SPIRIT, AND HOLY SPIRIT. The word for 'spirit' in the Hebrew is rm; in the Greek, irvei,t4a; and in the German, geist. It is one of the most generic terms in either the English, IIebrew, or Greek language. A somewhat extended reference to the usus layuendi, both of the O. T. and .N. T., is necessaiy, in order to ascertain its Scriptural use and import.
Its leading significations may be classed under the following heads :— I. The primary sense of the term is wind. He that formeth the mountains and createth the wind' (TM, Amos iv. r3 ; Is. xxvii. 8). 'The wind (7rveNia) bloweth where it listetb' (John iii. S). This is the ground idea of the term spirit'—air— ether—air refined, sublimated, or vitalised : hence it denotes 2. Breath, as of the mouth. At the blast of the breath of his nostrils OM: r111) are they con sinned' (Job iv. 9). The Lord shall consume that wicked one with the breath of his mouth' (1-47 7rPEOAart T01.1 076/AaTOS, 2 Thes. 8).
3. Tbe vital principle which resides in and animates the body. In the Hebrew, cinl is the main specific term for this. In the Greek it is 090), and in the Latin anima. 'No man bath power over the spirit (ma) to- retain the spirit' (Eccles. viii. 8 ; Gen. vi. r7; vii. i5). Jesus yielded up the ghost' (11.0ijire rd arpernia, Matt. xxvii. 50). And ber spirit (rmi7/..ta pin* came again,' etc. (Luke viii. 55).
In close connection with this use of the word is another 4. In which it has the sense of apparition— spectre. They supposed that they had seen a spirit,' i.e. spectre (Luke xxiv. 37). A spirit hath not flesh and bones, as ye see me have' (ver 39 ; Matt. xiv. 26).
5. The sord—the rational immortal principle, by which man is distinguished from the brute creation. It is the To rveiipa, in distinction from the .1-) 1,f,m(?). With the Latins it is the animus. In this class may be included that use of the word spirit in which the various emotions and disposi tions of the soul are spoken of. Into thy hands I commend my spirit' (Tr) rpcinici 11.01, Luke xxiii. 46 ; Acts vii. 59 ; I Cor. v. 5 ; vi. 2o ; vii. 34 ; Heb. xii. 9). My spirit hath rejoiced in God my Saviour' (Luke i. 47). Poor in spirit' (rrtoxol rig rvelitcart) denotes humility (Matt. v. 3). Ye know not what manner of spirit ye are of' (Luke ix. 55), where wreil,aa denotes disposition or temper. He that bath no rule over his own spirit' (1T111, Prov. xxv. 28 ; xvi. 32 ; Eccles. vii. 9). The moral affections are denominated the spirit of meekness' (Gal. vi. r) ; of bondage' (Rom. viii. 15) ; of jealousy' (Num. v. 14) ; of fear' (2 Tim. i. 7) ; 'of slumber' (Rom. xi. 8). In the same way also the intellectual qualities of the soul are denominated the spirit of counsel' (Is. xi. 2); the spirit of knowledge' (Is. xi. 2) ; the spirit of wisdom' (Eph. i. 17) ; the spirit of truth and of error' (t John iv. 6).
6. The race of superhuman created intelligences. Such beings are denominated spiritual beings be. cause they have no bodies like ours. To both tbe holy and the sinning angels the term is applied. In their original constitution their natures were alike pure spirit. The apostasy occasinned no change in the nature of the fallen angels as spiri tual beings.
In the N. T. chemonology, &tiptop, 8ac,u6vtov, rvcOlha. cbcdOaprov, wyei3i4a 7rovnp61.., are the dis tinctive epithets for a fallen spirit. Christ gave to his disciples power over unclean spirits Om citca. Od.prcop, Matt. x. ; Mark i. 23 ; Luke iv. 36 ; Acts v. 16). The holy angels are termed spirits— ' Are they not all ministering spirits ?' (Xetray-yuca arpeiimarct, Ileb. i. 14). 'And from the seven spirits (grrlt rpepparcov) which are before his throne' (Rev. i. 4).
7. The term is applied to the Deity, as the sole, absolute, and uncreated Spirit. God is a Spirit' (rvei7,tta 0e6r). This, as a predicate, belongs to the divine nature, irrespective of the distinction of persons in that nature. But its characteristic ap. plication is to the third person in the Divinity, who is called the Holy Spirit (IlveDp.a tlytor,), because ot his essential holiness, and because in the Christian scheme it is his peculiar work to sanctify the people Of God. He is denominated The Spirit, by way of eminence, as the immediate author of spiritual life in the hearts of Christians. The N. T. writers are full and explicit in referring the principle of the higher life to the Spirit In the O. T. the refer ence is more general. The Spirit is an all-pervad ing, animating principle of life In the world of nature. In the work of creation the Spirit of God moved upon, or brooded over, the face of the waters (Gen. 1. 2 ; Job xxvi. 13). This relation of the Spirit to the natural world the ancients ex pressed as Ens extra—Ens super—Ens intro mun a'anum. The doctrine of the Spirit, as the omni present life and energy in nature, differs from Pantheism on the one hand, and from the Platonic soul of the world on the other. at makes the Spirit the immanent divine causality, working in and through natural laws, which work is called nature ; as in the Christian life he is the indwelling divine causality, operating upon the soul, and through divine ordinances ; and this is termed grace. The Spirit in the world may be considered as the divine omnipresence, and be classed among the doctrines which are' more peculiarly theological. But the in dwelling and operation of the Spirit in the heart of the believer is an essential doctrine of Christianity. The one province of the Spirit is nature, the other grace. Upon the difference between the two, in respect to the Spirit's work, rests the Christian consciousness. he general presence and work of the Spirit in nature is not a matter of consciousness. The special presence and work of the Spirit in the heart of the believer, by the effects which are pro duced, is a matter of which, from consciousness, there may be the most consoling and delightful as surance.
The words Spirit and Holy Spirit frequently occur in the N. T., by metonymy, for.the influence or effects of his agency.
a. As a procreative power--‘ the power of the Highest' (Luke i. 35).
b. As an influence, with which Jesus was en dued (Luke iv. i).
e. As a divine inspiration or afflatus, by which the prophets and holy men wrote and spoke (EP