21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
Verse 21- Jesus saying that his Father Jehovah has sent him shows that he and the Father, while being of one mind and spirit, are distinct divine beings who share in the Godhead diety. They are not literally the same being but rather distinctly their own. They are of each other (mind, breath, essence) but not literally in each other as far as their beings go. Just as members of the Church have one mind and one Spirit but yet are all distinct in person hood. We are not in a literal sense in each other, same goes with Jehovah,God the Father and His Son the Lord Jesus Christ.
Verse 22 - This is key here in debunking the Trinity doctrine. Jesus breathes on them (the disciples) the Holy Ghost. Ghost =pneuma ( Greek ) which means a current of air, breath ( blast ) or a breeze; (by analogy or figurative) a spirit, I.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's Spirit, ghost, life, spirit (ual,-ually), mind, the wind, air in motion, a breeze, blast.
So we see from the above definition that the Ghost means breath, mind and essence-life, a current of air. We can safely say then that Jesus didn't breathe a literal person into/onto the disciples as that would make absolutely no practical or spiritual sense. In order to believe in the Trinity you have to conclude that Jesus breathed a literal divine God into/onto the disciples. That would not be a correct application of this text. Being that Ghost in the greek means breath, mind and essence-life then it is safe to say that Jesus breathed his own Spirit into/onto them which is his breath, mind and essence. Jesus being God is Holy so in effect so is his Spirit. So the disciples here received the Holy Spirit which is the breath, mind and wind of God and of Christ.
Ephesians 4:3-6 (KJV)
3 Endeavouring to keep the unity of the Spirit in the bond of peace.
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
We see here clearly in the above verses that there is One Lord which is Christ Jesus and One God which is the Father Jehovah. Note that it says the Father Jehovah is above all and father of all which includes Christ Jesus his Son. The Father is in us. How is he in us? Through the agency of his Holy Spirit which is his breath, mind and essence. Note in verse 3, it talks about the unity of the Spirit and the call to keep it. Verse 4 also says there is one Spirit. This Spirit is of Jehovah God the Father and his Son Jesus Christ being their breath, mind and essence. Just as we are one Spirit as the Church and one Spirit with Jehovah and Jesus, so to are the Father and the Son one Spirit which consists of breath, mind and essence. The have the same Spirit of which is the Holy Ghost. This Spirit is given to us as a comforter and a truth leader. This Spirit comes out of God and works through Jesus Christ who is the unseen presence of the comforter and truth teller. So the Holy Spirit is not a distinct person which is part of the Godhead diety as it's own being but rather it is Jehovah God the Father's and the Lord Jesus Christ very own Spirit which consists of their breath, mind and wind.
Ephesians 4:23 KJV
23 And be renewed in the spirit of your mind;
Notice the connection between spirit and mind. Spirit here in the greek is the same word as Ghost in Matthew 28 which means breath, air, mind. Mind=nous (Greek) which means understanding, mind, (by implication) meaning, disposition, moral inclination, equivalent to the heart, (divine or human; in thought, feeling, or will).
We see from the above description in the greek, that the mind has nothing to do with a distinct being separate from it's origin (the person or deity of who it dwells in and from). The Spirit from the definition in the greek, is one's very breath, essence and mind. The Spirit and mind are closely related and the mind is in fact a characteristic of someone's spirit. In this context it speaks of us as humans but it is also the same for our creator's Jehovah and the Lord Jesus Christ. The Holy Ghost is the very mind of Christ and of God. Being that the mind is not something that can be considered a distinct person but rather eminates from it's origin, in this case being God and His Son Jesus, we then can easily refute the false trinity teaching which states the Holy Spirit is a distinct separate being and person that is God as part of the Godhead diety. The Holy Spirit is part of the Godhead insofar as it is the very breath, mind and wind of Jehovah God and His Son The Lord Jesus Christ. It is not part of the Godhead as a distinct person and it is not to be worshipped or prayed to as such, but rather we pray to Jehovah God the Father and His Son The Lord Jesus Christ to pour their Spirit on us and into us.
1st John 1:3 KJV
"That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ."
John states that our fellowship as Christians is with Jehovah God the Father and his Son The Lord Jesus Christ. No mention of the Holy Spirit. Why is this, being that many believe that the Holy Spirit is part of the Godhead diety as a distinct person and being? Is it because the Holy Spirit rather than being a distinct being as part of the Godhead is actually the spirit of God and the spirit of Christ? The Holy Spirit comes out of God and out of Christ, their very breath, mind and wind. This is different than it being a seperate distinct person who is God.
Matthew 28:18-20 (KJV)
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Many people will use the above scripture to prove the Trinity doctrine but remember when ascribing a God diety in the form of a distinct person to a substance, one must provide clear Biblical evidence. This is serious, it's not just a matter of a non essential but it's actually denoting something as God. All we can gather from this passage is that we are to baptize new believers in the name of the Father, and of the Son, and of the Holy Spirit. This passage in and of itself doesn't denote diety but we can ascertain from multitudes of other passages in scripture that indeed the Jehovah The Father and His Son Jesus Christ are distinct persons of the GodHead. However can we do this with the Holy Spirit? We will see as this study progresses. Although we can easily find out here what "Holy Ghost" means, Holy=hagios (Greek) which means sacred, pure, clean, consecrated, devoted, hallowed, worthy of reverence and veneration, Holy, set apart. Ghost=pneuma (Greek) which means a current of air, breath (blast) or a breeze; (by analogy or figuratively) a spirit, mind, ghost, life, (by implication) vital principle, mental disposition.
So by the above description in the greek, we can say that the Holy Spirit is the sacred breath, mind and wind of Jehovah God The Father and his Son The Lord Jesus Christ. The word spirit in the greek is not denoted as a seperate distinct being but rather life that comes out of something already in existence whether that be the spirit of a person or the Spirit of Jehovah God and his Son The Lord Jesus Christ. So, we can conclude that when baptizing new converts we do so by the name of Jehovah God the Father and His Son The Lord Jesus Christ and by their Holy Spirit which comes forth from them and out of them as their bery breath, mind and essence and not being of it's own separate distinction in the Godhead.
Many will use the below passage to prove that God is a Trinity however most biblical scholars agree that this scripture has no authentic manuscript authority and was inserted into the Holy scriptures. So much for the KJV being perfect!
◄ 1 John 5:7 ( KJV)
"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
Wikipedia
"The Comma Johanneum (or Johannine Comma or Heavenly Witnesses) is a comma (a short clause) in the First Epistle of John, 1 John 5:7–8. The scholarly consensus is that that passage is a Latin corruption that entered the Greek manuscript tradition in subsequent copies.
The passage in question, 1 John 5:7-8 (KJV), with the Comma in bold print, reads:
7. For there are three that bear record in heaven,the Father, the Word, and the Holy Ghost:and these three are one.8. And there are three that bear witness in earth,the spirit, and the water, and the blood:and these three agree in one.
The Comma and the question of its authenticity have particular bearing on the development of the doctrine of the Trinity, which is central to most mainstream Christian denominations."
The central figure in the 16th-century history of the Comma Johanneum is the humanistErasmus,[107] and his efforts leading to thepublication of the Greek New Testament. The Comma was omitted in the first edition in 1516, the Novum Instrumentum omne : diligenter ab Erasmo Roterodamo recognitum & emendatum and the second edition of 1519. The verse is placed in the third edition, published in 1522, and those of 1527 and 1535.
Ratio Seu Methodus and Paraphrase Edit
Erasmus included the Comma, with commentary, in his paraphrase edition, first published in 1520.[n 55] And in "Ratio seu Methodus compendio perveniendi ad veram theologiam", first published in 1518, Erasmus included the Comma in the interpretation of John 12 and 13. Erasmian scholar John Jack Bateman, discussing the Paraphrase and theRatio verae theologiae, says of these uses of the Comma that "Erasmus attributes some authority to it despite any doubts he had about its transmission in the Greek text."
Controversies Edit
The New Testament of Erasmus provoked critical responses that focused on a number of verses, including his text and translation decisions on Romans 9:5, John 1:1, 1 Timothy 1:17, Titus 2:13 and Philippians 2:6. The absence of the Comma from the first two editions received a sharp response from churchmen and scholars, and was discussed and defended by Erasmus in the correspondence with Edward Lee and Lopez de Zúñiga (Stunica), and Erasmus is also known to have referenced the verse in correspondence with Antoine Brugnard in 1518. [n 57] The first two Erasmus editions only had a small note about the verse. The major Erasmus writing regarding Comma issues was in the Annotationes to the third edition of 1522, expanded in the fourth edition of 1527 and then given a small addition in the fifth edition of 1535.
The 'Erasmus Promise'Edit
Erasmus is said to have replied to his critics that the Comma did not occur in any of the Greek manuscripts he could find, but that he would add it to future editions if it appeared in a single Greek manuscript.[109] Such a manuscript was subsequently produced, some say concocted, by a Franciscan, and Erasmus, true to his word, added the Comma to his 1522 edition, but with a lengthy footnote setting out his suspicion that the manuscript had been prepared expressly to confute him. This Erasmus change was accepted into the Received Text editions, the chief source for the King James Version, thereby fixing the Comma firmly in the English-language scriptures for centuries."
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