Judging and executing judgment

By his spirit God exercises judgment on men and nations, also carries out his judgment decrees, punishing or destroying. (Isa. 30:27, 28; 59:18, 19) In such cases, ruʹahh may be fittingly rendered as “blast,” as when Jehovah speaks of causing “a blast [ruʹahh] of windstorms to burst forth” in his rage. (Ezek. 13:11, 13; compare Isaiah 25:4; 27:8.) God’s spirit can reach everywhere, acting for or against those who receive his attention.—Ps. 139:7-12.

At Revelation 1:4 the “seven spirits” of God are mentioned as before his throne and thereafter seven messages are given, each concluding with an admonition to “hear what the spirit says to the congregations.” (Rev. 2:7, 11, 17, 29; 3:6, 13, 22) These messages contain heart-searching pronouncements of judgment and promises of reward for faithfulness. God’s Son is shown as having these “seven spirits of God” (Rev. 3:1) and they are spoken of as being “seven lamps of fire” (Rev. 4:5), and also as seven eyes of the lamb that is slaughtered, “which eyes mean the seven spirits of God that have been sent forth into the whole earth.” (Rev. 5:6) Seven being used as representative of completeness in other prophetic texts (see NUMBER, NUMERAL), it appears that these seven spirits symbolize the full active capacity of observation, discernment or detection of the glorified Jesus Christ, the Lamb of God, enabling him to inspect all the earth.

God’s Word is the spirit’s “sword” (Eph. 6:17), revealing what a person really is, exposing hidden qualities or heart attitudes, and causing him either to soften his heart and conform to God’s will expressed by that Word or to harden his heart in rebellion. (Heb. 4:11-13; compare Isaiah 6:9, 10; 66:2, 5.) God’s Word therefore plays a forceful part in predicting adverse judgment and, since God’s word must be carried out, the fulfillment of that word produces an action like that of fire on straw and like that of a forge hammer in smashing the crag. (Jer. 23:28, 29) Christ Jesus, as God’s principal Spokesman, as the “Word of God,” declares the divine judgment messages and is authorized to order the execution of such judgments upon those judged. This is doubtless what is meant by references to his doing away with God’s enemies “by the spirit [activating force] of his mouth.”—Compare 2 Thessalonians 2:8; Isaiah 11:3, 4; Revelation 19:13-16, 21.

God’s spirit acts as “helper” for the Christian congregation

As promised, upon ascending to heaven, Jesus requested of his Father the holy spirit or active force of God, was granted the authority to exercise this spirit and ‘poured it out’ upon his faithful disciples on the day of Pentecost, continuing to do so thereafter for those turning to God through his Son. (John 14:16, 17, 26; 15:26; 16:7; Acts 1:4, 5; 2:1-4, 14-18, 32, 33, 38) As they had been baptized in water, now they were all “baptized into one body” by that one spirit, immersed in it, as it were, somewhat like a piece of metal can be immersed in a magnetic field and thereby be imbued with magnetic force. (1 Cor. 12:12, 13; compare Mark 1:8; Acts 1:5.) Though God’s spirit had operated on the disciples before, as evidenced by their being able to cast out demons (compare Matthew 12:28; Mark 3:14, 15), it now operated on them in a heightened and more extensive manner and in new ways not previously experienced.—Compare John 7:39.

As the Messianic king, Christ Jesus has the “spirit of wisdom and of understanding, the spirit of counsel and of mightiness, the spirit of knowledge and of the fear of Jehovah.” (Isa. 11:1, 2; 42:1-4; Matt. 12:18-21) This force for righteousness is manifest in his use of God’s active force or spirit in directing the Christian congregation on earth, Jesus being, by God’s appointment, its Head, Owner and Lord. (Col. 1:18; Jude 4) As a “helper,” that spirit now gave them increased understanding of God’s will and purpose and opened up his prophetic Word to them. (1 Cor. 2:10-16; Col. 1:9, 10; Heb. 9:8-10) They were energized to serve as witnesses in all the earth (Luke 24:49; Acts 1:8; Eph. 3:5, 6), granted miraculous ‘gifts of the spirit’ enabling them to speak in foreign languages, to prophesy, heal and perform other activities that would both facilitate their proclamation of the good news and serve as evidence of their divine commission and backing.—Rom. 15:18, 19; 1 Cor. 12:4-11; 14:1, 2, 12-16; compare Isaiah 59:21; see GIFTS FROM GOD (Gifts of the Spirit).

As the congregation’s Overseer, Jesus used the spirit in a governmental way, guiding in the selection of men for special missions and for serving in the oversight, teaching and “readjustment” of the congregation (Acts 13:2-4; 20:28; Eph. 4:11, 12, NW, 1970 ed.), moving them, as well as restricting them, indicating where to concentrate their ministerial efforts (Acts 16:6-10; 20:22), and making them effective as writers of ‘letters of Christ, inscribed with the spirit of God on fleshly tablets, human hearts.’ (2 Cor. 3:2, 3; 1 Thess. 1:5) As promised, the spirit refreshed their memories, stimulated their mental powers and emboldened them in bearing witness even before rulers.—Compare Matthew 10:18-20; John 14:26; Acts 4:5-8, 13, 31; 6:8-10.

As “living stones,” they were being formed into a spiritual temple based on Christ, one through which “spiritual sacrifices” would be made (1 Pet. 2:4-6; Rom. 15:15, 16) and spiritual songs sung (Eph. 5:18, 19) and in which God would reside by spirit. (1 Cor. 3:16; 6:19, 20; Eph. 2:20-22; compare Haggai 2:5.) God’s spirit is a unifying force of enormous strength and, as long as they allowed it free course among them, it joined them peacefully together in bonds of love and devotion to God, his Son, and one another. (Eph. 4:3-6; 1 John 3:23, 24; 4:12, 13; compare 1 Chronicles 12:18.) The gift of the spirit did not equip them for mechanical types of activity, as it had for Bezalel and others who manufactured and produced material structures and equipment, but fitted them for spiritual works of teaching, guiding, shepherding and counseling. The spiritual temple they formed was to be adorned with the beautiful fruits of God’s spirit, and that fruitage of “love, joy, peace, long-suffering, kindness, goodness, faith,” and similar qualities was proof positive that God’s spirit was operating in and among them. (Gal. 5:22, 23; compare Luke 10:21; Romans 14:17.) This was the basic and primary factor producing good order and effective guidance among them. (Gal. 5:24-26; 6:1; Acts 6:1-7; compare Ezekiel 36:26, 27.) They submitted themselves to the ‘law of the spirit,’ an effective force for righteousness working to keep out the practices of the innately sinful flesh. (Rom. 8:2; Gal. 5:16-21; Jude 19-21) Their confidence was in the energy of God’s spirit operating in them, not in fleshly abilities or background.—1 Cor. 2:1-5; Eph. 3:14-17; Phil. 3:1-8.

When questions arose, the holy spirit was a helper in arriving at a decision, as in the question of circumcision, decided by the body or council of apostles and older men at Jerusalem. Peter told of the spirit’s being granted to uncircumcised people of the nations, Paul and Barnabas related the spirit’s operations in their ministry among such persons, and James, his memory of the Scriptures doubtless aided by holy spirit, called attention to the inspired prophecy of Amos foretelling that God’s name would be called on people of the nations. Thus all the thrust or drive of God’s holy spirit pointed in one direction, and hence, in recognition of this, when writing the letter conveying their decision, this body or council said: “For the holy spirit and we ourselves have favored adding no further burden to you, except these necessary things.”—Acts 15:1-29.

Anoints, begets, gives ‘spiritual life’

As God had anointed Jesus with his holy spirit at the time of Jesus’ baptism (Mark 1:10; Luke 3:22; 4:18; Acts 10:38), so he now anointed Jesus’ disciples. (2 Cor. 1:21) This anointing with the spirit was a “token” to them of the heavenly inheritance to which they were now called (2 Cor. 1:21, 22; 5:1, 5; Eph. 1:13, 14) and bore witness to them that they had been ‘begotten’ or brought forth by God to be his sons with the promise of spirit life in the heavens. (John 3:5-8; Rom. 8:14-17, 23; Titus 3:5; Heb. 6:4, 5) They were made clean, sanctified and declared righteous “in the name of our Lord Jesus Christ and with the spirit of our God,” by which spirit Jesus had been qualified to provide the ransom sacrifice and become God’s high priest.—1 Cor. 6:11; 2 Thess. 2:13; Heb. 9:14; 1 Pet. 1:1, 2.

Because of this heavenly calling and inheritance, Jesus’ spirit-anointed followers had a spiritual life, though yet living as imperfect, fleshly creatures. This is evidently what the apostle refers to when contrasting earthly fathers with Jehovah God, “the Father of our spiritual life [literally, “Father of the spirits”].” (Heb. 12:9; compare verse 23.) As joint heirs with Christ, who are due to be raised up from death in a spiritual body bearing his heavenly image, they should live on earth as “one spirit” in union with him as their Head, not letting the desires or immoral tendencies of their flesh be the force controlling them, such a thing even resulting perhaps in their becoming as “one flesh” with a harlot.—1 Cor. 6:15-18; 15:44-49; Rom. 8:5-17.

Gaining and retaining God’s spirit

The holy spirit is God’s “free gift,” which he gladly grants to those who sincerely seek and request it. (Acts 2:38; Luke 11:9-13) A right heart is the key factor (Acts 15:8), but knowledge and conformity to God’s requirements are also essential factors. (Compare Acts 5:32; 19:2-6.) Once received, the Christian should not ‘grieve’ God’s spirit by disregarding it (Eph. 4:30; compare Isaiah 63:10), taking a course contrary to its leading, fixing the heart on goals other than that to which it points and impels, rejecting the inspired Word of God and its counsel and application to oneself. (Acts 7:51-53; 1 Thess. 4:8; compare Isaiah 30:1, 2.) By hypocrisy one can “play false” to that holy spirit by which Christ directs the congregation, and those who “make a test” of its power in this way follow a disastrous course. (Acts 5:1-11; contrast Romans 9:1.) Deliberate opposition to and rebellion against the evident manifestation of God’s spirit can mean blasphemy against that spirit, a sin that is unforgivable.—Matt. 12:31, 32; Mark 3:29, 30; compare Hebrews 10:26-31.

BREATH; BREATH OF LIFE; LIFE FORCE

The account of the creation of man states that God formed man from the dust of the ground and proceeded to “blow [na·phahhʹ] into his nostrils the breath [n^esha·mahʹ] of life, and the man came to be a living soul [neʹphesh].” (Gen. 2:7) As shown under SOUL, neʹphesh may be translated literally as a “breather,” that is, a “breathing creature,” either human or animal. N^esha·mahʹ is, in fact, used to mean “breathing thing [or creature]” and as such is used as a virtual synonym of neʹphesh, “soul.” (Compare Deuteronomy 20:16; Joshua 10:39, 40; 11:11; 1 Kings 15:29.) The record at Genesis 2:7 uses nesha·mahʹ in describing God’s causing Adam’s body to have life so that the man became a “living soul.” Other texts, however, show that more was involved than simple breathing of air, that is, more than the mere introduction of air into the lungs and its expulsion therefrom. Thus, at Genesis 7:22, in describing the destruction of human and animal life outside the ark at the time of the Flood, we read: “Everything in which the breath [n^esha·mahʹ] of the force [or, “spirit” (ruʹahh)] of life was active in its nostrils, namely, all that were on the dry ground, died.” N^esha·mahʹ, “breath” is thus directly associated or linked with ruʹahh which here describes the “spirit” or “life force” that is active in all living creatures, human and animal souls.

As the Theological Dictionary of the New Testament (Vol. VI, p. 336) states: “Breath may be discerned only in movement [as in the movement of the chest or the expanding of the nostrils], and it is also a sign, condition and agent of life, which seems to be esp[ecially] tied up with breathing.” Hence, the nesha·mahʹ or simple breath is both the product of the ruʹahh or life force and also a principal means of sustaining that life force in living creatures. It is known from scientific studies, for example, that life is present in every single cell of the body’s billions of cells and that, while thousands of millions of cells die each minute, constant reproduction of new living cells goes on. The life force active in all the living cells is dependent upon the oxygen that breathing brings into the body, and which oxygen is transported to all the cells by the bloodstream. Without oxygen some cells begin to the after several minutes, others after a longer period. While a person can go without breathing for a few minutes and still survive, without the life force in his cells he is dead beyond all human ability to revive him. The Hebrew Scriptures, inspired by man’s Designer and Creator, evidently use ruʹahh to denote this vital force that is the very principle of life, and n^esha·mahʹ to represent the breathing that sustains it.

Because breathing is so inseparably connected with life, n^esha·mahʹ and ruʹahh are used in clear parallel in various texts. Job voiced his determination to avoid unrighteousness “while my breath [n^esha·mahʹ] is yet whole within me, and the spirit [ruʹahh] of God is in my nostrils.” (Job 27:3-5) Elihu said: “If that one’s spirit [ruʹahh] and breath [nesha·mahʹ] he [God] gathers to himself, all flesh will expire [that is, “breathe out”] together, and earthling man himself will return to the very dust.” (Job 34:14, 15) Similarly, Psalm 104:29 says of earth’s creatures, human and animal: “If you [God] take away their spirit, they expire, and back to their dust they go.” At Isaiah 42:5 Jehovah is spoken of as “the One laying out the earth and its produce, the One giving breath to the people on it, and spirit to those walking in it.” The breath (n^esha·mahʹ) sustains their existence; the spirit (ruʹahh) energizes and is the life force that enables man to be an animated creature, to move, walk, be actively alive. (Compare Acts 17:28.) He is not like the lifeless, breathless, inanimate idols of human fabrication.—Ps. 135:15, 17; Jer. 10:14; 51:17; Hab. 2:19.

While n^esha·mahʹ (“breath”) and ruʹahh (“spirit,” “active force,” “life force”) are sometimes used in a parallel sense, they are not identical. True, the “spirit” or ruʹahh is at times spoken of as though it were the respiration (n^esha·mahʹ) itself, but this seems to be simply because breathing is the prime visible evidence of the life force in one’s body.—Job 9:18; 19:17; 27:3.

Thus at Ezekiel 37:1-10 the symbolic vision of the valley of dry bones is presented, the bones coming together, becoming covered with sinews, flesh and skin, but “as regards breath [ruʹahh], there was none in them.” Ezekiel was told to prophesy to the “wind [ruʹahh],” saying, “From the four winds [ruʹahh] come in, O wind, and blow upon these killed people, that they may come to life.” The reference to the four winds shows that wind is the appropriate rendering for ruʹahh in this case. However, when such “wind,” which is simply air in motion, entered the nostrils of the dead persons of the vision it became “breath,” which is also air in motion. Thus, the rendering of ruʹahh as “breath” at this point of the account (vs. 10) is also more appropriate than “spirit” or “life force.” Ezekiel also would be able to see the bodies begin to breathe, even though he could not see the life force or spirit energizing their bodies.

As verses 11-14 show, this vision was symbolic of a spiritual (not physical) revivification of the people of Israel who were for a time in a spiritually dead state due to their Babylonian exile. Since they were already physically alive and breathing, it is logical to render ruʹahh as “spirit” in verse 14, where God states that he will put ‘his spirit’ in his people so that they would become alive, spiritually speaking.

A similar symbolic vision is given at Revelation chapter 11. The picture is presented of “two witnesses” who are killed and their corpses allowed to lie on the street for three and a half days. Then “spirit [or breath, pneuʹma] of life from God entered into them, and they stood upon their feet.” (Rev. 11:1-11) This vision again draws on a physical reality to illustrate a spiritual revivification. It also shows that the Greek pneuʹma, like the Hebrew ruʹahh, may represent the life-giving force from God that animates the human soul or person. As James 2:26 states: “The body without spirit [pneuʹma] is dead.”—Kingdom Interlinear Translation.

Therefore, when God created man in Eden and blew into his nostrils the “breath [n^esha·mahʹ] of life” it is evident that simultaneously therewith God caused the life force or spirit (ruʹahh) to vitalize all the cells in Adam’s body.—Gen. 2:7; compare Psalm 104:30; Acts 17:25.

This life force is passed on from parents to offspring through conception. Since Jehovah was the original Source of this life force for man, and the Author of the procreation process, one’s life can properly be attributed to Him, though received not directly but indirectly through one’s parents.—Compare Job 10:9-12; Psalm 139:13-16; Ecclesiastes 11:5.

Life force or spirit is impersonal

As noted, the Scriptures refer to the ruʹahh or life force as being not only in humans but also in animals. (Gen. 6:17; 7:15, 22) Ecclesiastes 3:18-22 shows that man dies in the same manner as the beasts, for “they all have but one spirit [ruʹahh], so that there is no superiority of the man over the beast,” that is, as to the life force common to both. This being so, it is clear that the “spirit” or life force (ruʹahh) as used in this sense is impersonal. As an illustration, one might compare it with another invisible force, electricity, which may be used to make various types of machines operate—causing stoves to produce heat, fans to produce wind, computers to solve problems, television sets to produce figures, voices and other sounds—yet which electric current never takes on any of the characteristics of the machines in which it functions or is active.

Thus, Psalm 146:3, 4 says that when man’s “spirit [ruʹahh] goes out, he goes back to his ground; in that day his thoughts do perish.” The spirit or life force that was active in man’s body cells does not retain any of the characteristics of those cells, such as the brain cells and their part in the thinking process. If the spirit or life force (ruʹahh; pneuʹma) were not impersonal, then it would mean that the children of certain Israelite widows who were resurrected by the prophets Elijah and Elisha were actually in conscious existence somewhere in the period during which they were dead. So, too, with Lazarus, who was resurrected some four days after his death. (1 Ki. 17:17-23; 2 Ki. 4:32-37; John 11:38-44) If such had been the case, it is reasonable that they would have remembered such conscious existence during that period and upon being resurrected would have described it, told about it. There is nothing to indicate that any of them did so. Hence, the personality of the dead individual is not perpetuated in the life force or spirit that stops functioning in the deceased person’s body cells.

Ecclesiastes 12:7 states that at death the person’s body returns to the dust “and the spirit itself returns to the true God who gave it.” The person himself was never in heaven with God; what “returns” to God is therefore the vital force that enabled the person to live.

In view of the impersonal nature of the life force or spirit found in man (as also in the animal creation) it is evident that David’s statement at Psalm 31:5, quoted by Jesus at the time of his death (Luke 23:46), “Into your hand I entrust my spirit,” meant that God was being called upon to guard or care for that one’s life force. (Compare Acts 7:59.) That there be an actual and literal transmission of some force from this planet to the heavenly presence of God is not necessarily required. Even as the fragrant scent of animal sacrifices were spoken of as being ‘smelled’ by God (Gen. 8:20, 21), whereas such scent undoubtedly remained within earth’s atmosphere, so, too, God could ‘gather in,’ or could accept as entrusted to him, the spirit or life force in a figurative sense, that is, without any literal transmission of vital force from earth. (Job 34:14; Luke 23:46) One’s entrusting his spirit evidently means, then, that the person places his hope in God for a future restoration of such life force to himself through a resurrection.—Compare Numbers 16:22; 27:16; Job 12:10; Psalm 104:29, 30.

DOMINANT FEELING OR ACTIVATING FORCE

Ruʹahh and pneuʹma are both used to designate the force that causes a person to display a certain attitude or emotion or to take a certain action or course. While that force within the person is itself invisible, it produces visible effects. This use of the Hebrew and Greek terms rendered “spirit” and basically related to breath or air in motion is paralleled to a considerable degree by English expressions. Thus, we speak of a person as ‘putting on airs,’ or of manifesting an ‘air of calmness’ or of ‘having a bad spirit.’ We speak of ‘breaking one’s spirit,’ in the sense of discouraging and disheartening him. As applying to a group of persons and the dominant feeling among them we may talk of ‘getting into the spirit of the occasion’ of their being gathered, or refer to the ‘mob spirit’ that infects them. Metaphorically we may refer to an ‘atmosphere of discontent,’ or to ‘winds of change and revolution blowing through a nation.’ By all this we refer to this invisible force, this dominant feeling, working in persons, moving them to speak and act as they do.

Similarly, we read of Isaac and Rebekah’s “bitterness of spirit” resulting from Esau’s marriage to Hittite women (Gen. 26:34, 35), and the sadness of spirit that overwhelmed Ahab, robbing him of his appetite. (1 Ki. 21:5) A “spirit of jealousy” could move a man to view his wife with suspicion, even to bring charges against her of adultery.—Num. 5:14, 30.

The basic sense of a force that moves and gives “drive” or “thrust” to one’s actions and speech is also seen in the reference to Joshua as “a man in whom there is spirit” (Num. 27:18), and to Caleb as demonstrating a “different spirit” from that of the majority of the Israelites who had become demoralized by the bad report of ten spies. (Num. 14:24) Elijah was a man of much drive and force in his zealous service to God, and Elisha sought a “two parts” share in Elijah’s spirit as his successor. (2 Ki. 2:9, 15) John the Baptist demonstrated that same vigorous ‘drive’ and energetic zeal that Elijah had shown and this resulted in John’s having a powerful effect on his listeners; hence he could be said to have gone forth “with Elijah’s spirit and power.” (Luke 1:17) By contrast, Solomon’s wealth and wisdom had such an overwhelming and breathtaking effect on the queen of Sheba that “there proved to be no more spirit in her.” (1 Ki. 10:4, 5) In this same fundamental sense one’s spirit or activating force may be “stirred up” or “roused” (1 Chron. 5:26; Ezra 1:1, 5; Hag. 1:14; compare Ecclesiastes 10:4), become “agitated” or “irritated” (Gen. 41:8; Dan. 2:1, 3; Acts 17:16), “calmed down” (Judg. 8:3), be ‘distressed,’ made to ‘faint’ (Job 7:11; Ps. 142:2, 3; compare John 11:33; 13:21), be ‘revived’ or “refreshed.”—Gen. 45:27, 28; Isa. 57:15, 16; 1 Cor. 16:17, 18; 2 Cor. 7:13; compare 2 Corinthians 2:13.

Heart and spirit

The heart is frequently tied in with the spirit, indicating a definite relationship. Since the heart is shown to have the capacity for motivation due to being intimately related with emotions and affection (see HEART), it undoubtedly has a major share in the development of the spirit that one shows in the sense of a dominant feeling or activating force. Exodus 35:21 places heart and spirit in parallel in saying that “everyone whose heart impelled him, . . . everyone whose spirit incited him” brought contributions for the tabernacle construction. Conversely, on learning of Jehovah’s powerful works on behalf of Israel the Canaanites’ ‘hearts began to melt and no spirit arose among them,’ that is, there was no urge or activating force to initiate action against the Israelite forces. (Josh. 2:11; 5:1; compare Ezekiel 21:7.) References are also made to ‘pain of heart and breakdown of spirit’ (Isa. 65:14) or similar expressions. (Compare Psalm 34:18; 143:4, 7; Proverbs 15:13.) Evidently because of the forceful effect of the heart on the mind, Paul admonishes: “You should be made new in the force [pneuʹma] actuating your mind, and should put on the new personality which was created according to God’s will in true righteousness and loyalty.” (Eph. 4:23, 24) The apostle possibly had in mind the earlier exhortations through Ezekiel to “make for yourselves a new heart and a newspirit” (Ezek. 18:31; compare 11:19, 20); also David’s humble prayer on recovering from a sinful situation. (Ps. 51:10-12) By purifying their heart it would send forth a different motivation, along with a new spirit.—Contrast Deuteronomy 2:30; Daniel 5:20.

The vital necessity to control one’s spirit is strongly emphasized. “As a city broken through, without a wall, is the man that has no restraint for his spirit.” (Prov. 25:28) Under provocation he may act as the stupid one who impatiently ‘lets all his spirit out,’ whereas the wise one “keeps it calm to the last.” (Prov. 29:11; compare 14:29, 30.) Moses allowed himself to become unduly provoked when the Israelites “embittered his spirit” on one occasion, and he “began to speak rashly with his lips,” to his own loss. (Ps. 106:32, 33) Thus, “he that is slow to anger is better than a mighty man, and he that is controlling his spirit than the one capturing a city.” (Prov. 16:32) Humility is essential for this (Prov. 16:18, 19; Eccl. 7:8, 9), and the one “humble in spirit will take hold of glory.” (Prov. 29:23) Knowledge and discernment keep a man “cool of spirit,” in control of his tongue. (Prov. 17:27; 15:4) Jehovah makes “an estimate of spirits” and judges those who fail to ‘guard themselves respecting their spirit.’—Prov. 16:2; Mal. 2:14-16.

Spirit shown by a body of persons

As an individual may show a certain spirit, so too a group or body of people may manifest a certain spirit or dominant feeling and attitude. (Gal. 6:18; 1 Thess. 5:23) The Christian congregation was to be united in spirit, reflecting the spirit of their Head, Christ Jesus.—2 Cor. 11:4; Phil. 1:27; compare 2 Corinthians 12:18; Philippians 2:19-21.

Paul refers to “the spirit of the world” in contrast with God’s spirit. (1 Cor. 2:12) Under the control of God’s adversary (1 John 5:19), the world shows a spirit of catering to the desires of the fallen flesh, of selfishness, bringing enmity toward God. (Eph. 2:1-3; Jas. 4:5) Like unfaithful Israel, the world’s unclean motivation promotes fornication, either physical or spiritual, with idolatry.—Hos. 4:12, 13; 5:4; Zech. 13:2; compare 2 Corinthians 7:1.

SPIRITISM

The belief or doctrine that the spirits of the human dead, surviving the death of the physical body, can and do communicate with the living, especially through a person (a medium) particularly susceptible to their influence; spiritualism. Both the Bible and secular history reveal that spiritism existed from very early times. Egypt’s religion was permeated with it. (Isa. 19:3) And the religion of Babylon (which city was also the chief religious center for Assyria) was spiritistic.—Isa. 47:12, 13.

The Greek word for “spiritism” is phar·ma·keiʹa. W. E. Vine’s Expository Dictionary of New Testament Words (Vol. IV, pp. 51, 52) says of the word: “(Eng., pharmacy etc.) primarily signified the use of medicine, drugs, spells; then, poisoning; then, sorcery, Gal. 5:20, R.V., ‘sorcery’ (A.V., ‘witchcraft’), mentioned as one of ‘the works of the flesh.’ See also Rev. 9:21; 18:23. In the Sept[uagint], Ex. 7:11, 22; 8:7, 18; Isa. 47:9, 12. In sorcery, the use of drugs, whether simple or potent, was generally accompanied by incantations and appeals to occult powers, with the provision of various charms, amulets, etc., professedly designed to keep the applicant or patient from the attention and power of demons, but actually to impress the applicant with the mysterious resources and powers of the sorcerer.”

ITS SOURCE

A major feature of spiritism is claimed communication with the dead. Since the dead “are conscious of nothing at all,” communication with such dead persons is actually impossible. (Eccl. 9:5) God’s law to Israel forbade anyone’s inquiring of the dead, making the practice of spiritism a capital offense. (Lev. 19:31; 20:6, 27; Deut. 18:9-12; compare Isaiah 8:19.) And in the Christian Greek Scriptures the statement is made that those who practice spiritism “will not inherit God’s kingdom.” (Gal. 5:20, 21; Rev. 21:8) It, therefore, logically follows that any claimed communication with dead persons, if not a deliberate lie on the part of the claimant, must be from an evil source, a source that stands in opposition to Jehovah God.

The Bible clearly indicates that wicked spirits, demons, are this evil source. (See DEMON; DEMON POSSESSION.) A case in point is a “certain servant girl” in the city of Philippi. She used to furnish her masters with much gain by practicing “the art of prediction,” one of the things related to spiritism. (Deut. 18:11) The account plainly says that the source of her predictions was, not God, but a “demon of divination,” a wicked spirit. Hence, when the apostle Paul expelled the wicked spirit, this girl lost her powers of prediction.—Acts 16:16-19.

IN ISRAEL

Even though God had legislated strictly against spiritism, spirit mediums appeared from time to time in the land of Israel. These were probably foreigners who came into the land or some of those who had been spared from destruction by the Israelites. King Saul removed them from the land during his reign, but evidently toward the end of his rule some spirit mediums again began their practice. Saul demonstrated how far he had removed himself from God when he went to consult the “mistress of spirit mediumship in En-dor.”—1 Sam. 28:3, 7-10.

KING SAUL’S VISIT TO A MEDIUM

When Saul went to the medium, Jehovah’s spirit had for some time been removed from him, and, in fact, God would not answer his inquiries either by dreams or by the Urim (used by the high priest), nor by the prophets. (1 Sam. 28:6) God would have no more to do with him; and God’s prophet Samuel had not seen Saul for a long period of time, from before David’s anointing to be king. So it would be unreasonable to think that Samuel, even if still alive, would now come to give Saul advice. And God would certainly not cause Samuel, whom he had not sent to Saul before his death, to come back from the dead to talk to Saul.—1 Sam. 15:35.

That Jehovah would in no way approve or cooperate with Saul’s action is shown by his later statement through Isaiah: “And in case they should say to you people: ‘Apply to the spiritistic mediums or to those having a spirit of prediction who are chirping and making utterances in low tones,’ is it not to its God that any people should apply? Should there be application to dead persons in behalf of living persons? To the law and to the attestation!”—Isa. 8:19, 20.

Therefore, when the account reads: “When the woman saw ‘Samuel’ she began crying out at the top of her voice,” it obviously recounts the event