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Since “the only true God” is “the Father,” and since He is “holy” and He is “spirit,” He is also referred to in Scripture as “the Holy Spirit.” The Giver is Yahuwah, the only true God, the Father, the Holy Spirit. His gift is incorruptible seed (1 Pet. 1:23), His own divine nature (2 Pet. 1:3), and holy spirit (Acts 2:39). Yahushua expressed this truth in John 3:6: “That which is born of Spirit [Yahuwah, the giver] is spirit [His nature, the gift].” If there is no such thing as the “Trinity,” there is no such thing as “the third Person of the Trinity” known as “the Holy Spirit.” Anthony Buzzard and Charles Hunting articulately write about this issue:
It is going beyond the evidence of Scripture to equate the Spirit of Yahuwah with a person distinct from the one God, in the same sense as the Son is different from the Father.
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“It is going beyond the evidence of Scripture to equate the Spirit of Yahuwah with a person distinct from the one God, in the same sense as the Son is different from the Father. There are apparent differences between what the Bible says about the Father and the Son and what it says about the Spirit. Yahuwah and Christ are separate individuals worthy of receiving worship: the Father in His capacity as Creator, the Son Yahushua as the instrument in the salvation of mankind. Yet the Holy Spirit has no personal name. Why is the Holy Spirit worshipped or prayed to in no text of Scripture? Not once does the Holy Spirit send greetings to the churches. When the Apostles write to their churches, greetings are always sent from two persons, the Father and the Son. It is pretty extraordinary that Paul would constantly omit mention of the third person of the Trinity if he believed him to exist. When he charges Timothy to keep the faith, he speaks in the invisible presence of “Yahuwah and of Christ and of His chosen angels.”
A leading biblical theologian of this century, and a prominent member of the Church of England, appears to reject the idea that the Bible presents the spirit as a third person:
“To ask whether in the New Testament the spirit is a person in the modern sense of the word would be like asking whether the spirit of Elijah is a person. The Spirit of Yahuwah is of course personal; it is Yahuwah’s dunamis (power) in action. But the Holy Spirit is not a person, existing independently of Yahuwah; it is a way of speaking about Yahuwah’s personally acting in history, or of the risen Christ’s personally acting in the life and witness of the Church. The New Testament (and indeed patristic thought generally) nowhere represents the Spirit, any more than the wisdom of Yahuwah, as having independent personality.”
Luke’s careful choice of words in three important passages shows how spirit and power are interchangeable terms: John the Baptist will go as a forerunner before the Messiah “in the spirit and power of Elijah.” At the conception of the Son of Yahuwah, Mary is told that “holy spirit [there is no article in the Greek] will come upon you and the power of the Most High will overshadow you.” When Yahushua announces the coming of the holy spirit at Pentecost, he states his intention to “send forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.” The term “Spirit of Yahuwah” in one passage is replaced by “the finger of Yahuwah” in the parallel text. The “finger of Yahuwah” hardly describes a person.
When one is born again of Yahuwah’s spirit, he does not receive a “Person,” but rather the divine nature of Yahuwah, given to men to transform them into the image of His Son.
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“When one is born again of Yahuwah’s spirit, he does not receive a “Person,” but rather the divine nature of Yahuwah, given to men to transform them into the image of His Son. This gift is referred to in Scripture by many synonymous terms, including: “holy spirit,” “the spirit,” “the spirit of Yahuwah,” “the spirit of Christ,” “the spirit of the Lord,” “the spirit of truth,” “the spirit of Sonship,” and “the holy spirit of promise,” as well as “the new man” and “the divine nature.” None of these suggest that the gift is a person. Such teaching is not only biblically groundless but also logically incomprehensible to the rational human mind. Translators, however, influenced by Trinitarian tradition, have unnecessarily muddied the clear waters of the Word regarding the gift of the holy spirit. For example, let us quote Buzzard and Hunting again as they write about John 14:15-18, and 26. The same understanding they set forth applies to John 15:26, 16:7, 8, and 13-15.
In Yahushua’ last discourses to his disciples, he speaks of the “comforter” who will come to encourage the faithful after Yahushua has been taken to the Father. Since “comforter” (parakletos) is a masculine word in Greek, translators who believed in the “third Person of the Trinity” rendered the following pronouns as “he” and “him.” The same “comforter” is, however, also “the spirit of the truth.” This title hardly suggests a person. If we do not assume the Holy Spirit to be a person distinct from the Father and Son, the texts will be rendered as follows: If you love me, you will keep my commandments, and I will ask the Father and He will give you another comforter to remain with you until the [coming] age, the spirit of the truth, which the world cannot receive, because it does not see it or know it [auto, neuter agreeing with spirit]. But you know it [auto] because it remains with you and will be in you. I will not leave you as orphans, I will come to you…But the comforter, the holy spirit, which the Father will send in my name, it [ekeinos, masculine in Greek to agree with parakletos, but translated as “he” only if it is assumed a person is meant] will teach you all things and remind you of all things I spoke to you.”
In reality, each Christian is part of “the habitation of Yahuwah” (Eph. 2:22) and, via His holy spirit, both Yahuwah and His Son are always with us (John 17:21).
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Let us reiterate why the distinction between the Giver and the gift is important for practical Christian living. If one understands that he has been given the gift of Yahuwah’s power, and that it is up to him to utilize it, he is more likely to do so aggressively. If, however, he believes that a mystical “Third Person” indwells him, he may very well respectfully wait for this “Person” to do for him what Scripture says is his own responsibility.
Another problem arising from the mistaken idea that “the Holy Spirit” is a separate person from Yahuwah the Father is the teaching that “He” comes and goes in and out of our lives. This leads to people “inviting” “Him” into a meeting, singing songs with words like, “You are welcome in this place,” and sometimes even praying for hours to “get into His presence.” In reality, each Christian is part of “the habitation of Yahuwah” (Eph. 2:22) and, via His holy spirit, both Yahuwah and His Son are always with us (John 17:21).
Unless one uses extra-biblical terminology, he cannot explain either the “Trinity” or the many contradictions in Scripture and logic that this doctrine brings up. Even if extra-biblical terminology is allowed, the explanation makes no sense.
On the other hand, every verse quoted by Trinitarians to “prove” the “Trinity,” or that Yahushua is Yahuwah Almighty, is perfectly understandable within the framework of the original languages of Scripture and the customs and culture of the time, in particular the fervent Jewish belief in “One God.” The more difficult verses on the subject can be understood in light of the many clear verses in Yahuwah’s Word. In each case, we need our understanding to be enlightened or an error in translation corrected. Praise Yahuwah that this is available.
This is a non-WLC article. Source: https://www.biblicalunitarian.com/articles/holy-spirit/what-about-the-holy-spirit
We have taken out from the original article all pagan names and titles of the Father and Son, and have replaced them with the original given names. Furthermore, we have restored in the Scriptures quoted the names of the Father and Son, as they were originally written by the inspired authors of the Bible. -WLC Team