Testing The Spirits (1)

In this short series we will examine how the word "spirit" or "spirits" is used in the Bible and in every day speech. As we will see, the Bible uses these words in the same way people do in their conversations. Sometimes the word denotes the immaterial, non-corporeal, aspect of a human being, similar to the word "soul." Sometimes the word spirit refers to incorporeal beings. God is Spirit (John 4: 24) and does not have a physical body, though he did appear in a human body when he became a man, and the Son of God, before his incarnation, appeared in a human form in the old testament period. These appearances are called "Christophanies" or "Theophanies." It seems that God often appeared to Adam and Eve in a human form when they were in the Garden of Eden, for we read that he came to them "walking in the cool of the day" (Gen. 3: 8). 

Angels also are disembodied spirits. (Heb. 1: 7, 14) But they have the ability to appear in human bodies. They appeared as such to Abraham and visited Sodom before its destruction. (Gen. 8 and 9) Two angels in bright shining clothes appeared at the grave of Jesus and were seen in human form. (Luke 24: 4-6) When Christ ascended into heaven we are told that "two men" who were angels in white raiment were present and gave a message to the disciples who were present. (Acts 1: 10-11) The writer of Hebrews said - "do not forget to entertain strangers, for by so doing some have unwittingly entertained angels." (13: 2) It is also a common belief of old testament Jews and new testament Christians that the "sons of God" in Genesis chapter six were angels who sinned by having sexual relations with the "daughters of men." 

In the Bible we also read about "wicked spirits" or "demons," and also about "ghosts," or the disembodied spirits of the departed dead. We must also not forget that every person has a spirit embodied in his or her body. (I Cor. 2: 11)

But, in the scriptures, as in common speech, "spirit" or "spirits" also refers to things that are not beings. So we refer to alcoholic beverages as "spirits," probably because it puts those who drink much of it into a different mood or spirit. We also have what are called "mineral spirits," called such probably because of the odor or air they emit, for "spirit" often means air, breath, or wind. It is from the Greek word pneuma which means such. We have many words in English derived from pneuma, such as pneumonia, pneumatic, etc. dealing with the idea of "air."

"Spirit" or pneuma may denote "an animating or vital principle held to give life to physical organisms." It is also defined as a "temper or disposition of mind or outlook especially when vigorous or animated," as in speaking of someone who is "in high spirits." It is also defined as "the activating or essential principle influencing a person." It is also defined as being "an inclination, impulse, or tendency of a specified kind" and as "a special attitude or frame of mind" as in "the money making spirit." Mood is also a word often used to describe spirit, as in "he is in a bad spirit." The ideas of wind and breath are also often connected with passion, with the quality and nature of something, with passionate speech, as we will see.

Spirit or air is often connected with a man's words as we see this in this passage: "And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord..." (Acts 9: 1) The Psalmist mentions those who "breathe out cruelty" (Psa. 27: 12). Jesus "breathed on" the disciples and said to them -- "receive the Holy Spirit." (John 20: 22) In the creation story we are told that God "breathed" into body of Adam "the breath of life" so that he became a living soul, obtaining his spirit thereby. (Gen. 2:7)

Then there are those passages that speak of spirit in conjunction with mouth or speech. An angel was sent out in judgment to be "a lying spirit in the mouth of all his prophets." (I Kings 22: 22-23) When Christ returns he will destroy the man of sin "with the breath (spirit) of his mouth" (II Thess. 2: 8). Isaiah said Christ the Lord would "smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." (11: 4)

"Air" as a metaphor can mean “the general appearance or character of something.” Something might have “an air of originality” or someone might have an “air of importance.” Since at least the 1700’s "airs" in the plural has been used to refer to a false show of pride. Thus to "put on airs" is to apply a false veneer of superiority to oneself. We also use the word "atmosphere" in a figurative way to describe the mood of a setting, and the "vibes" of it. So we speak of people who show an "air of superiority."

There are other words connected with the idea of air or wind in relation to words such as "blustering," which is a "speaking loudly and aggressively," as in blustery talk, in noisy self-assertive language. There is "windy speech," a being "long winded" in discourse. A similar metaphor for air (wind, spirit, or breath) is the word "flatulent," a word that literally refers to an "act of blowing air," from a Latin verb meaning "to blow," but which is applied to speech as when people speak of certain speakers "blowing hot air" or of "flatulent rhetoric." It can also be seen when we speak of a report or statement being "overblown." Also when people say of someone that he is "full of hot air." There is such a thing as "inflated discourse," and "inflated egos," instances where the metaphor of air or breath is involved. 

The idea of air, wind, or spirit is also seen in the word "puff," as in "puffed up," as when Paul wrote: "that ye might learn in us not to think of men above that which is written, that no one of you be puffed up (Greek 'physioo') for one against another." (I Cor. 4: 6) Strong says physioo means "to inflate, blow up, to cause to swell up; to puff up, make proud; to be puffed up, to bear one's self loftily, be proud" (Strong) Paul used this expression frequently, especially in his first letter to the Corinthians. Notice these:

"Now some are puffed up, as though I would not come to you." (4: 18)

"the speech of them which are puffed up" (vs. 19)

"you are puffed up, and have not rather mourned" (5: 2)

"Knowledge puffs up, but charity edifies." (8: 1)

"charity vaunts not itself, is not puffed up" (13: 4)

"vainly puffed up by his fleshly mind." (Col. 2: 18)

Sophists, popular worldly speakers, false teachers and prophets, are they who are "inflated" in their appraisals of themselves, in their opinions, in their egos, and thus have a "proud spirit." The source or reason for this puffed up attitude and frame of mind is "the fleshly mind." The thing to counteract this inflation of spirit, this pride, is divine love. It deflates rather than inflates pride. Such airy discourse is immoderate or extravagant. The speech that is intended to "allure" or attract sinful lusts, as Peter described when he wrote: "For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error." (II Peter 2: 18) Used car salesmen have been known for their "puffery," where a car is described in far better ways than it actually is. Airy, puffy, or windy speech use swell words. So we speak also of "airy speech" or "blustery speech." "Tumorous speech" denoting swollen, arrogant, vainglorious, bombastic speech.

That "spirit" also sometimes denotes a state of mind, emotional state, attitude, or disposition, is seen in these statements:

"You know not what kind of spirit you are of" (Luke 9: 55)

"meek and quiet spirit" (I Peter 3: 4; I Cor. 4: 21; Gal. 6: 1)

"contrite and humble spirit" vs "proud spirit"

"spirit of fear" (II Tim. 1: 7)

"slave spirit" (Rom. 8: 14)

"strong in spirit" vs "weak spirit"

"fervent in spirit" (Rom. 12: 11)

"spirit of holiness" (Rom. 1: 4)

"newness of spirit" (Rom. 7: 6)

"spirit of slumber" (Rom. 11: 8)

"spirit of faith" (II Cor. 4: 13)

"spirit of wisdom and revelation" (Eph. 1: 17)

"spirit of your mind" (Eph. 4: 23)

"spirit of glory" (I Peter 4: 14)

In none of these passages is "spirit" to be understood as a non-corporeal being. "Spirit" in these passages denotes "air," metaphorically speaking. 

Notice how "spirit" is used in this prophecy:

"And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD." (Isa. 11: 2)

Paul talks about "letter" versus "spirit" and so do teachers of law. (II Cor. 3: 6)

Baker's Evangelical Dictionary says:

"The Old Testament. The Hebrew word for "spirit" is ruah. It appears 389 times in the Old Testament. Its varied use almost defies analysis, but some emphases are discernible. It is used more often of God (136 times) than of persons or animals (129 times). 

Its basic meaning is wind (113 times). The trees of the forest sway before a wind (Isa 7:2); a wind sweeps over the waters (Gen 1:2); and the Lord walked in the garden at the breezy time of day (Gen 3:8). It was an east wind that brought locusts (Exod 10:13) and a strong east wind that divided the Red Sea and dried it up (Exod 14:21). 

 

Breath is also a basic meaning of this term. It is the Lord who gives breath to people (Isa 42:5) and to lifeless bodies (in 1:1 Ezek 37:9-10 in; this chapter there is a wordplay on ruah [;jWr], allowing it to mean wind, breath, spirit a similar phenomenon is found in John 3:5 John 3:8; where pneuma [pneu'ma] means both wind and spirit). It is also used of bad breath Job's breath was repulsive to his wife (Job 19:17)."

 

In the latter case, "bad spirit" denotes "bad breath."

"Ruah can also refer to feelings..."Shortness" of spirit is impatience, whereas "longness" of spirit is patience (Prov 14:29). To be proud in spirit is to be arrogant (Eccl 7:8). The suspicious husband is said to have a (fit) spirit of jealousy (Numbers 5:14; Numbers 5:30)." (Baker's)

In the next chapter we will finish our thoughts on this topic and word study.