 1:17; 2Jo 1:3; Jde 1:1; Rev 1:6.
The belief and confession of the apostles and early church was that Jesus Christ is the Son of God: “Thou art the Christ, the Son of the living God” (Mat 16:16); “that ye might believe that Jesus is the Christ, the Son of God” (Jhn 20:31); “I believe that Jesus Christ is the Son of God” (Act 8:37); “he preached Christ in the synagogues, that he is the Son of God” (Act 9:20); “For the Son of God, Jesus Christ, who was preached among you by us” (2Co 1:19); “Whosoever shall confess that Jesus is the Son of God” (1Jo 4:15); “he that believeth that Jesus is the Son of God” (1Jo 5:5). The Trinitarian confession “God the Son,” however, denies that He is the Son of God because He can’t be both. If He is God’s Son, He can’t be God. But if He is God, He can’t be God’s Son. Defining Him as “God the Son” denies Him as the Son of God—the very confession of salvation.
John wrote repeatedly that eternal life is through the Son of God: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life” (Jhn 3:36); “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (Jhn 17:1-3); “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Jhn 20:31); “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life;and he that hath not the Son of God hath not life” (1Jo 5:11-12); “even in his Son Jesus Christ. This is the true God, and eternal life” (1Jo 5:20).
Jesus said that the throne on which He sits is His Father’s and that He is sitting with Him, “set down with my Father in his throne” (Rev 3:21). When speaking of Him sitting with God, He is always said to be seated at God’s right hand and never that God is seated at His left: “Sit thou at my right hand” (Psa 110:1); “the Son of man sitting on the right hand of power” (Mat 26:64); “by the right hand of God exalted” (Act 2:33); “even at the right hand of God” (Rom 8:34); “Christ sitteth on the right hand of God” (Col 3:1); “sat down on the right hand of the Majesty on high” (Heb 1:3); “who is set on the right hand of the throne of the Majesty in the heavens” (Heb 8:1); “sat down on the right hand of God” (Heb 10:12); “set down at the right hand of the throne of God” (Heb 12:2); “on the right hand of God” (1Pe 3:22).
The main statement used to claim that Jesus Himself is God: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” (Jhn 1:1-2). But twice John said He was “with God.” How can He be with Him and also be Him? Since John later wrote, “the Word of life; (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father” (1Jo 1:1-2), then “with God” corresponds to “with the Father.” The context of “the Word was God” includes several figures of speech or metaphors. The Son of God isn’t literally “the Word” (v. 1) or “the Light” (v. 7). These are figures of speech. And just as “the light was the life” (v. 4) is a metaphor, so is “the Word was God.” The Word Himself later stated “he that hath seen me hath seen the Father” (14:9), and Paul said He was “the image of God” (2Co 4:4), “the image of the invisible God” (Col 1:15). He represented God so perfectly that John could say He “was God” in metaphorical equivalence.
“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jhn 1:18); “Ye have neither heard his voice at any time, nor seen his shape” (Jhn 5:37); “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (Jhn 6:46); “whom no man hath seen, nor can see” (1Ti 6:16); “No man hath seen God at any time” (1Jo 4:12). Nobody but the Son of God has seen God because He was with God. And who knows God better than His only begotten Son? Furthermore, Jesus Christ is the arbiter of the truth: “grace and truth came by Jesus Christ” (Jhn 1:17); “And ye shall know the truth, and the truth shall make you free” (Jhn 8:32); “And if I say the truth, why do ye not believe me?” (Jhn 8:46); “I am the way, the truth, and the life” (Jhn 14:6); “Every one that is of the truth heareth my voice” (Jhn 18:37); “the truth is in Jesus” (Eph 4:21). What He said about God and about Himself is the final word.
Trinitarian ministers, on the other hand, disagree with the Son of God about God! Disagreeing with Him about anything is alarming enough but our view of God is most important. If they’re wrong about what’s greatest, what about everything else? How can these highly educated ministers with Masters and even Doctorate degrees be wrong about the most crucial subject of all? Could it just be an honest mistake, or is something else going on? If they’re sincerely wrong, then all they need to do is start teaching it right. But if they’re knowingly transgressing the doctrine of Christ, then according to John they don’t have God. And if they won’t listen to Him, why listen to them?
In his book “God the Trinity” (Malcolm B. Yarnell III, B&H Academic, 2016), Yarnell conceded on the opening page of his Prologue that according to a recent survey of evangelical Christians “more than half claimed the Holy Spirit is a force and not a personal being.” And this has proven to be the case in my own experience when hearing people’s view of the Holy Spirit. Most don’t believe it’s a personal being. Albeit they don’t know what it really is, just that they’re sure what it really is not.
These same people, however, worship in Trinitarian churches. Likely many of them never thinking through the implications that if the Holy Spirit isn’t a person then there is no Trinity and their worship is problematic. It was the study of the Scriptures about the Holy Spirit that convinced me it’s not a person, therefore calling into question the entire doctrine of the Trinity. Learning the truth about the Holy Spirit became the springboard for me also learning the truth about the Father and the Son.
I was a Trinitarian for almost 30 years. But fearing God, I had to follow the Scriptural evidence where it leads and it led me out of Trinitarianism. I can assure you it wasn’t an easy journey and it still isn’t. I endured much resistance by my pastors and other “Christians” that I had been very close with for many years. But I had to decide who it is that I love the most. Loving God and His Son Jesus Christ the most, I had to painfully part fellowship from those that wouldn’t follow the truth.
The question “What is the Holy Spirit?” isn’t simply an academic matter just to get all of our doctrinal beliefs correct. It’s about the God we worship. Jesus Christ told the woman at the well, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.” (Jhn 4:23-24). Because the Father seeks those that will worship Him in spirit and in truth, He sent His Son to teach us the truth about Him. It’s not optional. We “must worship him in spirit and in truth.” We must get it right about the Holy Spirit because it’s a matter of worship.
Introducing God’s breath
The first mention of God’s breath in the Scriptures is within the very first words, “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 [rûaḥ 7307] of God moved upon the face of the waters.” (Gen 1:1-2). In its initial introduction by God’s revelation through Moses, the rûaḥ of God is identified as something belonging to Him as His possession. It’s “the breath of God” or His breath. In the beginning, there wasn’t a person flying over the water like superman! God was blowing from His mouth, His breath across the surface of the water.
The next occurrence of rûaḥ in Scripture, it’s the wind, “And they heard the voice of the LORD God walking in the garden in the cool [rûaḥ 7307] of the day” (Gen 3:8). Other Bible versions render it, “When the cool evening breezes were blowing” (NLT), “at the time of the evening breeze” (CSB), “at the breezy time of the day” (NET), “at the breeze of the day” (YLT). There’s no question that rûaḥ is simply air, breath, or wind.
The third time rûaḥ appears, God Himself is speaking about His breath, “And the LORD said, My spirit [rûaḥ 7307] shall not always strive with man” (Gen 6:3). In its introduction it was “the breath of God” and now it’s “My breath.” Therefore, rûaḥ is of Himself and from Himself as His possession.
The fourth, fifth, and sixth occurrences of rûaḥ are about the breath of life from God in the nostrils of all living beings, “wherein isthe breath [rûaḥ 7307] of life” (Gen 6:17,7:15), “All in whose nostrils was the breath [rûaḥ 7307] of life” (Gen 7:22). This is referring back to the creation of man to life by God breathing into his nostrils, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). We’re even told later in Scripture that the rûaḥ into man’s nostrils was God’s breath from His mouth, “By the word of the LORD were the heavens made; and all the host of them by the breath [rûaḥ 7307] of his mouth” (Psa 33:6). It’s not a person—it’s God’s breath from His mouth.
In the Old Testament, the translators rendered rûaḥ as “breath,” “blast,” or “wind” when the immediate contexts forced it: “And with the blast [rûaḥ 7307] of thy nostrils the waters were gathered together” (Exo 15:8); “at the rebuking of the LORD, at the blast of the breath [rûaḥ 7307] of his nostrils” (2Sa 22:16); “By the blast of God they perish, and by the breath [rûaḥ 7307] of his nostrils are they consumed” (Job 4:9); “by the breath [rûaḥ 7307] of his mouth shall he go away” (Job 15:30); “all the host of them by the breath [rûaḥ 7307] of his mouth” (Psa 33:6); “he causeth his wind [rûaḥ 7307] to blow” (Psa 147:18); “with the breath [rûaḥ 7307] of his lips shall he slay the wicked” (Isa 11:4). However, when various contexts allowed the translators a degree of freedom to render rûaḥ as something else, they always took that liberty in translating it as “spirit” to imply a personal being. It’s simply a matter of translator bias—rendering statements to comport with their belief that rûaḥ is a person.
The pneuma of God
The New Testament equivalent of rûaḥ is the Greek pneuma. Although translated consistently as “spirit,” it’s simply the noun form of the verb pneo which means “to blow.” The contexts of all seven occurrences of pneo agree: “And the rain descended, and the floods came, and the winds blew [pneō 4154] … And the rain descended, and the floods came, and the winds blew [pneō 4154]” (Mat 7:25,27); “And when ye see the south wind blow [pneō 4154]” (Luk 12:55); “The wind bloweth [pneō 4154] where it listeth” (Jhn 3:8); “And the sea arose by reason of a great wind that blew [pneō 4154]” (Jhn 6:18); “and hoised up the mainsail to the wind [pneō 4154]” (Act 27:40); “that the wind should not blow [pneō 4154] on the earth, nor on the sea, nor on any tree” (Rev 7:1). There’s nothing inherent with the word pneuma that implies a conscious living personal being. It’s simply breath or wind as its verb counterpart attests. Also, pneuma is neuter in gender, not masculine or feminine which is required if referring to a person.
Furthermore, the Greek pneuma is where our English “pneumonia”—a respiratory infection in the air sacs of the lungs that causes difficulty in breathing and can be life-threatening—is derived. Also, “pneumology” which is the medical study of the lungs and respiratory organs, and “pneumatics” which is a branch of engineering using systems of compressed air.
Lastly, Jesus Christ Himself is the highest authority with the final word and He defined pneuma as breath by literally blowing from His mouth onto His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [pneuma 4151]” (Jhn 20:22). He also likened the new birth, “that which is born of the Spirit [pneuma 4151] is spirit [pneuma 4151]” (Jhn 3:6), to the wind blowing, “The wind [pneuma 4151] bloweth [pneō 4154] where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [pneuma 4151]” (Jhn 3:8). Jesus Christ Himself defined pneuma as breath or wind.
Christ is the breath
God the Father, the Son of God, and the apostle Paul all affirmed that Christ is the breath. On the Day of Pentecost, Peter quoted Joel’s prophecy about the event being witnessed that day, “And it shall come to pass in the last days, saith God, I will pour out [ekcheō 1632] of my Spirit [breath] upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out [ekcheō 1632] in those days of my Spirit [breath]; and they shall prophesy” (Act 2:17-18). And Peter concluded his preaching, “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth [ekcheō 1632] this, which ye now see and hear” (Act 2:33). The Greek ekcheō means “to pour out” or “shed forth.” Other versions have it more correctly as “poured out” (DBY, NET, NIV, NKJV). Joel’s prophecy wasn’t that God would “pour out” His breath but “pour out of” His breath. God was calling His Son seated at His right hand, “my breath.” To “pour out of my breath” is to “pour out of” His Son. Now, of course, His Son as “my breath” is only figurative.
Referring to the Day of Pentecost, Paul also said that it was God that did the pouring out through Jesus Christ, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost [breath]; Which he shed [ekcheō 1632] on us abundantly through Jesus Christ our Saviour” (Tit 3:4-6), “he poured out on us generously through Jesus Christ our Savior” (NIV). That God “poured out … through Jesus Christ” indicates that Jesus Christ is the breath.
Furthermore, God said prior to the flood, “My spirit [breath] shall not always strive with man, for that he also is flesh” (Gen 6:3). His breath is His only begotten Son. That His breath wouldn’t always strive with man was in His Son becoming flesh as a man.
The Son of God even called Himself “the breath” seven times in His concluding statements to each of the seven churches in Asia, “He that hath an ear, let him hear what the Spirit [breath] saith unto the churches” (Rev 2:7,11,17,29, 3:6,13,22). And this was after He had been seated at His Father’s right hand in heaven.
Finally, Paul interchanged the breath with Christ, “the Spirit [breath] itself maketh intercession for us … It isChrist that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom 8:26,34). That the breath makes intercession is actually Christ at God’s right hand making intercession. And Paul also told the Corinthians, “Now the Lord is that Spirit [breath]” (2Co 3:17).
In what way is Christ the breath?
In His incarnation, the Son of God became fully human in every way just as we are. And in His bodily resurrection from the dead and ascension to be seated in heaven at God’s right hand, He remains fully human both now and forever. The term “the Son of man” which Christ used for Himself many times as recorded in the four Gospels, was also used for Him after having been seated at God’s right hand in heaven: “I see the heavens opened, and the Son of man standing on the right hand of God” (Act 7:56); “And in the midst of the seven candlesticks one like unto the Son of man” (Rev 1:13); “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man” (Rev 14:14). Also, Paul called Christ a man in His mediation for us before God, “For there is one God, and one mediator between God and men, the man Christ Jesus” (1Ti 2:5). The Son of God is fully human. But He is the breath in metaphorical equivalence.
God gave all things to His Son: “All things are delivered unto me of my Father” (Mat 11:27), “All power is given unto me in heaven and in earth” (Mat 28:18); “All things are delivered to me of my Father” (Luk 10:22); “The Father loveth the Son, and hath given all things into his hand” (Jhn 3:35); “For the Father judgeth no man, but hath committed all judgment unto the Son” (Jhn 5:22); “Jesus knowing that the Father had given all things into his hands” (Jhn 13:3); “As thou hast given him power over all flesh” (Jhn 17:2); “For he hath put all things under his feet” (1Co 15:27); “And hath put all things under his feet” (Eph 1:22); “That at the name of Jesus every knee should bow” (Phl 2:10); “Thou hast put all things in subjection under his feet” (Heb 2:8); “angels and authorities and powers being made subject unto him” (1Pe 3:22).
In giving His Son all things, God gave His Son full agency and proxy over His breath so that it’s His decision and prerogative for the breath to dwell in our hearts. This is why God’s breath in our hearts is equated with Christ Himself: “Now if any man have not the Spirit [breath] of Christ, he is none of his. And if Christ be in you” (Rom 8:9-10); “Now the Lord is that Spirit [breath]: and where the Spirit [breath] of the Lord is, there is liberty” (2Co 3:17); “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal 2:20); “And because ye are sons, God hath sent forth the Spirit [breath] of his Son into your hearts” (Gal 4:6); “to be strengthened with might by his Spirit [breath] in the inner man; That Christ may dwell in your hearts by faith” (Eph 3:17); “Christ in you, the hope of glory” (Col 1:27). That Christ is God’s breath isn’t literal but simply metaphorical.
Jesus was speaking figuratively
John chapters 14-16 is the famous passage where Jesus foretold His disciples about the coming of “the Spirit [breath] of truth” (14:17,15:26,16:13), “the Holy Ghost [breath]” (14:26). And many times He used personal pronouns for the breath in this passage indicating personhood: “that he may abide with you for ever” (14:16); “it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you” (14:17); “he shall teach you all things” (14:26); “he shall testify of me” (15:26); “I will send him to you” (16:7); “And when he is come, he will reprove the world” (16:8); “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jhn 16:13); “He shall glorify me: for he shall receive of mine” (Jhn 16:14); “he shall take of mine” (16:15).
There’s a stipulation, however, to what He said. At the conclusion of the passage He said He had been speaking figuratively, “These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father” (Jhn 16:25). Other Bible versions render it, “in allegories” (DBY), “speaking figuratively” (NIV), “in figurative language” (NKJV), “in figures of speech” (NLT), “in similitudes” (YLT). That’s what He said about His own words. But regardless, many use those personal pronouns as “proof” that the breath is an actual person. But those same people taking Him literally here certainly don’t take Him literally when He spoke earlier about the breath as “rivers of living water. (But this spake he of the Spirit [breath]” (Jhn 7:38-39). They take Him figuratively there, but literally here in spite of Him qualifying His own words as figurative.
Within the passage itself, Jesus even indicated He was speaking of Himself as the breath, “but ye know him; for he dwelleth with you” (Jhn 14:17). His disciples knew the breath because He had been living with them the past three years as they had traveled and ministered together. And that the coming breath would be Himself coming, “I will not leave you comfortless: I will come to you” (14:18), “I go away, and come again unto you” (14:28).
Also, Jesus told His disciples that He still had many things to teach them, including about things to come, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit [breath] of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come” (Jhn 16:13). These “things to come” were the things contained in the final writing of the Scriptures, “The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass” (Rev 1:1). True to His words, Revelation isn’t just telling but showing through visions the events that are to come. And “The Revelation of Jesus Christ” is what “God gave unto him” as He had told His disciples, “whatsoever he shall hear,that shall he speak.” Christ is the breath and what He heard from God is what He spoke.
Finally, although Christ used masculine pronouns for the breath several times in this passage, in this one statement leading into the passage, He used a neuter pronoun for the breath three times, “Eventhe Spirit [breath] of truth; whom the world cannot receive, because it seeth him [autos 846, neuter] not, neither knoweth him [autos 846, neuter]: but ye know him [autos 846, neuter]” (Jhn 14:17). But this verse is incorrectly translated with masculine pronouns. Paul used the same neuter pronoun for the breath which was translated correctly, “The Spirit [breath] itself [autos 846, neuter] beareth witness with our spirit [breath]” (Rom 8:16), “the Spirit [breath] itself [autos 846, neuter] maketh intercession for us” (Rom 8:26). Christ’s use of a neuter pronoun for the breath indicates that it’s truly not a person but that He had simply been speaking figuratively as He said.
Jesus Christ is our Advocate before the Father
An advocate is one that intercedes and pleads on behalf of another. Jesus Christ is our Advocate, Interceder, or Mediator before the Father at His right hand: “Sit thou at my right hand” (Psa 110:1); “Hereafter shall the Son of man sit on the right hand of the power of God” (Luk 22:69); “being by the right hand of God exalted” (Act 2:33); “who is even at the right hand of God” (Rom 8:34); “set him at his own right hand” (Eph 1:20); “Christ sitteth on the right hand of God” (Col 3:1); “sat down on the right hand of the Majesty on high” (Heb 1:3); “who is set on the right hand of the throne of the Majesty in the heavens” (Heb 8:1); “sat down on the right hand of God” (Heb 10:12); “is set down at the right hand of the throne of God” (Heb 12:2); “is on the right hand of God” (1Pe 3:22); “am set down with my Father in his throne” (Rev 3:21).
It was His advocacy at the Father’s right hand that Jesus was foretelling His disciples in John 14-16: “And I will ask the Father, and he will give you another advocate [paraklētos 3875] to help you and be with you forever” (Jhn 14:16 NIV); “But the Advocate [paraklētos 3875], the Holy Spirit [breath], whom the Father will send in my name” (Jhn 14:26 NIV); “When the Advocate [paraklētos 3875] comes, whom I will send to you from the Father—the Spirit [breath] of truth who goes out from the Father” (Jhn 15:26 NIV); “Unless I go away, the Advocate [paraklētos 3875] will not come to you” (Jhn 16:7 NIV). As their Advocate, His disciples wouldn’t ask Him but ask the Father in His name, “And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.” (Jhn 16:23-24). Up to this point He had always gone to the Father for them, “At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you” (Jhn 16:26). But after being seated at God’s right hand advocating, interceding, and mediating for them, they would go to the Father directly in prayer.
Although Christ spoke to His disciples figuratively about the Advocate, “These things have I spoken unto you in proverbs” (Jhn 16:25), John later understood plainly that He had been speaking of Himself, “And if any man sin, we have an advocate [paraklētos 3875] with the Father, Jesus Christ the righteous” (1Jo 2:1). He is our Advocate, Interceder, or Mediator before God: “the Spirit [breath] itself maketh intercession for us … who is even at the right hand of God, who also maketh intercession for us” (Rom 8:26,34); “For there is one God, and one mediator between God and men, the man Christ Jesus” (1Ti 2:5); “he ever liveth to make intercession for them” (Heb 7:25); “he is the mediator of a better covenant” (Heb 8:6); “he is the mediator of the new testament” (Heb 9:15); “Jesus the mediator of the new covenant” (Heb 12:24).
The breath of God is His possession
The first two mentions of the breath in Scripture, it belonged to God as His possession, “And the Spirit [rûaḥ 7307] of God moved upon the face of the waters” (Gen 1:2), “And the LORD said, My spirit [rûaḥ 7307] shall not always strive with man” (Gen 6:3). And many, many more times in Scripture the breath is said to belong to God: “Can we find such a one as this is, a man in whom the Spirit [breath] of Godis?” (Gen 41:38); “And I have filled him with the spirit [breath] of God” (Exo 31:3); “And he hath filled him with the spirit [breath] of God” (Exo 35:31); “would God that all the LORD’S people were prophets, and that the LORD would put his spirit [breath] upon them!” (Num 11:29); “and the spirit [breath] of God came upon him” (Num 24:2); “And the Spirit [breath] of the LORD came upon him” (Jdg 3:10); “But the Spirit [breath] of the LORD came upon Gideon” (Jdg 6:34); “Then the Spirit [breath] of the LORD came upon Jephthah” (Jdg 11:29); “And the Spirit [breath] of the LORD began to move him at times” (Jdg 13:25); “And the Spirit [breath] of the LORD came mightily upon him” (Jdg 14:6); “And the Spirit [breath] of the LORD came upon him” (Jdg 14:19); “and the Spirit [breath] of the LORD came mightily upon him” (Jdg 15:14); “And the Spirit [breath] of the LORD will come upon thee” (1Sa 10:6); “and the Spirit [breath] of God came upon him” (1Sa 10:10); “And the Spirit [breath] of God came upon Saul” (1Sa 11:6); “and the Spirit [breath] of the LORD came upon David from that day forward” (1Sa 16:13); “But the Spirit [breath] of the LORD departed from Saul” (1Sa 16:14); “the Spirit [breath] of God was upon the messengers of Saul” (1Sa 19:20); “and the Spirit [breath] of God was upon him also” (1Sa 19:23); “The Spirit [breath] of the LORD spake by me” (2Sa 23:2); “the Spirit [breath] of the LORD shall carry thee whither I know not” (1Ki 18:12); “Which way went the Spirit [breath] of the LORD from me to speak unto thee?” (1Ki 22:24); “lest peradventure the Spirit [breath] of the LORD hath taken him up” (2Ki 2:16); “And the Spirit [breath] of God came upon Azariah the son of Oded” (2Ch 15:1); “Which way went the Spirit [breath] of the LORD from me to speak unto thee?” (2Ch 18:23); “came the Spirit [breath] of the LORD in the midst of the congregation” (2Ch 20:14); “And the Spirit [breath] of God came upon Zechariah the son of Jehoiada the priest” (2Ch 24:20); “By his spirit [breath] he hath garnished the heavens” (Job 26:13); “and the spirit [breath] of Godis in my nostrils” (Job 27:3); “The Spirit [breath] of God hath made me” (Job 33:4); “Because they provoked his spirit [breath]” (Psa 106:33); “And the spirit [breath] of the LORD shall rest upon him” (Isa 11:2); “because the spirit [breath] of the LORD bloweth upon it” (Isa 40:7); “Who hath directed the Spirit [breath] of the LORD” (Isa 40:13); “the Spirit [breath] of the LORD shall lift up a standard against him” (Isa 59:19); “The Spirit [breath] of the Lord GODis upon me” (Isa 61:1); “the Spirit [breath] of the LORD caused him to rest” (Isa 63:14); “and now the Lord GOD, and his Spirit [breath], hath sent me” (Isa 48:16); “And the Spirit [breath] of the LORD fell upon me” (Eze 11:5); “Afterwards the spirit [breath] took me up, and brought me in a vision by the Spirit [breath] of God into Chaldea” (Eze 11:24); “and carried me out in the spirit [breath] of the LORD” (Eze 37:1); “is the spirit [breath] of the LORD straitened?” (Mic 2:7); “But truly I am full of power by the spirit [breath] of the LORD” (Mic 3:8); “and the words which the LORD of hosts hath sent in his spirit [breath] by the former prophets” (Zec 7:12); “and he saw the Spirit [breath] of God descending like a dove, and lighting upon him” (Mat 3:16); “For it is not ye that speak, but the Spirit [breath] of your Father which speaketh in you” (Mat 10:20); “But if I cast out devils by the Spirit [breath] of God” (Mat 12:28); “The Spirit [breath] of the Lordis upon me” (Luk 4:18); “How is it that ye have agreed together to tempt the Spirit [breath] of the Lord?” (Act 5:9); “the Spirit [breath] of the Lord caught away Philip” (Act 8:39); “if so be that the Spirit [breath] of God dwell in you” (Rom 8:9); “But if the Spirit [breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [breath] that dwelleth in you” (Rom 8:11); “For as many as are led by the Spirit [breath] of God” (Rom 8:14); “Through mighty signs and wonders, by the power of the Spirit [breath] of God” (Rom 15:19); “But God hath revealed them unto us by his Spirit [breath]” (1Co 2:10); “even so the things of God knoweth no man, but the Spirit [breath] of God” (1Co 2:11); “But the natural man receiveth not the things of the Spirit [breath] of God” (1Co 2:14); “Know ye not that ye are the temple of God, and thatthe Spirit [breath] of God dwelleth in you?” (1Co 3:16); “and I think also that I have the Spirit [breath] of God” (1Co 7:40); “Wherefore I give you to understand, that no man speaking by the Spirit [breath] of God calleth Jesus accursed” (1Co 12:3); “and where the Spirit [breath] of the Lordis, there is liberty … are changed into the same image from glory to glory, even as by the Spirit [breath] of the Lord” (2Co 3:17,18); “to be strengthened with might by his Spirit [breath] in the inner man” (Eph 3:16); “And grieve not the holy Spirit [breath] of God” (Eph 4:30); “Hereby know ye the Spirit [breath] of God” (1Jo 4:2); “and he in us, because he hath given us of his Spirit [breath]” (1Jo 4:13).
Since clearly the breath of God belongs to God as His possession, it’s not some other personal autonomous being. Moreover, it can’t be a co-equal person in a Trinitarian Godhead because then it wouldn’t belong to God. It’s simply God’s own breath from His mouth.
The reason God’s breath is holy
The Hebrew adjective qāḏôš is translated throughout the Old Testament primarily as “holy” but sometimes as “saint.” It means “separated,” “divided,” or “set apart.” God chose His people Israel and separated them from all other people: “For thou artan holy [qāḏôš 6918] people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deu 7:6); “For thou artan holy [qāḏôš 6918] people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth” (Deu 14:2); “for thou artan holy [qāḏôš 6918] people unto the LORD thy God” (Deu 14:21); “And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy [qāḏôš 6918] people unto the LORD thy God, as he hath spoken” (Deu 26:19); “The LORD shall establish thee an holy [qāḏôš 6918] people unto himself, as he hath sworn unto thee” (Deu 28:9).
In the New Testament, the equivalent of the Hebrew adjective qāḏôš is the Greek adjective hagios also translated consistently as either “holy” or “saint.” Peter quoted from Moses and used hagios for qāḏôš, “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy [qāḏôš 6918]; for I am holy [qāḏôš 6918]” (Lev 11:44), “Because it is written, Be ye holy [hagios 40]; for I am holy [hagios 40]” (1Pe 1:15-16).
When speaking of God’s people in the New Testament, the translators rendered hagios as “saints” rather than “separated” which obscures the identity of the subjects. The saints are simply God’s people, separated or set apart from all other people in the world. Here are just some of the many times hagios is used for God’s people: “And the graves were opened; and many bodies of the saints [hagios 40] which slept arose” (Mat 27:52); “thy saints [hagios 40] at Jerusalem” (Act 9:13); “the saints [hagios 40] which dwelt at Lydda” (Act 9:32); “To all that be in Rome, beloved of God, called to besaints [hagios 40]” (Rom 1:7); “Distributing to the necessity of saints [hagios 40]” (Rom 12:13); “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to besaints [hagios 40]” (1Co 1:2); “unto the church of God which is at Corinth, with all the saints [hagios 40] which are in all Achaia” (2Co 1:1); “Paul, an apostle of Jesus Christ by the will of God, to the saints [hagios 40] which are at Ephesus” (Eph 1:1); “Paul and Timotheus, the servants of Jesus Christ, to all the saints [hagios 40] in Christ Jesus which are at Philippi” (Phl 1:1); “All the saints [hagios 40] salute you” (Phl 4:22); “To the saints [hagios 40] and faithful brethren in Christ which are at Colosse” (Col 1:2).
The distinction of God’s people is that they have God’s breath dwelling in their hearts: “But ye are not in the flesh, but in the Spirit [breath], if so be that the Spirit [breath] of God dwell in you” (Rom 8:9); “But if the Spirit [breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [breath] that dwelleth in you” (Rom 8:11); “What? know ye not that your body is the temple of the Holy Ghost [breath] which is in you, which ye have of God, and ye are not your own?” (1Co 6:19); “Who hath also sealed us, and given the earnest of the Spirit [breath] in our hearts” (2Co 1:22); “And because ye are sons, God hath sent forth the Spirit [breath] of his Son into your hearts, crying, Abba, Father” (Gal 4:6); “That good thing which was committed unto thee keep by the Holy Ghost [breath] which dwelleth in us” (2Ti 1:14); “And hereby we know that he abideth in us, by the Spirit [breath] which he hath given us” (1Jo 3:24).
Since hagios means “separated,” then hagios pneuma translated consistently as “Holy Spirit” is more accurately “separated breath.” It’s not a holy being or a reverent person as “Holy Spirit” implies. It’s God’s breath in the hearts of His people that separates or sets them apart from all other people. Only God’s people have the hope of eternal life by His breath dwelling in their hearts.
Conclusion
The Hebrew rûaḥ and Greek pneuma mistranslated throughout Scripture as “spirit” isn’t a personal being but simply air, wind, or breath. When used as a possession of God, it’s God’s breath or the breath of God from His mouth. Jesus Christ even illustrated this to His disciples by breathing from His mouth onto them. But the time He had spoken to them about the breath as if a personal being, He stipulated His own words as figurative. He had been speaking of Himself as our forthcoming Advocate, Intercessor, or Mediator at God’s right hand in heaven. As our Advocate, God gave Him full agency and proxy over His breath so that He decides who will have the breath in their hearts and access to God the Father. It’s in this sense that Christ is the breath. He is literally a human being, but metaphorically God’s breath. And the reason the breath is called hagios for “separated” many times in the New Testament is because its presence in the hearts of God’s people is what separates them from all other people.
Since rûaḥ and pneuma is air, wind, or breath and not a personal being, then there is no Trinity of three persons in the Godhead. How then can highly intelligent and educated ministers, pastors, and theologians be wrong about this? People are trusting their souls to these men. If they truly love their flocks, they will take every precaution to get this right for their sakes.
Jesus Christ claimed to have been begotten of God, “his only begotten Son … the only begotten Son of God” (Jhn 3:16,18). And that He had “proceeded forth” and “came out from” God, “I proceeded forth and came from God” (Jhn 8:42), “I came out from God. I came forth from the Father, and am come into the world” (Jhn 16:27-28). He was begotten, not created. His beginning was His begetting.
Having been begotten of God as the same kind of divine being, He had the ability to create all things: “All things were made by him; and without him was not any thing made that was made” (Jhn 1:3), “the world was made by him” (Jhn 1:10); “God, who created all things by Jesus Christ” (Eph 3:9); “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him” (Col 1:16); “by whom also he made the worlds” (Heb 1:2).
Throughout the six days of creation and seventh day of rest, it was said to be ‘ĕlōhîm or God that created, “In the beginning God [‘ĕlōhîm 430] created the heaven and the earth” (Gen 1:1), “And on the seventh day God [‘ĕlōhîm 430] ended his work which he had made” (Gen 2:2). But starting in the second chapter which details the creation of the man and woman, it was Yᵊhōvâ‘ĕlōhîm or Jehovah God, “And the LORD [Yᵊhōvâ 3068] God [‘ĕlōhîm 430] formed man of the dust of the ground” (2:7), “And the rib, which the LORD [Yᵊhōvâ 3068] God [‘ĕlōhîm 430] had taken from man, made he a woman” (2:22). The Son of God created all things under God’s direction as His Agent. They both are said to have created the man and woman, “Let us make man in our image, after our likeness … male and female created he them” (Gen 1:26,27), but it was the Son that did the work.
It was the Son of God that called to Adam after he sinned, “And the LORD [Yᵊhōvâ 3068] God [‘ĕlōhîm 430] called unto Adam” (3:9), spoke to the woman, “And the LORD [Yᵊhōvâ 3068] God [‘ĕlōhîm 430] said unto the woman” (3:13), and to the serpent, “And the LORD [Yᵊhōvâ 3068] God [‘ĕlōhîm 430] said unto the serpent” (3:14). When Jehovah God walked with Adam and Eve in the garden, they weren’t seeing God but the Son of God. The Hebrew word for God is ‘ĕlōhîm but Yᵊhōvâ is His name as He later revealed to Moses, “The LORD [Yᵊhōvâ 3068] God … this is my name for ever” (Exo 3:15).
The Son of God declared that nobody but Himself had seen God the Father, “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (Jhn 6:46). And John wrote twice, “No man hath seen God at any time” (Jhn 1:18; 1Jo 4:12). All the times in the Old Testament that people were said to have seen God, they actually saw the Son of God: “And the LORD [Yᵊhōvâ 3068] appeared unto Abram” (Gen 12:7); “I have seen God [‘ĕlōhîm 430] face to face” (Gen 32:30); “And they saw the God [‘ĕlōhîm 430] of Israel … they saw God [‘ĕlōhîm 430]” (Exo 24:10,11); “we have seen God [‘ĕlōhîm 430]” (Jdg 13:22); “I saw the LORD [Yᵊhōvâ 3068] sitting on his throne” (1Ki 22:19); “This was the appearance of the likeness of the glory of the LORD [Yᵊhōvâ 3068]” (Eze 1:28).
When Christ said “Your father Abraham rejoiced to see my day: and he saw it, and was glad” (Jhn 8:56), it was the day that as mal’āḵYᵊhōvâ or Messenger of Jehovah, He stopped Abraham from sacrificing Isaac and made the promise to him, “And the angel [mal’āḵ 4397] of the LORD [Yᵊhōvâ 3068] called unto him out of heaven” (Gen 22:11), “And the angel [mal’āḵ 4397] of the LORD [Yᵊhōvâ 3068] called unto Abraham out of heaven the second time … By myself have I sworn, saith the LORD [Yᵊhōvâ 3068]” (Gen 22:15,16). Christ claimed to be the Messenger of Jehovah, the Messenger that spoke to Hagar, Abraham, Moses, Balaam, Gideon, Manoah, David, Elijah, and Zechariah. Therefore, Jehovah interacting with His people throughout the Old Testament, wasn’t God Himself but His Messenger, His Son.
The Son of God was the Messenger of Jehovah as His agent, emissary, delegate, or representative. When people saw Jehovah, they saw God’s Son in the place, or in the stead of God. Thus, it could be said that they saw God. This doesn’t make God’s Son, God Himself. When John said, “the Word was God” (Jhn 1:1), it was simply a metaphor. As the Son isn’t literally the Word or Message, He isn’t literally God either. He said Himself, “And he that seeth me seeth him that sent me” (Jhn 12:45), “he that hath seen me hath seen the Father” (Jhn 14:9). When people saw Him and heard Him, they saw and heard God the Father vicariously, not literally.
The issue in Hebrews chapter one, “And of the angels he saith … But unto the Son he saith” (vs. 7,8), was that many Jews claimed mal’āḵYᵊhōvâ was only an angel while the writer was proving from the Scriptures it was God’s Son. He wasn’t God Himself but His representative, “the express image of his person” (v. 3), “the exact representation of his being” (NIV), “the representation of his essence” (NET).
Earlier in his letter to the Ephesians, Paul laid the groundwork to later teach about the whole armor of God. He used the Greek epouranios for Christ seated in heaven with authority over all principalities and powers, “Which he wrought in Christ, when he raised him from the dead, and set himat his own right hand in the heavenly [epouranios 2032]places, Far above all principality, and power, and might, and dominion, and every name that is named” (Eph 1:20-21). He then qualified this as our salvation, “hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made ussit together in heavenly [epouranios 2032]places in Christ Jesus … For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph 2:5,6,8). We’re saved by sitting with Christ at God’s right hand—Him representing us before God as if we’re seated there.
Toward the end of his letter, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [epouranios 2032]places.” (Eph 6:11-12). We put on the armor by “putting on” Christ, “But put ye on the Lord Jesus Christ” (Rom 13:14), “put on Christ” (Gal 3:27), “put on the new man” (Eph 4:24). We “put on” Him when we live after His example, commandments, and teaching. When submitting to His Son, God defends us against the devil as if wearing armor.
God’s defense likened to armor was also depicted in the Old Testament. With Abraham, “Fear not, Abram: I am thy shield” (Gen 15:1), and also with David, “The God of my rock; in him will I trust: he ismy shield” (2Sa 22:3), “But thou, O LORD, arta shield for me” (Psa 3:3), “The LORD is my strength and my shield” (Psa 28:7).
The individual pieces of armor that Paul lists are holistic—we must practice the sum of the parts to “put on” the whole armor and be successfully defended. And Paul had already taught about the parts in his letter leading up to this synopsis. Having “your loins girt about with truth” (v. 14), is learning the truth from Christ’s teaching, “But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus” (4:20-21). If we won’t hear and submit to the truth Christ taught, we lack this one piece and therefore don’t have the whole.
Having on “the breastplate of righteousness” (v. 14), is living righteously after the image of God in which we were created, “And that ye put on the new man, which after God is created in righteousness and true holiness” (4:24). God’s Son created us to live morally righteous after His image—His example and teaching.
To have “your feet shod with the preparation of the gospel of peace” (v. 15), is to keep the peace between Jews and Gentiles, “the unity of the Spirit in the bond of peace” (4:3). Christ is the peace between both, “For he is our peace, who hath made both one” (2:14). The “gospel of peace” is what He preached to both, “preached peace to you which were afar off, and to them that were nigh” (2:17).
The “shield of faith [faithfulness]” (v. 16), is being faithful to Christ as He was to His Father, “because of Christ’s faithfulness” (3:12 NET). When the “fiery darts” of false accusations were hurled against Him, He simply trusted His Father to defend Him as a shield, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1Pe 2:23).
The “helmet of salvation” (v. 17), is our hope of salvation when the Lord returns, “others which have no hope … unto the coming of the Lord” (1Th 4:13,15), “for an helmet, the hope of salvation” (1Th 5:8). It’s “the hope of his calling” (1:18), “one hope of your calling” (4:4). The serpent’s head and his children’s will be bruised, “thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15). The hope of the Lord’s return is our helmet that protects our head.
The “sword of the Spirit [breath], which is the word [rhēma 4487] of God” (v. 17), is “the washing of water by the word [rhēma 4487]” (5:26). It was when Christ “poureth water into a bason, and began to wash the disciples’ feet” (Jhn 13:5), then gave them the rhēma, “A new commandment I give unto you, That ye love one another; as I have loved you” (Jhn 13:34). The sword in the armor is serving. We “fight” our enemies by serving them as Jesus washed Judas’ feet.
Of course “Praying always with all prayer and supplication in the Spirit [breath]” (v. 18), as Christ taught us “After this manner therefore pray ye” (Mat 6:9), and as Paul voiced two prayers earlier in this letter 1:16-23, 3:14-21. Salvation isn’t simply about believing some facts are true. We must be actively clothed with the whole armor of God to be defended against the devil and ultimately be saved.
Christ warned us to not mistake Him as destroying the law or the prophets, “Think not that I am come to destroy the law, or the prophets” (Mat 5:17). And that we must live to God’s moral righteous standard to enter the kingdom, “That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (v. 20). He then proceeded to teach the moral righteousness of the law, “Thou shalt not kill” (v. 21), “Thou shalt not commit adultery” (v. 27), “Thou shalt love thy neighbour” (v. 43). Finally, He concluded by stating He will deny knowing those breaking God’s laws, “I never knew you: depart from me, ye that work iniquity” (7:23), “you lawbreakers!” (NET) “you who practice lawlessness” (NKJV), “you who break God’s laws” (NLT).
Although Christ upheld the moral standard of righteousness in the law, He did, however, set us free from the non-moral actions decreed by the law upon the circumcised Jews. And the foremost action was abstinence from unclean meats: “Not that which goeth into the mouth defileth a man” (Mat 15:11), “There is nothing from without a man, that entering into him can defile him” (Mar 7:15), “What God hath cleansed, that call not thou common” (Act 10:15), “Stand fast therefore in the liberty wherewith Christ hath made us free” (Gal 5:1).
This became the primary issue in the early church, “That it was needful to circumcise them, and to command them to keep the law of Moses” (Act 15:5), “Ye must be circumcised, and keep the law: to whom we gave no such commandment” (v. 24). By “keep the law” in this context, it’s not the law’s moral righteousness but its non-moral actions. Paul was the apostle to the Gentiles and dealt with this issue extensively: “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself … All things indeed are pure” (Rom 14:14,20); “Meats for the belly, and the belly for meats” (1Co 6:13); “he did eat with the Gentiles” (Gal 2:12); “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days” (Col 2:16); “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving” (1Ti 4:4); “Unto the pure all things are pure” (Tit 1:15).
These statements of Paul’s about the law, “Therefore by the deeds [actions] of the law there shall no flesh be justified in his sight” (Rom 3:20), “Knowing that a man is not justified by the works [actions] of the law … for by the works [actions] of the law shall no flesh be justified” (Gal 2:16), were about the actions of circumcision under the law, not the moral righteousness required by God. But today these statements about circumcision and its non-moral actions are being used to destroy the moral righteousness of the law—the very thing Christ warned us not to do!
We’re being taught today that God’s people under the law could never keep its moral righteousness and neither can we. That we were born with a depraved sinful nature that prevents us from living righteously. That the law is legalism and we don’t want to be legalistic! This faulty view of the law is then the basis for the false view of salvation by faith. Paul taught the Gentiles in Rome and Galatia “The just shall live by faith [faithfulness]” (Rom 1:17; Gal 3:11). Salvation is not by keeping the non-moral actions of the law, “Therefore by the deeds [actions] of the law there shall no flesh be justified in his sight” (Rom 3:20), “a man is not justified by the works [actions] of the law … for by the works [actions] of the law shall no flesh be justified” (Gal 2:16), but by Jesus Christ’s faithfulness to His Father to accomplish what He was sent to do, “the righteousness of God through the faithfulness of Jesus Christ … because of Jesus’ faithfulness” (Rom 3:22,26 NET), “I live because of the faithfulness of the Son of God” (Gal 2:20 NET). This is also what he taught the Gentiles in Ephesus, “For by grace are ye saved through faith [faithfulness]; and that not of yourselves: it is the gift of God: Not of works [actions], lest any man should boast” (Eph 2:8-9), “because of Christ’s faithfulness” (3:12 NET).
The issue in the beginning was that man broke God’s commandment, “And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it” (Gen 2:16-17). Therefore, he was banned from the tree of life, “lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the LORD God sent him forth from the garden of Eden” (Gen 3:22-23). And in the end, it will be those keeping God’s commandments that regain access to the tree of life, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev 22:14).
We’ve been sold a false narrative that salvation isn’t by living right but by believing right. The masses of people today read their Bibles through that tainted lens. But Christ warned us to not mistake Him for destroying the law.
“For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom 5:7-8). Because it’s very difficult for us to grasp the magnitude of God’s love, Paul illustrates it from a human perspective to which we can more easily relate. It’s uncommon for someone to die for a righteous person, “For scarcely for a righteous man will one die.” And rarer that someone would die for a good person, “yet peradventure for a good man some would even dare to die.” But who would give their life for an evil person? Can we imagine ourselves taking the place of someone facing execution for horrific crimes? Would we willingly die for someone guilty of horrible abuse, torture, and murder? Yet this still doesn’t depict the true depth of God’s unfathomable love toward us.
Taking it a step further, how much more difficult to give our own child and only child? Any good parent that loves their children dearly couldn’t imagine giving one of them to die for someone else, even if they’re good or righteous. How much more unimaginable to give our only child so that an evil convicted criminal can go free! Yet God gave His only begotten Son for us, “For God so loved the world, that he gave his only begotten Son” (Jhn 3:16). God watched as His Son was horribly mistreated, publicly shamed, and executed as a convicted criminal while doing nothing to spare Him or ease His suffering in the least. Now, He simply demands us to submit entirely to His Son—obeying His commandments, living by His teaching, and standing for the glory of His name. But what if we only submit to His Son partially? Will He still save us? Imagine yourself in His place. You painfully gave your only son to save a criminal with the simple condition that they submit entirely to him. But they won’t do it, yet still want you to save them. What would you do?
Try to imagine ourselves from God’s perspective. We so loved the very people that had been committing all kinds of evil against us, that we gave our only son to endure such horrible mistreatment to save them. We gave them the greatest gift of our own son, and now our only term is that they submit to him fully. Yet they now want that salvation but on their own terms. Rather than being utmost grateful and submitting to our son entirely as we require, they want to pick and choose from his commandments and teaching. What would you do?
If you sent your son to teach people about you and die for what he taught, yet people won’t listen to him entirely, how would you take it? It isn’t that you just sent prophets to teach them about you, but that you sent your own son and did nothing to ease his suffering for what he taught. Would it grieve you that people won’t listen to him but still want you to save them? What would you do?
“But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him” (Jhn 4:23). Your son boldly taught the truth about you, yet people are unwilling to affirm and confess what your son taught. Your son was unashamed you. Will you allow them to be ashamed of your son? “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26). Your son was unashamed of the truth. Will you allow them to be ashamed of the truth? What would you do?
This is quite the picture of Trinitarianism today. God’s Son never called Himself “God” but called His Father “the only true God” (Jhn 17:3). He also called His Father “My God” while on the cross (Mat 27:46; Mar 15:34), after His resurrection (Jhn 20:17), and after His seating next to Him in heaven (Rev 3:12). Yet Trinitarianism says differently—that the Son is God, and that the Father and Son are co-equal. Why get this wrong? Did God’s Son fail to teach clearly? If your son taught about you so that people would get it right, would you overlook their getting it wrong? If they have no excuse, would you excuse them? What would you do?
I’m no longer a Trinitarian and I won’t affirm Trinitarians as saved. And the same goes for all other aberrant views of God: Jehovah’s Witnesses, Latter-day Saints, Muslims, Oneness, and Unitarians. To affirm them would be to deny what Christ taught about God and about Himself, thereby forfeiting my own salvation. If you’re a Trinitarian and think you can remain one and still be saved, that’s certainly your prerogative. But I would simply ask you to imagine yourself from God’s perspective. You sent your only begotten son to teach the truth about you to people that committed horrible crimes against you, then watched as your son suffered and died for them and for the truth he taught. You gave them the greatest gift of all. Would you now be willing to “fudge” on what your son taught and save them anyway? What would you do?
God’s Son never called Himself “God” and God never called His Son “God.” He called Himself the Son of God, and God called Him “My beloved Son” at His baptism and transfiguration. Furthermore, the Son called His Father “God” and “the only true God” (Jhn 17:3). He also called Him “My God” while on the cross (Mat 27:46; Mar 15:34), after His resurrection (Jhn 20:17), and after His seating next to Him in heaven (Rev 3:12). The Father and the Son are in complete agreement and unity about each other. What they said is the final word. Who dare say otherwise?
Christ’s apostles taught that the Father is Jesus Christ’s God: “God, even the Father of our Lord Jesus Christ” (Rom 15:6); “Christ is God’s” (1Co 3:23); “the head of Christ is God” (1Co 11:3); “Blessed be God, even the Father of our Lord Jesus Christ” (2Co 1:3); “God and Father of our Lord Jesus Christ” (2Co 11:31; Eph 1:3; Col 1:3; 1Pe 1:3); “the God of our Lord Jesus Christ, the Father of glory” (Eph 1:17). They never called Christ “God.” The “Word was God” (Jhn 1:1) is simply a metaphor—Christ visibly represented the invisible God, “Christ, who is the image of God” (2Co 4:4), “Who is the image of the invisible God” (Col 1:15). When Thomas declared, “My Lord and my God” (Jhn 20:28), he was affirming Christ as his Lord and Christ’s God as his God just as he was told, “go to my brethren, and say unto them, I ascend unto my Father, and your Father; and tomy God, and your God” (Jhn 20:17). And “God our Saviour” (1Ti 1:1,2:3; Tit 1:3,2:10,3:4) is the Father, not the Son, “God our Saviour, and the Lord Jesus Christ … God our Father and Jesus Christ our Lord” (1Ti 1:1,2). Finally, “But unto the Sonhe saith, Thy throne, O God … therefore God,eventhy God” (Heb 1:9), is what the Son’s God on the throne said to the Son.
The Greek theos for “god” is a position, role, or title of authority, not a kind of being. The Father is God because of His status as the highest authority over all, including over His Son Jesus Christ. That theos isn’t a type of being is inferred by Christ using it for both human beings and for God Himself, “I said, Ye are gods [theos 2316]? If he called them gods [theos 2316], unto whom the word of God [theos 2316] came” (Jhn 10:34-35). Paul also used this word for angels, humans, and the Father, “that are called gods [theos 2316], whether in heaven or in earth, (as there be gods [theos 2316] many, and lords [kyrios 2962] many,) But to us there is but one God [theos 2316], the Father” (1Co 8:5-6). It’s simply a title of the being.
That the Son is not God doesn’t deny His divinity as a being, just like the President’s son is not President doesn’t deny his humanity as a being. Christ claimed to have been begotten of God, “his only begotten Son … the only begotten Son of God” (Jhn 3:16,18). He was begotten the same kind of divine being as His Father with the ability to create the entire universe. In the incarnation, He relinquished His divine being to become a human being, dependent upon His Father to work miracles.
After His death, burial, and resurrection, His Father gave Him authority over heaven and earth: “All power is given unto me in heaven and in earth” (Mat 28:18); “As thou hast given him power over all flesh” (Jhn 17:2); “For he hath put all things under his feet” (1Co 15:27); “angels and authorities and powers being made subject unto him” (1Pe 3:22). However, the Father didn’t put Himself under His Son—He is the exception, “he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” (1Co 15:27,28).
Furthermore, there is no third person. The first occurrence of the Hebrew ruwach, “And the Spirit [ruwach 7307] of God moved upon the face of the waters” (Gen 1:2), wasn’t a person flying over the water like superman! God was blowing His breath across the surface of the waters. The second, “in the cool [ruwach 7307] of the day” (Gen 3:8), “breezes were blowing” (NLT), “the evening breeze” (CSB), “the breezy time of the day” (NET), “at the breeze of the day” (YLT). The Greek equivalent of ruwach is pneuma, where our English “pneumonia,” “pneumology,” and “pneumatics” are derived—all involving air. Its verb form pneo means “to blow” as Jesus Himself used it, “The wind [pneuma 4151] bloweth [pneo 4154]” (Jhn 3:8). And Jesus illustrated pneuma as breath by breathing, “he breathed on them, and saith unto them, Receive ye the Holy Ghost [pneuma 4151]” (Jhn 20:22). Finally, when Christ spoke of the holy breath as though a person, He said He was speaking figuratively, “These things have I spoken unto you in proverbs” (Jhn 16:25), “figures of speech” (NET), “speaking figuratively” (NIV), “figurative language” (NKJV).
Nobody but the Son has seen God, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jhn 1:18). He declared the truth about God. And who knows God better than His Son? How can highly educated ministers be wrong about the most important subject of all? And if they’re wrong about what’s most important, why listen to them?
Romans chapter 6 gives the most detailed explanation of baptism in all of Scripture. Baptism is figurative of the death, burial, and resurrection of Jesus Christ, “baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (vs. 3-4). It’s the turning point of our lives from living sinfully to righteously as servants of the Lord.
We’re to reckon sin as forever in our past, “Likewise reckon ye also yourselves to be dead indeed unto sin” (v. 11). And to consider ourselves as a new person—that our former sinful person went under the water, and our current righteous person came up: “Knowing this, that our old man [person] is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (v. 6); “That ye put off concerning the former conversation [lifestyle] the old man [person] … And that ye put on the new man [person]” (Eph 4:22,24); “Buried with him in baptism” (Col 2:12), “that ye have put off the old man [person] with his deeds; And have put on the new man [person]” (Col 3:9-10). Baptism is the new birth from being a child of the devil to a child of God.
The Lord Jesus Christ stated, “Whosoever committeth sin is the servant of sin” (Jhn 8:34), and Paul taught this about baptism, “to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness” (v. 16). We’re servants of whom we obey. If we commit sin, we’re not servants of Christ but servants of sin. John said, “Whosoever abideth in him sinneth not … He that committeth sin is of the devil … Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God” (1Jo 3:6,8,9). Those still serving sin, however, redefine “sinneth not,” “doth not commit sin,” and “cannot sin” as “doesn’t habitually sin” or “doesn’t practice sin.” But those living righteously, that we don’t commit sin.
God’s children can’t sin and remain servants of Christ, “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God” (1Jo 3:9). God’s seed is what He has planted, “Every plant, which my heavenly Father hath not planted, shall be rooted up” (Mat 15:13), which is through baptism, “For if we have been planted together in the likeness of his death, we shall be also in the likenessof his resurrection” (v. 5). In baptism, we’re committing ourselves to die in the likeness of Christ’s death, to have eternal life in the likeness of His resurrection. As seeds produce after their own kind, we must be “planted” in the ground after His death, to be raised from the ground after His life.
This is what Paul taught about the resurrection, “Thou fool, that which thou sowest is not quickened, except it die … All flesh isnot the same flesh: but there isone kind of flesh of men, another flesh of beasts, another of fishes,and another of birds” (1Co 15:36,39). As seeds and flesh always produce after their own kind, so it is with the resurrection. Christ taught, “Except a man be born of water and of the Spirit [breath], 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 [breath] is spirit [breath].” (Jhn 3:5-6). What’s born of the flesh is flesh, after the same kind—humans of humans, beasts of beasts, fishes of fishes, and birds of birds. And what’s born of God’s breath must be after the same “kind” as Christ’s death, burial, and resurrection.
The flood was figurative of baptism, “in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto evenbaptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1Pe 3:20-21). Before the water of baptism, the thoughts of our hearts in God’s sight were only evil continually, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen 6:5). But now we live with good conscience toward God after Christ’s example, “if a man for conscience toward God endure grief, suffering wrongfully … Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin … Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness” (1Pe 2:19,21,24). As He “did no sin” we must also do no sin, but live righteously.
Being immersed in water doesn’t free us from sin, having God’s breath in our hearts does, “through the Spirit [breath] do mortify the deeds of the body” (Rom 8:13). It’s only when we begin obeying Christ’s doctrine from our hearts that God gives us His breath to free us from sin and live righteously, “ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.” (vs. 17,18).
Understanding Scripture 