The Spirit


Abbreviations Used

General Subjects
  John 14-16
  1 Corinthians
  2 Corinthians
  1 & 2 Thess.
  1 & 2 Timothy
  1 & 2 Peter
  1 John
Gifts of the Spirit
Inter-Ecclesial Offices
Word Studies
Epilogue Acknowledgements
Section F - Word Studies


There are nine words in the Greek which are translated in the AV by the word ‘gift’:

anathema, doron, dorea, dorema, doma, dosis, charisma, merismos and charis.

Anathema is a votive offering and should be translated as "offerings" at Luke 21:5.

Charis (2 Cor. 8:4) should be translated "grace" (V) or "favour" NASB.

Dorema occurs in Rom. 5:16 and James 1:17 and means the thing given rather than the act of giving (V).

Doron - 18 times gift, 1 as offering (Y) - has several meanings but none of which refer to the Holy Spirit.

Dosis denotes the act of giving and is translated as "thing bestowed" in James 1:17 (NASB).

This leaves four words that concern us.

Merismos is no problem, as it is only used twice: once as "dividing asunder" and by the AV as "gift" in Heb. 2:4. The word should be translated as "distributions" (Y, NASB mg).

Doma is used 4 times - 3 times of men’s gifts and once as God’s gifts to man. (Eph. 4:8) i.e. the Holy Spirit gifts.

Dorea1 (sometimes dorean2 or doreas3) occurs 11 times and always of a Divine or spiritual gift (John 4:10; Acts 2:38; 8:20; 10:45; 11:174; Rom. 5:15, 17; 2 Cor. 9:15; Eph. 3:7; 4:7; Heb. 6:45). Dorean is used in Acts 2:38 and in all places throughout Acts for the Holy Spirit gifts. A gift is that which is given or transferred to another’s possession, without price or any equivalent value being received in exchange. For what it is worth 6 four other occurrences for a total of 8 out of 11 (73%) refer to the miraculous gifts.
    Eph 3:7 "Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power."
    Eph 4:7 "But unto every one of us is given grace according to the measure of the gift of Christ."
    See complete exposition at John 4:10 for third one.
    See exposition at Heb. 6:4 & Acts 2:38,39 Solution IX point 4 for the fourth one.

Charisma (or the plural7 charismata) is the gift of God involving grace charis and occurs 17 times.

  1. It refers to the Holy Spirit gifts in these verses:
    "I may impart unto you some spiritual gift"
    "For the gifts and calling of God "
    "Having then gifts differing"
    "So that ye come behind in no gift"
    "There are diversities of gifts"
    "to another the gifts of healing"
    "gifts of healings"
    "Have all the gifts of healing"
    "covet earnestly the best gifts"
    "neglect not the gift that is in thee"
    "Stir up the gift of God"
    "as every man has received a special gift, employ it in serving"
    (Rom. 1:11).
    (Rom. 11:29).
    (Rom. 12:6).
    (1 Cor. 1:7).
    (1 Cor. 12:4).
    (1 Cor. 12:9).
    (1 Cor. 12:28).
    (1 Cor. 12:30).
    (1 Cor. 12:31).
    (1 Tim. 4:14).
    (2 Tim. 1:6).

    (1 Pet. 4:10).

  2. It is obvious from this list that it does not occur in Acts at all, yet Acts has over 1208 references to the Holy Spirit gifts.

  3. It is used of God’s mercy and forgiveness in Rom. 5:15, 16 and of eternal life in Rom. 6:23.

  4. The exact meaning of its use in 1 Cor. 7:7 and 2 Cor. 1:11 is uncertain9.

Please note that the word charismata does not occur in Ephesians at all though it is obvious that the Spirit gifts (or i.e. ecclesial offices) certainly are in Ephesians 4:8, 11.

The basic idea of the word is that of a free and undeserved gift, of something given to a man unearned and unmerited, something which comes from God’s grace and which could never have been achieved or attained or possessed by a man’s own effort. Romans 6:23 gives us this essential meaning.

1 Englishman's Concordance lists 3 for dōrea, Acts 10:45, Rom. 5:15; 2 Cor. 9:15.
2 Englishman's Concordance lists 5 for δωρεάν dōrean: John 4:10; Acts 2:38; Acts 8:20; Acts 11:17; Eph. 3:7.
3 Englishman's Concordance lists 3 for δωρεᾶς (dōreas): Rom. 5:17; Eph. 4:7; & Heb. 6:4.
4 See also Solution VIII at Acts 2:38,39.
5 The ones in italics refer to the Holy Spirit gifts. Sometimes one needs to look carefully at the context to determine this. "The Greek word dorea is not unlike the English word 'gift', in that it's perfectly capable of being used to refer to a variety of 'things given', and it's the context that needs expounding in order to establish what the word is referring to in any particular case." Reg Carr, Email to author 11/4/2012
6 It is a well-known principle of precise Biblical exegesis that a person cannot prove the meaning of a word by reference to other Bible writers and other books of the Bible (as some have attempted to do with dorea).
7 It may be a bit hard to follow the logic but the claim is made that "dorea is always singular and charisma, which is used for the Spirit gifts, is always plural." This is an attempt to say that dorea cannot refer to the Spirit gifts. However, in Romans 1:11, 2 Tim. 1:6 and 1 Peter. 4:10 charisma is singular.
8 See table on page 93 or
9 see Vines’ suggestion P. 147 (V).


It is advisable to clarify as much as possible the meaning of the adjective "Holy" that so often qualifies the word "Spirit". Some claim that it has, in biblical usage, moral and ethical qualities associated with it. But the basic meaning of "Holy" (Heb. qodesh pronounced Ko-desh) is "separation or an object set apart" (Y). The basic meaning of the Greek hagios (translated holy (ones), saints) is also "separate, set apart" (Y). It is used of all baptized believers regardless of their moral1 standing. This word only indicated that they had been "separated" to God through the redeeming work of Christ. The title "Holy Spirit" therefore, seems to be used to emphasize that it is God’s power separated, focalised and specially directed towards redemption whether in His relations with Israel (in the O.T.) or through His work in Christ (in the N.T.).

1 e.g. in 1 Cor. 3:3 Paul said "Ye are carnal" yet only 13 verses later:
    "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you ... the temple of God is holy, which temple ye are." (v.16 and 17).


We have already considered this subject1 in sufficient detail to establish the fact that all the functions of the Parakletos were entirely miraculous in character and that it continued only as long as the Apostles lived. To do a detailed word study on the cognate forms of the word is perhaps profitable but hardly necessary as it does not alter the above facts. It is felt, however, that the following paragraphs2 may help to round out the points already established.

Many theories which claim we have the Spirit lean heavily on the modern sense of the English word "Comforter" and on the many cognate forms of the Greek Parakletos that are often translated "comfort" by the AV. It is interesting to note, however, that most of the modem translations, recognising that a process of weakening of the meaning of the 17th century English "comfort" has taken place, largely abandon the word as a translation of the verb parakaleo or the noun paraklesis, and use instead phrases like "encourage" (Weymouth, NEB, and MOFF), "stimulating courage" (Phillips) and "reassure" (Jerusalem Bible). In many cases, even in the AV, the translators have recognised that these cognate Greek forms have an even stronger and more specific meaning, and the words are rendered "beseech" (2 Cor. 5:20 AV - in connection with Paul’s Spirit-guided ministry as an "ambassador for Christ"), "intreaty" (2 Cor. 8:4 AV) or, significantly, "appeal" (Rom. 12:1 MOFF) and "plead" (Matt. 8:5 Jerusalem Bible).

As for the word parakletos itself, though scholars are notoriously ‘brittle reeds’, and often disagree with one another, yet one of them writes: ‘It must be remembered without fail that the Hebrew word nicham (translated parakaleo in the LXX) does not by any means signify "console"; it signifies "comfort out of sorrow", not "comfort in sorrow". The essential meaning of the Hebrew word is "relief, change", and the translation "comfort" is misleading. The true meaning of the word is seen in John 16:7,8’. Confirmation of this categorical pronouncement, and justification of the rendering "Advocate" in the NEB, comes in fuller detail from Harvey’s NEB Companion to the New Testament, the following extracts from which are worth quoting here concerning John 14:16: ‘To borrow a technical term from Jewish legal procedure: they would find that they had a paraclete, an advocate (the original word parakletos was Greek, but it had been taken over into Jesus’ own language, Aramaic, in the form paraclete). In a Jewish court, a plaintiff or a defendant was entitled to enlist the help, not only of witnesses to the facts, but of a person of high standing who might give him personal support ... and… make the case appear in a more favourable light… The paraclete influenced the judge’s decision ... by the weight of his personal authority… When they found themselves on trial for their faith, the Spirit would prompt them with the right words for their defence (Mark 13:11): in this sense, the Spirit was already their Advocate. Moreover, John is about to make Jesus depict the present confrontation between Christianity and the world as a trial, in the course of which the Spirit plays its part as the Christians’ Advocate".

1 See John 14 - 16 and additional notes thereafter.
2 from TEST, Vol. 45, P. 163.


The Spirit of God

We know, for example that the Spirit of God was the means by which things were created:

"And the Spirit of God moved ..." (Gen. 1:2).
"Thou sendest forth thy spirit, they are created…" (Psa. 104:30).

We know that by His Spirit all living things have the breath of life: "If He gather unto Himself His Spirit and His breath; all flesh shall perish" (Job 34:14).

We know also that by His Spirit God is omnipresent:

"Whither shall I go from Thy Spirit?" (Psa. 139:7)
"I fill heaven and earth" (Jer. 23:24).

While these truths are too profound for our finite minds to understand fully, we can accept these statements and they cause us no real problems.

Holy Spirit is the Spirit of God gathered up and focalized for the work of salvation.

The Angels and the Holy Spirit

The angels, which are "spirits", (Psa. 104:4) are God’s agents in the use and control of the Holy Spirit as far as His dealings with man is concerned. These ministering spirits are sent forth to do service for them that shall inherit salvation.

Spirit1 - some uses and meanings

  1. Passages where "Spirit" stands for God.
    1. "Now the Spirit speaketh expressly that in the latter times some shall depart from the faith." (1 Tim. 4:1).
    2. "Of how much sorer punishment, suppose ye, shall he be thought worthy, who ... hath done despite unto the Spirit of grace?" (Heb. 10:29).
    3. "The Holy Spirit also is a witness to us" (Heb. 10:15). This has reference to the inspiration of Jeremiah.

  2. Passages where "Spirit" has reference to Jesus:
    1. "Yea, saith the Spirit" (Rev. 14:13) refers to the Lord’s words communicated by the Spirit.
    2. Paul uses the words "quickening spirit" to describe Christ the last Adam (1 Cor. 15:45).

  3. Passages where "spirit" refers to angels. (Acts 8:26,29; 10:3, 19-20).

    "Who maketh his angels spirits" (Heb. 1:7, 10, 14).

    Passages where Spirit has reference to "one like the Son of Man". A consideration of Rev. 1:1 indicates this was the angel2 of Jesus Christ. Rev. 2:7,11,17,29; 3:6,13,22; 14:13; 22:17.

  4. Passages where "spirit" stands for a person, disposition, state of mind3 will, feeling, heart, character.
    1. "blessed are the poor in spirit"(lowly disposition) (Matt. 5:3).
    2. "and sighing deeply in His spirit (heart)" (Mark 8:12).
    3. "My spirit4 hath rejoiced in God" (Luke 1:47).
    4. "Now while Paul waited ... his spirit (mind) was stirred in him" Acts 17:16.
    5. "not lagging behind in diligence, fervent in spirit" (Rom. 12:11 NASB)
    6. "They have refreshed my Spirit (mind)". Paul was refreshed mentally and spiritually. (1 Cor. 16:18; 2 Cor. 7:13,1).
    7. "spirit (attitude) of meekness" (1 Cor. 4:21; Gal. 6:1).
    8. "I had no rest in my spirit" (mind) (2 Cor. 2:13).
      cf. Matt. 26:41; Luke 10:21; John 11:33; 13:21; Mark 14:38; Acts 18:25; 19:21; Gal. 6:18; Col. 2:5;
    9. "the spirit (feeling) of faith" (2 Cor. 4:13).
    10. "spirit of your mind" (disposition) (Eph. 4:23).
    11. "spirit (attitude) of fear" (2 Tim. 1:7).
    12. "Your beauty should, rather, be from within - it should be the inner loveliness of the heart, the imperishable jewel of a gentle and quiet spirit." (NOR. 1 Pet.3:4) (disposition).
    13. "Beloved, believe not every spirit" (Person who claims to have the Spirit). (1 John 4:1,2,3).

  5. Passages where "spirit" refers to Fleshly Thinking.

    "spirit of man" (1 Cor. 2:11).
    "spirit of the world" (1 Cor. 2:12).
    "spirit ... of disobedience" (Eph. 2:2).

  6. Passages where "spirit" refers to Breath of LIFE (Power) received from God.
    Matt. 27:50 (NASB).
    John 19:30; Acts 7:59; James 2:26;
    (From EKPNEO) Luke 23:46; Luke 8:55; Rev. 11:11.

  7. Passages where "Spirit" refers to False Teachers:
    1. "giving heed to seducing spirits". (1 Tim. 4:1).
    2. "believe not every spirit". (1 John 4:1).
    3. "spiritual wickedness". (Eph. 6:12).
    4. "Spirit of error". (1 John 4:6).

  8. Passages where "Spirit" refers to disease in Persons (mentally ill):
    1. "Unclean spirits". (Mark 3:11; 6:7; Matt. 10:1; Luke 6:18).
    2. "an unclean spirit". (Mark 1:23,26; 3:30; 5:2; 7:25; 9:17,20,25,26; Luke 4:33,36; 8:29; 9:39,42; 13:11; Acts 5:16; 8:7; 19:12, 13,15,16).
    3. "spirits" (Matt. 8:16; Luke 10:20).
    4. evil spirits (Luke 7:21; 8:2).

  9. Passages where Holy Spirit and Spirit are synonymous.

    "And Jesus, full of the Holy Spirit ... was led about by the Spirit..." (Luke 4:1)

    John 1:33; Acts 2:4
    Luke 3:22 and John 1:32; Mark 1:10
    Matt. 22:43 and Mark 12:36
    Matt. 10:20 and Mark 13:11; Luke 12:12
    Acts 5:3 and verse 9.
    Acts 8:17 and verse 18.
    Acts 16:6 and verse 7.
    Acts 21:11 and verse 4.

  10. Passages where "spirit" refers to an apparition or phantom (Grk. phantasma)

    Luke 24:37,39; Matt. 14:26; Mark 6:49.

  11. Passages where "spirit" refers to power.

    "power of the Highest". (Luke 1:35) see also Matt. 1:18,20; 4:1; 12:18,28,32; Mark 1:12; 3:29; Luke 1:41; 2:25,26; 4:1,14,18; 12:10; John 1:33; 3:34; Acts 1:2,5,8,16; 8:39; 10:38; 28:25; 1 Cor. 2:4.

  12. Passages where "Spirit" refers to the ‘Word of God’:

    "the words I speak unto you are spirit" (John 6:63).
    "the spirit, which is the word of God" (Eph. 6:17).

  13. Examples of two different meanings of "Spirit" within the same verse.
    1. "The Spirit itself beareth witness with our spirit" (Rom. 8:16).
      - the first refers to the new life in Christ.
      - the second to man’s spirit or disposition.

    2. "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of demons."
      - the first refers to God’s revelation through the Spirit. The figure of speech metonymy is employed.
      - the second refers to persons claiming to possess the spirit but who teach false doctrine concerning demons (thought to be departed human spirits by those who know not the truth).

  14. Passages where "power" (NASB) Greek energeia refers to the Spirit power which Paul was given Col. 1:29. See section C.

"Spirit" - ruach in Hebrew, and pneuma in Greek –

is one of those plastic words which depend for their significance upon the context. It cannot be kept in the groove of a precise definition. This may appear a little confounding at first sight, but in reality it is the inevitable state of the case with regard to a word of such primitive origin. All its meanings are cognate. Both originals translated "Spirit" have the same radical significance. Ruach (Heb.) is from the verb ruach, to breathe or blow; pneuma (Greek) from pneo, to breathe or blow;

Every use of the word "Spirit" must, therefore, be traceable in some way to this primitive idea of breathing or blowing and we find this is so. It is used for breath in such passages as "All flesh wherein is the breath (ruach) of life" (Gen. 6:17);

"In whose hand is every living thing and the breath (ruach) of all mankind" (Job 12:10).
"Thou takest away their breath" (ruacham) (Psa. 104:29).

Pneuma is translated "life" in Rev. 13:15. But of course the most common translation of the word is "Spirit". In considering the meaning of this form of the word it is well to observe that "Spirit" itself comes from a Latin verb of precisely the same derivation as ruach, and pneu, viz., spiro, "to breathe". "Spirit" is therefore etymologically the correct equivalent of pneuma. But theology has spoiled the etymology of the word by fixing upon it a meaning not etymologically derived. This has created all the difficulty. The only certain way to determine the significance of "Spirit" is to collate its applications. When we read that the Israelites "hearkened not to Moses for anguish of spirit" (Exod. 6:9), we naturally understand the word differently from what we do in 1 Sam. 30:12, "And when he had eaten, his spirit came again to him". In the one case it refers to a state of mind, and in another to the life energy of the body. In Daniel was found an excellent "spirit" (Dan. 5:12). This refers to intelligence and disposition; but when we read "No man hath power over the spirit to retain the spirit ... in the day of death" (Ecc. 8:8) we naturally understand it as in Ecc. 12:7,

"Then shall the dust return to the earth as it was; but the spirit (that is, the life) return to God who gave it";

in both of which the word has a very different meaning from what it has in Josh. 5:1; "And it came to pass when all the kings of the Amorites… heard that the Lord had dried up the waters of the Jordan from before the children of Israel their heart melted, neither was there any spirit (i.e., courage or heart) in them any more"5.’

1 These occurrences of pneuma, together with Section C, cover every occurrence of the word in the New Testament.
2 See Section C - "John 14-16 Additional Notes ‘Jesus’ Angel".
3 see notes on Romans. The usage where spirit = the new nature in the child of God, because "begotten" in us by God’s word, is quite common, especially in Paul’s writings.
4 A figure of speech by which a part (the new inner man) is put for the whole (i.e. Synecdoche).
5 Robert Roberts, "The Declaration", (London, The Dawn Book Supply), P. 10.



Some people say that sanctification by the word of God does not necessarily mean the operation of the written (or spoken) word upon our minds. Jesus Christ is seen as the "living word of God1" (Heb. 4:12; cf. 1 Pet. 1:23) and it is claimed that He can by the Spirit cause the word to dwell in us by a more direct process than the conscious study and application of ourselves to the Bible. This verse is linked with John 1:1, 14 and Rev. 19:13 in an attempt to bolster the theory.


  1. In the past God did give revelations but these did not replace study2. However, we do not receive revelations today3.

  2. "Word" in Hebrews 4:12 does not refer to Christ any more than it does in v.2. It refers to the written word. Those who see a problem in personification of "word" in v.12 are referred to John 12:48

    "He that receiveth not my words rhema hath one that judgeth him: the word (logos)4 that I have spoken, the same shall judge him"…

    This is plain enough for us to see that it is the written word that will be the basis of our judgement, not any word that we claim to have received by the Spirit. It is a matter of men listening to, and receiving, what came from God through Christ. There is no Spirit putting the mind of God, the "Word" into us directly. That is the philosophy of Plato.

  3. John uses logos in a technical sense which is profound, but that does not alter the fact that our knowledge of this Word has come through the spoken and written words of the prophets, of Jesus and of the Apostles.

  4. It should be noted that "word" in 1 Pet. 1:25 (both times) is not logos but rhema, and refers to the Gospel preached (not specifically but including Christ). We are, therefore, born again by the imperishable word of God which abides forever, and not by a mystical influence.

In the English N.T. "Word" is mainly a translation of two Greek words -Logos and rhema. Both these words are translated in other ways but mostly5 by "word". Rhema has been defined in the following ways

"that which is spoken, a sentence; saying, speech, discourse ..." (B)
"... matter, thing" (Y)
"an utterance"(S)
"what is uttered in speech or writing (V)".

This "word" Rhema is important to our understanding of the subject under consideration.

  1. The words of Jesus will be the basis of judgement:

    "If any man hear my words, and believe not… the same shall judge him" (John 12:47, 48).

  2. The word gives life:

    "Man shall not live on bread alone, but on every word6 that proceeds out of the mouth7 of God." (Matt. 4:4).

    This is a quote from the Law of Moses. That law was revealed to God’s earthly representative who in turn spoke and wrote the message.

  3. The words Christ spoke were "Spirit and life ..." (John 6:63, 68). They were Spirit in that they were revealed by the Spirit and recorded under inspiration that we might have life.

  4. The words of Christ in us is the basis of fellowship.

    "If you keep my commandments (= words v. 7), you will abide in my love" (John 15:7).

  5. The word becomes an idiomatic expression for the gospel which was spoken by preaching:

    "That word, ye know, which was published throughout all Judea" (Acts 10:37).
    "Their words (have gone) to the ends of the world." (Rom. 10:18).

  6. The word produces faith:

    "The word of faith which we are preaching" (Rom. 10:8). This faith is the basis of righteousness.

    Those who believe in righteousness based on spirit illumination are joined to the pagans who say in their heart "Bring Christ down from heaven." (cf. v. 6). Both Paul and Moses had to combat this language of the Apostasy, because this is a quote from Deut. 30:11-15. Let those who believe in Spirit illumination consider carefully where their views place them.

    "Faith comes from hearing the word of Christ" (Rom. 10:17).

  7. The word is the basis of sanctification and cleansing.

    "That He (Christ) might sanctify her (the ecclesia as a wife), having cleansed her by the washing of water by the word" (Eph. 5:26).

    So the Bible is living and active if its message falls on receptive ears. It does not need the Spirit to interpret it for us, nor is that available even if we ask for it.

LOGOS - the spoken Gospel

"Over the years Platonic mysticism has so corrupted Bible truth that the very words in which God’s truth was once set out have become altered in meaning and carry Platonic overtones8." Logos is one of these words. The primary meaning of Logos is something spoken9 but through the efforts of the Neo-Platonic philosophers it has acquired the characteristic of thought rather than speech.

We remember, for example, that God always speaks before He acts (Amos 3:7). When there are people there, they hear that declaration. (Psa. 33:9)

i.e. "That which was from the beginning, which we have heard" (1 John 1:1).

Note how the first words which describe the Word of life include the idea that the Word was heard.

"There is a vast difference between a spoken or written word, which is presented to men and offers them a choice of obeying or disobeying, and an ‘Experience’ which influences man’s morals and behaviour by some unseen and mystical means. The Scriptures bear abundant record to the fact that God chose to approach men by the first method. The other is the invention of men, originating in distant pagan thought."10

As ‘ho logos’ in the LXX means "the spoken word of the LORD"11 so also "Ho logos", the word becomes almost a synonym for the gospel message in the New Testament. Mark tells us that Jesus preached the word to the crowds (2:2). In the parable the seed that the sower sowed was the word (Mark 4:14). It was the work of Paul and his friends to preach the word (Acts 14:25). Most often this word is said to be the word of God (Luke 5:1; 11:28; John 10:35; Acts 4:31; 6:7; 13:44; 1 Cor. 14: 36; Heb. 13:7). Sometimes it is the word of the Lord (1 Thess. 4:15; 2 Thess. 3:1), and once it is the word of Christ (Col. 3:16). Barclay suggests that these genitives are both subjective (the word which God gave) and objective (the word tells about God). Therefore logos is something which came from God and tells about God.


With the preceding notes as a background we can easily see how The Word can refer to Christ. Christ came from God as a result of a spoken word and he taught about God. He was the means through which that logos (spoken revelation) was made. Not only that but his words carried the power of God to produce action.

Expression in word and action

Logos is more than a sound expressing a meaning. A word actually did things. In the creation God’s word created.

"God said, ‘Let there be light, and there was light’". (Gen. 1:3)

"By the word of the Lord the heavens were made… for he spake and it was done." (Psa. 33:6,9).

"He sent his word and healed them". (Psa. 107:20).

Functions of Logos - the gospel message (written for us).

  1. The word judges (John 12:48).
  2. The word purifies (John 15:3; 1 Tim. 4:5).
  3. Through the word belief comes (Acts 4:4).
  4. The word is the agent of rebirth (1 Peter 1:23).

Our responsibility to Logos.
  1. The logos must be heard
  2. The logos must be received
  3. The logos must be held on to
  4. The logos must be kept
  5. The logos must be witnessed to
  6. The logos must be served
  7. The logos must be announced
  8. The logos must be spoken with boldness
  9. The logos must be taught
  10. The logos must be acted upon
  11. The logos may involve suffering
  12. The logos may be disbelieved
    and choked (Matt. 13:22).
  13. The logos can be corrupted
    and rendered ineffective
(Matt. 13:20; Acts 13:7).
(Acts 8:14; 11:1; James 1:21).
(Luke 8:13).
(John 8:51; 14:32; 1 John 2:5; Rev. 3:8).
(Acts 8:25; Rev. 1:2).
(Acts 6:4).
(2 Tim. 4:2).

(Phil 1:14).
(Acts 18:11).
(James 1:22).
(Rev. 1:9).
(1 Peter 2:8).
(2 Cor. 2:17; 4:2)
(Mark 7:13).

The Gospel is:
  1. a word of good news
  2. a word of truth
  3. a word of life
  4. a word of righteousness
  5. a word of reconciliation
  6. a word of salvation
  7. a word of the stake (cross)
(Acts 15:7).
(John 17:7; Eph. 1:13).
(Phil. 2:16).
(Heb. 5:13).
(2 Cor. 5:19).
(Acts 13:26).
(1 Cor. 1:18).


This word study clearly demonstrates that the theory expressed in the problem is false. The ‘word’ can only become part of us by our absorbing it from the written page or spoken word (from our platforms). There is no other way. Those who claim otherwise are "falsifying the word of God" (2 Cor. 4:2 DIAG).

1 presumably because of v.13.
2 See Section D - "The Gift of the Word of Knowledge" Part A.
3 See Section B - "Divine Assistance", "Enlightenment", "Guidance and Prayer".
4 Note the close connection between logos and rhema.
5 Logos = word 219 times out of 318
Rhema = word 56 times out of 69.
6 Rhema translates the Hebrew "dabar" here (Deut. 8:3).
7 This suggests a Spoken revelation.
8 TBSM - "The Language of Apostasy - Logos", Vol. 3, P. 10.
9 In the LXX, the frequently recurring phrase ‘the word of the LORD’ is almost invariably translated by ‘logos Kuriou’. When the early Christians read John’s gospel, they would connect his first words with the spoken ‘word of the L
ORD’ in their Greek Old Testaments. In 279 out of 318 occurrences LOGOS means "word" or "that which is spoken". Only once in the AV is it translated reason and there it should be translated "to give an account" (i.e. a verbal defence) NASB.
10 see footnote 8.
11 see footnote 9.