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At times the Spirit and Christ (as with the Spirit and God) seem to overlap or even become completely interchangeable, as in Romans 8:9–11, where “the Spirit of God,” “the Spirit of Christ” and “Christ in you” all refer to the same reality (on 1 Corinthians 15:45).
Christians may be said to be “in the Spirit” (Rom 8:9; Gal 5:25; cf. Gal 5:16; 1 Cor 12:3) or to have the Spirit in them (Rom 8:11; 1 Cor 3:16; 6:19; Gal 4:6), just as they may be “in Christ” (2 Cor 5:17) or have Christ in them (Gal 2:20); however, 2 Corinthians 3:17 should not be taken as evidence for the identity of Jesus and the Spirit (“The Lord is the Spirit; and where the Spirit of the Lord is, there is freedom”.
The first occurrence of “Lord” in that passage refers to the wording of Exodus 34:34 LXX (2 Cor 3:16), meaning that when those in this age “turn to the Lord (i.e., God)” as Moses did at Sinai, a veil of spiritual blindness is lifted from their eyes; only now “Lord” signifies “the Spirit” who is the key to knowledge of God.
This is Paul’s interpretation of the OT passage’s meaning which he applies to his conflict with Jews and Jewish Christians. The next verse must also be understood in this context: it is the work of “the Lord who is the Spirit” to transform believers into the image of Christ, the Last Adam, the pattern of a new humanity (2 Cor 3:18).
In the expression “Spirit of Christ” we cannot take the genitive “of” as simply an equal sign (i.e., an epexegetical genitive phrase, meaning “the Spirit which = Christ”. Paul can clearly distinguish the two: only Jesus is described as the Father’s Son (Rom 1:3; Gal 4:4); only he had a human nature (Rom 1:3; 8:3; Gal 4:4; Phil 2:7); only Jesus Christ died “for our sins” (1 Cor 15:3; cf. Rom 5:8; 2 Cor 5:15), was raised and is said to be seated at God’s right hand (Col 3:3; cf. Phil 2:9). Never are these said of the Spirit.
All the elements of personhood are attributed to the Holy Spirit in Scripture. He has a mind (John 14:26): "But the Counselor, the Holy Spirit whom the Father will send in my name. will teach you." He has will (1 Cor. 12:ll): "All these are the work of one and the same spirit, and he gives them to each one, just as he determines"; and He has feeling (Ephesians 4:30): "And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption."
Further, personal pronouns ("He" and "His") are attributed to the Holy Spirit: "But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come" (John 16:13, emphasis added).
Finally, the activities of a person are ascribed to the Holy Spirit: He searches, knows, speaks, testifies, reveals, convinces, commands, strives, moves, helps, guides, creates, recreates, sanctifies, inspires, intercedes, orders the affairs of the church, and performs miracles (see Strong, ST, 325). There are numerous verses of Scripture to support all of these activities (see Gen. 6:3; Luke 12:12; John 3:8; 16:7-8; Acts 8:29; Rom. 8:26; 1 Cor. 2:ll; Eph. 4:30; 2 Peter 1:21, etc.).
Many times in Scripture one member of the Trinity is speaking to another. This indicates that they are not one and the same person though scripture puts them all together at once as one God even as they are. According to sound biblical, theological, and historical reasoning, the God of the Bible is the God of trinitarian monotheism. He is tri-personal, infinite, indivisible, immutable, eternal, all-knowing, all-powerful, all-loving, and absolutely perfect and just. Deviation from any of these attributes results in an unorthodox view of God.
Christians may be said to be “in the Spirit” (Rom 8:9; Gal 5:25; cf. Gal 5:16; 1 Cor 12:3) or to have the Spirit in them (Rom 8:11; 1 Cor 3:16; 6:19; Gal 4:6), just as they may be “in Christ” (2 Cor 5:17) or have Christ in them (Gal 2:20); however, 2 Corinthians 3:17 should not be taken as evidence for the identity of Jesus and the Spirit (“The Lord is the Spirit; and where the Spirit of the Lord is, there is freedom”.
The first occurrence of “Lord” in that passage refers to the wording of Exodus 34:34 LXX (2 Cor 3:16), meaning that when those in this age “turn to the Lord (i.e., God)” as Moses did at Sinai, a veil of spiritual blindness is lifted from their eyes; only now “Lord” signifies “the Spirit” who is the key to knowledge of God.
This is Paul’s interpretation of the OT passage’s meaning which he applies to his conflict with Jews and Jewish Christians. The next verse must also be understood in this context: it is the work of “the Lord who is the Spirit” to transform believers into the image of Christ, the Last Adam, the pattern of a new humanity (2 Cor 3:18).
In the expression “Spirit of Christ” we cannot take the genitive “of” as simply an equal sign (i.e., an epexegetical genitive phrase, meaning “the Spirit which = Christ”. Paul can clearly distinguish the two: only Jesus is described as the Father’s Son (Rom 1:3; Gal 4:4); only he had a human nature (Rom 1:3; 8:3; Gal 4:4; Phil 2:7); only Jesus Christ died “for our sins” (1 Cor 15:3; cf. Rom 5:8; 2 Cor 5:15), was raised and is said to be seated at God’s right hand (Col 3:3; cf. Phil 2:9). Never are these said of the Spirit.
All the elements of personhood are attributed to the Holy Spirit in Scripture. He has a mind (John 14:26): "But the Counselor, the Holy Spirit whom the Father will send in my name. will teach you." He has will (1 Cor. 12:ll): "All these are the work of one and the same spirit, and he gives them to each one, just as he determines"; and He has feeling (Ephesians 4:30): "And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption."
Further, personal pronouns ("He" and "His") are attributed to the Holy Spirit: "But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come" (John 16:13, emphasis added).
Finally, the activities of a person are ascribed to the Holy Spirit: He searches, knows, speaks, testifies, reveals, convinces, commands, strives, moves, helps, guides, creates, recreates, sanctifies, inspires, intercedes, orders the affairs of the church, and performs miracles (see Strong, ST, 325). There are numerous verses of Scripture to support all of these activities (see Gen. 6:3; Luke 12:12; John 3:8; 16:7-8; Acts 8:29; Rom. 8:26; 1 Cor. 2:ll; Eph. 4:30; 2 Peter 1:21, etc.).
Many times in Scripture one member of the Trinity is speaking to another. This indicates that they are not one and the same person though scripture puts them all together at once as one God even as they are. According to sound biblical, theological, and historical reasoning, the God of the Bible is the God of trinitarian monotheism. He is tri-personal, infinite, indivisible, immutable, eternal, all-knowing, all-powerful, all-loving, and absolutely perfect and just. Deviation from any of these attributes results in an unorthodox view of God.