The “Trinity” Is A False Doctrine, Elohim Consists of the Father and the Son; The “Set-Apart Spirit of Elohim” Is Not A “Person,” But is the “Ruach Ha Kodesh” OF Elohim

Did you know that not only is the concept of the “Trinity” not taught in the scriptures and wasn’t taught by 1st century Assembly leaders, and not only was it an invention due to the impetus of Constantine, but that many “Trinities” existed in Pagan religions for centuries before this concept was adopted in 325 at the First Council of Nicaea? This was the beginning of the end of separation of religion and state, where the Catholic Church began persecuting those that would not adhere to their false doctrines, thus heralding in the age of the false Assemblywhich began to perpetually persecute, torture and murder those who chose to obey the commandments of Messiah, rather than succumb to the commandments of men.

An early concept of Who Elohim is was called Arianism, after a man named Arius, who taught a non-trinitarian theology that the Heavenly Father and the Son did not exist together eternally. This belief discounts the plain teaching in the gospel of John which states the following: 1. In the beginning was the Word, and the Word was with YHWH, and the Word was YHWH. The same was in the beginning with YHWH. All things were made by him; and without him was not any thing made that was made… He was in the world, and the world was made by him, and the world knew him not…And the Word was made flesh, and dwelt among us..”

The above Scripture, along with many others, define Yahusha as being the only begotten Son of the Father sent as the Messiah to the earth to save men from paying for their sins, and Whom existed eternally with Yahuah from the beginning.

Another early teaching was called Semi-Arianism, which taught “the truly orthodox view of the Son, that he was forever with the Father,” but were considered to be blasphemers of the third person of the Trinitarian sovereign, since they did not count the Ruach Ha Kodesh (or Set-Apart Spirit) OF Elohim “in the Godhead with the Father and the Son.” These are also referred to as “binitarians,” or can be referred to as the belief in “binitarianism.”

Binitarianism is different from the “Oneness” doctrine, which asserts that the Father, Son and Ruach Ha Kodesh of Elohim are all the same “Person.” This teaching is acutely insufficient to describe Elohim, since, for instance, how could Yahusha pray to Himself in the Garden of Gethsemane? This false doctrine also violates the following scriptures:

  • Gen. 1:1, 26 – The plural word for “Elohim” is used regarding creation, indicating that Elohim is composed of separate individuals.
  • Col. 1:16-19; Heb. 1:2 – Yahusha was active in creation as a separate individual.
  • Jn. 1:1  – Uses the Greek definite article, to differentiate between two divine individuals in this verse.
  • Jn. 14:23 – Yahusha uses the plural pronoun “we,” which proves He is a separate individual from the Father.
  • 1 Cor. 11:3 – Messiah is the head of man, and Yahuah is the head of Messiah, proving that Messiah and the Father are separate individuals.
  • 2 Jn. 1:9 – John uses the word “both” to show that the Father and Son are separate individuals.
  • 1 Tim. 2:5 – Yahusha is portrayed as the mediator between man and Yahuah the Father, proving that Messiah is a separate individual from the Father.
  • Rom. 8:34 – Yahusha is portrayed as seated at the right hand of Yahuah, interceding for believers, proving that He is a separate individual from the Father.
  • 1 Jn. 2:1 – Yahusha is portrayed as our Advocate in heaven, pleading our case before Yahuah, proving that He is a separate individual from the Father.
  • 1 Cor. 15:23-24 – Yahusha will hand over the kingdom to the Father at the end, proving He is a separate individual from the Father.
  • Phil. 2:10-11 – Yahusha will be exalted for eternity in heaven, and bring glory to the Father, showing that He is a separate individual from the Father.
  • Heb. 12:2 – Yahusha is in heaven, sitting at the right hand of the throne of Yahusha, proving He is a separate individual from the Father.
  • Heb. 13:8 – Yahusha is portrayed as the same for all eternity, proving that He is always a separate individual from the Father.
  • Rev. 22:1, 3 – Yahuah the Father and the Lamb (Yahusha) are two separate individuals whom people will worship in heaven.

So, if there are two Persons included in Elohim (bitheism), where did the third one come from? It seems that since the Scriptures do not teach nor mention a Trinity. And since there isn’t any writings by early Assembly fathers or laity concerning this concept, it essentially was started by a man named Tertullian, who lived in North Africa and died around 220 AD.

The earliest Fathers, (within two generations of the Apostles of Messiah) are usually called the Apostolic Fathers and include Clement of Rome, Ignatius of Antioch and Polycarp of Smyrna, and do not speak of the Ruach Ha Kodesh as a Person. In addition, the Didache, or “Teaching of the Twelve Disciples,” and a strange allegory called the “Shepherd of Hermas,” do not teach of a Trinity. Athenagoras of Athens (133-190AD) wrote that the Ruach Ha Kodesh was an “effluence of God, flowing forth and returning to God like a ray of the sun.”

It wasn’t until 325AD, when Constantine (a pagan syncretist and Roman catholic emperor) convened the Council of Nicaea in order to develop a statement of faith that could unify the Roman Catholic Church, that the doctrine of the Trinity became popularized, declaring that the Father and the Son are of the same substance (homoousios), thereby taking a decidedly anti-Arian stand. Arius was then exiled to Illyria.

And then in 381AD, the First Council of Constantinople, convened by Roman emperor Theodosius I, then emperor of the East and a recent convert to early Catholicism, drew up a dogmatic statement on the Trinity and defined the Ruach Ha Kodesh as having the same sovereignty expressed for the Son by the Council of Nicaea 56 years earlier.

So, let’s summarize what happened concerning the development of the Trinity:

  1. The Trinity doctrine is not taught anywhere in scripture, but trinities were common in Paganism and were prominent in Egypt and Babylon.
  2. The beginnings of recognition of this doctrine started at the Council of Nicaea approximately 325 AD, hundreds of years after the last book in the Scripturese was written.
  3. The Council of Nicaea was organized by the Roman Emperor Constantine in which he had the final say on matters that he had little understanding of.
  4. Creed followed creed, and eventually idols were accepted as forms that we can worship YHWH through, and Mary was exalted to be the Mother of YHWH and worship of the saints was sanctioned.
  5. The organized denominations are different than the Body of Messiah spoken of in the Scriptures, proving that most denominations are still rooted in a creed, and in the Trinity doctrine, with most denominations still having the Trinity Doctrine as a foundation, of which originally came from Babylon.
  6. The mother of these denominations is the Roman Catholic Church, which has murdered anywhere from tens of millions to well over 50 million people, had armies and banned access to the scriptures to Believers, which also is known today as the Dark Ages.
  1. During the Reformation, the teachings and authority of the Catholic Church was challenged, with some truths becoming popular once again to the Body of Messiah.
  2. As a result many new denominations started up, but unfortunately they held onto some of the creeds, and in particular, held onto the Trinity doctrine.

The Roman Catholic Church (RCC) is also responsible for burning to death millions of people, many of whom were Believers. They labeled people as heretics for things like reading scripture, translating scripture or daring to obey the Scriptures instead of their traditions (traditions of men).

Most denominations today have a Statement of Faith as their foundation, and are usually based on creeds. Often, Believers are required to take out membership, which often requires an acceptance of a particular Statement of Faith, even though it is un-Sriptural.

Now, let’s further establish Who Yahusha is:

  1. Yahuah has spoken to us through the Prophets and now his Son. Hebrews 1:1-6
  2. The Son is the exact brightness of Yahuah’s esteem. Hebrews 1:1-6
  3. Yahusha is the image of the invisible Elohim. Colossians 1:12-16
  4. Messiah is the radiance of Elohim’s esteem and the exact representation of His being. Hebrews 1:1-3
  5. Yahusha is the very nature of Yahuah. Philippians 2:5
  6. Yahuah considers Yahusha part of Elohim. Hebrews 1:8,9
  7. Elohim sustains all things by his Word (Yahusha is the Word of Elohim). Hebrews 1:3, John 1:1
  8. Yahusha is before all things and in Him all things hold together. Colossians 1:15
  9. Yahusha is seated at the right hand of Yahuah. Colossians 3:1-3
  10. Yahusha inherited a name more superior to the Angels. Hebrews 1:1-6
  11. Yahusha is worthy to be worshipped by Kodesh Messengers. Hebrews 1:1-6
  12. Yahusha is worshiped by humans. Matthew 2:10-12, Matthew 8:2, Matthew 14:32-33, John 9:35-38, Matthew 28:8-10, Matthew 28:16-17
  13. Yahuah became a Father when he begat his Son: “You are my Son, today I have become Your Father.” Hebrews 1:1-6
  14. Yahusha is the Firstborn from the Dead. Revelation 1:4-6
  15. Yahusha has first place in everything. Yahusha is head over the Body of Yahusha Messiah. Ephesians 1:22
  16. Yahusha is Savior of the world (of believers). John 4:42, Titus 2:13, Isaiah 45:22, 43:11
  17. Yahusha is Yahuah’s firstborn. Hebrews 1:1-6
  18. Yahusha is Ruler and Beginning of the Creation of Elohim. Revelation 3:14
  19. Yahusha is begotten, not created. John 1:3
  20. Yahusha is “Wisdom” spoken of in Proverbs 8:22-31.
  21. The “Word” created the Messengers of Elohim. Colossians 1:16, Psalms 148:5
  22. All judgement is given to Yahusha. John 5:22
  23. The Son is in the bosom of the Father. John 1:18
  24. Yahusha had esteem with Yahuah before the world existed. John 17:5
  25. Yahusha was the “Word” of Elohim in the beginning. John 1:1
  26. All things were made by and through the “Word” of Elohim. John 1:3
  27. The “Word” of Elohim became flesh. John 1:14
  28. In Messiah all the fullness of the El lives in bodily form. Colossians 2:9
  29. Messiah is the head over every power and authority. Colossians 2:10
  30. The “wind and waves obey” Messiah. Luke 8:25
  31. Yahusha turned water into wine. John 2:1-11
  32. Yahusha gave sight to a man blind from birth. John 9:1-41
  33. Yahusha forgave sins on earth. Mark 2:7,10
  34. Yahusha rose from the dead a man four days in the grave. John 11:1-46
  35. Yahusha claimed He would rise His own body from the dead. John 2:18, 19, John 10:18
  36. Yahusha will reign on Earth for 1,000 years. Revelation 20:4-6
  37. Yahusha is given all authority in Heaven and Earth. Matthew 28:28
  38. All things are delivered to Yahusha from Yahuah. John 11:27
  39. Every knee will bow of those in Heaven, on earth and under the earth at the Name of Yahusha, confessing He is Sovereign. Philippians 2:5-11
  40. Yahuah the Father is greater than Yahusha the Son. John 14:28
  41. When all things are finally subject to Yahusha, the Son will be subject to the Father. 1 Corinthians 15:28

Here are some early church fathers concerning the El of Messiah:

  • Barnabas, companion of Paul (c. 70-130AD)
    “He is Lord of all the world, to whom God said at the foundation of the world, ‘Let us make man after our image, and after our likeness.’”
  • Ignatius, Bishop of the Church at Antioch (c. 105AD)
    “God Himself was manifested in human form for the renewal of eternal life”
  •  Clement of Rome, Bishop of the Church at Rome (c. 150AD)
    “Brethren, it is fitting that you should think of Jesus Christ as of God – as the Judge of the living and the dead.”
  • Irenaeus, Bishop of the Church at Lyons, Modern Day France (c. 180AD) “Thus He indicates in clear terms that He is God, and that His advent was in Bethlehem… God , then, was made man, and the Lord did Himself save us.” “He is God, for the name Immanuel indicates this.” “How can they be saved unless it was God who worked out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man?”
  • Clement of Alexandria, Renowned Christian Teacher in Egypt (c. 195AD) “O the Great God! O the Perfect Child! The Son in the Father and the Father in the Son… God the Word, who became man for our sakes.” “Nothing, then, is hated by God, nor yet by the Word. For both are one – that is, God. For He has said, ‘In the beginning the Word was in God, and the Word was God.'” “The Word itself, that is the Son of God, is one with the Father by equality of substance. He is eternal and uncreated.”
  •  Hippolytus, Leading Presbyter at the Church in Rome (c. 205AD) “Although He endured the cross, yet as God He returned to life, having trampled upon death.”
  • Origen, Famous Pupil of Clement of Alexandria (c. 225AD)
    “No one should be offended that the Savior is also God, seeing God is the Father. Likewise, since the Father is called Omnipotent, no one should be offended that the Son of God is also called Omnipotent. For in this way, the words will be true that He says to the Father: ‘All mine are yours, and yours are mine, and I am glorified in them.’” “The Son is not different from the Father in substance.”

Even Pagans noted the early Believers equating Messiah with Elohim:

Pliny the Younger (61-112AD), also known as Gaius Plinius Caecilius Secundus, was the governor of Bithynia (AD 112) and a Roman senator. When writing to emperor Trajan asking for guidance on how he should treat the Believers in his province, he wrote that Believers were “meeting on a certain fixed day before it was light, when they sang in alternate verse a hymn to Christ as to a god…”

And William Lane Craig, in his book, “Reasonable Faith: Christian Truth and Apologetics”, writes, “Studies by NT scholars such as Martin Hengel of Tubingen University, C.F.D. Moule of Cambridge, and others have proved that within twenty years of the crucifixion a full-blown Christology proclaiming Jesus as God incarnate existed…the oldest Christian sermon, the oldest account of a Christian martyr, the oldest pagan report of the Church, and the oldest liturgical prayer (1 Corinthians 16:22) all refer to Christ as Lord and God.”

Now let’s take a look at what the Ruach Ha Kodesh of Elohim is:

  • The Hebrew word for ’’Spirit,’’ or ’’Ruach,’’ is breath, wind, breeze, spirit, air, and strength.
  • Acts 2:1 When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a RUSHING, MIGHTY WIND, AND IT FILLED THE WHOLE HOUSE where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Ruach Ha Kodesh, and began to speak with other tongues, as the Ruach gave them utterance.
  • John 20:22 And when he had said this, HE BREATHED ON THEM and saith unto them, Receive ye the Ruach Ha Kodesh.
  • Ezekiel 37:4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of Elohim. Thus saith Elohim YHWH unto these bones; Behold, I WILL CAUSE BREATH TO ENTER YOU, and ye shall live.
  • Ezekiel 37:9 Then said he unto me, PROPHECY UNTO THE WIND, prophesy, son of man, and SAY TO THE WIND, Thus saith Elohim YHWH; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
  • John 3:8 That which is born of the flesh is flesh, and that which is born of the Ruach is ruach. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Ruach.
  • In the NIV, Zechariah 6:5 refers to the “four winds of the heavens” riding in chariots, possibly the four winds of heaven going North, East, West and South.
  • The “breath” of Yahuah and the “Spirit” or Ruach of Yahuah are synonymous terms (Job 4:9; Ps. 33:6; Ps. 104:29 and 30; John 3:8; Job 27:3).

There are many ways the scriptures define the Ruach OF Elohim as impersonal:

  • It is referred to as a gift (Acts 10:45; 1 Timothy 4:14).
  • We are told that the Ruach Ha Kodesh can be quenched (1 Thessalonians 5:19).
  • It can be poured out (Acts 2:17, 33).
  • It is shed (Acts 2:33).
  • We are baptized with it (Matthew 3:11).
  • People can drink of it (John 7:37-39).
  • People partake of it (Hebrews 6:4).
  • People are filled with it (Acts 2:4; Ephesians 5:18).
  • It renews us (Titus 3:5).
  • It must be stirred up within us (2 Timothy 1:6).
  • It is called “the Ruach Ha Kodesh of promise.”
  • It is called “the guarantee of our inheritance.”
  • It is called “the Ruach of wisdom and revelation.” (Ephesians 1:13-14, 17).
  • It is a wind (Acts 2:2).
  • It is fire (verse 3).
  • It is water (John 4:14; 7:37-39).
  • It is oil (Psalm 45:7; also Acts 10:38; Matthew 25:1-10).
  • It is a dove (Matthew 3:16).
  • It is a down payment on eternal life (2 Corinthians 1:22; 5:5; Ephesians 1:13-14, KJV).
  • The “Ruach of Yahuah” is synonymous with the “hand” and “the finger” of Elohim (Ezek. 3:14; Job 26:13; Ps. 8:3; Luke 11:20).

Here are some interesting things to consider:

  • If Elohim were a Trinity, surely Paul would have taught this concept. Yet we find no such teaching in His writings.
  • Paul’s standard greeting in his letter to the Assemblies and to individuals was, “Grace to you and peace from Yahuah our Father and Yahusha Messiah.” The same is true of Peter in the salutations of both his epistles.
  • In all of Paul’s writings, only in 2 Corinthians 13:14 is the Ruach Ha Kodesh mentioned along with the Father and Messiah, and there only in connection with the “fellowship of the Ruach Ha Kodesh” in which believers share. Paul describes Elohim’s Ruach as the unifying agent that brings us together in set-apart, righteous fellowship with one another and with the Father and Son.
  • Notice that our fellowship is of the Ruach Ha Kodesh, not with the Ruach Ha Kodesh. John 1:3 tells us, “Truly our fellowship is with the Father and with His Son, Yahusha Messiah.”
  • Paul states that “there is one Yahuah, the Father…and One Yahusha Messiah” (1 Corinthians 8:6), making no mention of the Ruach Ha Kodesh as an El person.
  • Yahusha never spoke of the Ruach Ha Kodesh as a third Person of Elohim, but instead, in numerous passages He spoke only of the relationship between Yahuah the Father and Himself (Matthew 26:39; Mark 13:32; 15:34; John 5:18, 22; etc.).
  • Yahusha doesn’t mention the Ruach Ha Kodesh as a person in His teachings, instead are His many statements about Himself and the Father.
  • In visions of Yahuah’s throne the Father and Messiah are seen, but the Ruach Ha Kodesh is never seen (Acts 7:55-56; Daniel 7:9-14; Revelation 4-5; 7:10).
  • The final and last book of the Scriptures to be written does not mention the Ruach Ha Kodesh as an El person, but describes “a new heaven and new earth” (Revelation 21:1) wherein “the tabernacle of Yahuah is with men, and He will dwell with them”

Here are some other things to consider about the Ruach Ha Kodesh OF Elohim:

  • Anchor Bible Dictionary describes the Ruach Ha Kodesh as the “manifestation of divine presence and power perceptible especially in prophetic inspiration”
  • Repeatedly the Scriptures reveal that Elohim imparted El inspiration to His prophets and servants THROUGH the Ruach Ha Kodesh.
  • Paul wrote that Yahuah’s plan for humanity had been “revealed by the Ruach to His kodesh apostles and prophets” (Ephesians 3:5) and that his own teachings were inspired by the Ruach Ha Kodesh (1 Corinthians 2:13).
  • Paul explains that it is through Yahuah’s Ruach that Yahuah has revealed to Believers the things He has prepared for those who love Him.
  • Working through the Ruach, Yahuah the Father is the revealer of truth to those who serve Him.
  • Yahusha told His followers that the Ruach Ha Kodesh, which the Father would send, “will teach you all things, and bring to your remembrance all things that I said to you”
  • It is through Elohim’s Ruach within us that we gain ru’chani insight and understanding and come to receive the very “mind of Messiah” (1 Corinthians 2:16), also referred to as the “mind of the Ruach” (Romans 8:27).
  • Messiah was prophesied to have “the Ruach of wisdom and understanding, the Ruach of counsel and might, the Ruach of knowledge and of the fear of Elohim (Isaiah 11:2).
  • Messiah portrayed in His personal conduct the divine attributes of Almighty YHWH through the power of the Ruach Ha Kodesh (1 Timothy 3:16).
  • The Ruach Ha Kodesh is not only the Ruachof Yahuah the Father, but it is the “Ruach of Messiah” (Romans 8:9; Philippians 1:19). Remember that there is ONLY ONE Ruach (1 Corinthians 12:13; Ephesians 4:4).
  • The Father imparts the same Ruach to Believers through Messiah (John 14:26; 15:26; Titus 3:5-6), leading and enabling them to be His children and “partakers of the El nature” (Romans 8:14; 2 Peter 1:4).
  • Yahuah, Who has eternal life in Himself, gives that life to others through the Ruach (John 5:26; 6:63; Romans 8:11).
  • There is an account of the Ruach of Elohim, the Ruach of wisdom, the ruach of understanding, the ruach of counsel, the ruach of might, the ruach of knowledge and the ruach of the fear of Elohim.
  • By this Ruach,Yahusha is still present with those that love him (John): “I will come to you” (14:18); “I am in you” (14:20); and “I will show myself” (14:21).
  • Luke 21:15 tells us that Messiah will give us “a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.”
  • If Messiah has a Ruach and the Father has a Ruac hand the Ruach Ha Kodesh is a Ruach, then why is their ONLY ONE Ruach? (Ephesians 4:4)
  • By definition, the Ruach of Yahuah is derived from Yahuah, so what comes from Yahuah as its source cannot also be “Yahuah.”
  • In Scriptural usage, “the Ruach Ha Kodesh” is a synonymous term for “Yahuah.” In Acts 5:3, Peter says Ananias lied to “the Ruach Ha Kodesh,” but in verse 4 Peter says he lied to “Yahuah.” This is an example of the common Semitic parallelism of equivalent terms.
  • “The Ruach Ha Kodesh” is equivalent to “the power of the Most High,” as Luke 1:35 (NIV) clearly indicates by another use of parallelism (Luke 24:49; Acts 1:8;10:38; Romans 15:13; Romans 15:18 and 19; 1 Corinthians. 2:4 and 5).
  • Matthew 1:18 records that Mary “was found to be with child through ‘the Ruach Ha Kodesh.’” Yet all through the New Testament are references to the fact that Yahuah is the Father of our Yahusha. How can “Yahuah” be “the Father” and “the Ruach Ha Kodesh” also be “the father” of Yahusha?
  • By this Ruach, Yahusha’s work with them would continue (John): “It will teach you”(14:26); “It will remind you of everything I have said” (14:26); “It will testify about me” (15:26); “It will convict the world of guilt” (in preparation for His judgment—16:8); “It will guide you into all truth” (16:13); “It will bring esteem to me by taking what is mine and making it known to you” (16:14).
  • The “Ruach Ha Kodesh” is used synonymously and interchangeably with “the Ruach of Yahusha” (Acts 16:7; Phil. 1:19); “the Ruach of Elohim” (Luke 4:18, etc.); “the Ruach of his Son” (Gal. 4:6); “the Ruach of Yahusha Messiah” (Phil. 1:19). In this usage, “the Ruach” is the mind and power of Yahusha Messiah.
  • In Acts 16:6 (NIV), “the Ruach Ha Kodesh” kept Paul and his companions from preaching in Asia, but in Verse 7 (NIV) it says that the “Ruach of Yahusha” would not allow them to enter Bithynia.
  • 2 Corinthians 3:17 and 18 says that Yahusha is “the Ruach.” He has been invested with all ru’chani authority and power to effectively carry out His responsibility as the Head of His body. By His “Ruach” He is able to guide and direct His many servants (2 Cor. 12:8 and 9).
  • Galatians 5:22 and 23 list the “fruit of the Ruach” (the nature of Yahusha); John 15:5 says, “If a man remains in me and I in him, he will bear much fruit.”
  • The “Ruach of your Father” is synonymous with “the Ruach Ha Kodesh,” and is said to speak in our stead when we might be brought before men for possible persecution or trial (Matt.10:19 and 20; Mark 13:11; Luke 12:11 and 12).
  • The Ruach Ha Kodesh is the very nature, presence and expression of Elohim’s power actively working in His servants (2 Peter 1:4; Galatians 2:20).
  • Peter explains that “Yahuah anointed Yahusha of Nazareth with the Ruach Ha Kodesh and with power” (Acts 10:38).
  • Messiah performed many miracles and worked through the apostle Paul “in mighty signs and wonders, by the power of the Ruach of Yahuah” (Romans 15:19).
  • Yahusha began His ministry “in the power of the Ruach” (Luke 4:14).
  • Yahusha told His followers, “You shall receive power when the Ruach Ha Kodesh has come upon you” (Acts 1:8).
  • Scriptures refer to the Ruach Ha Kodesh as Elohim’s El power (Zechariah 4:6; Micah 3:8).
  • Another example of the Ruach of Messiah: “for Yahuah hath sent forth the Ruach of  His Son into our hearts crying, Abba, Father.” (Galatians 4:6)
  • Yet another example of the Ruach of Messiah: “If any man have not the Ruach of Messiah he is none of His.” (Rom. 8:9)
  • We are told that the “the ruachs of the prophets are subject to the prophets” (1 Corinthians 14:32).
  • We are sanctified by the Ruach (2 Thess. 2:13); we are sanctified in Messiah Yahusha (1 Cor. 1:2), whom Yahuah made to be sanctification for us (1 Cor. 1:30).
  •  We are strengthened by the Ruach in the inner man (Eph. 3:16); Messiah dwells in our hearts (Eph. 3:17).
  • We have access to the Father by the Ruach (Eph. 2:18); in Messiah and through faith in Him we have access with confidence to Yahuah (Eph. 3:12).
  • The Ruach apportions to each one individually as it chooses (1 Cor. 12:11); Yahusha pours out the Ruach (Acts 2:33) and gave some apostles, some prophets, etc. (Eph. 4:11).
  • The Ruach intercedes for us (Rom. 8:26); Messiah Yahusha intercedes for us (Rom. 8:34).
  • The only verse that would indicate that there might be three persons sharing one name is Matthew 28:19: “…baptizing them in the name of the Father, and of the Son and of the Holy Spirit.” But this verse is quoted in a different form by the early Believing Fathers, notably Eusebius, who quotes the verse at least 18 times as follows: “baptizing them in My name.”
  • Both the Father and Son are shown to send the Comforter: “But the Comforter, which is the Ruach Ha Kodesh, whom the Father will send in my name, it shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” John 14:26 “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” (John 16:7) “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” (Ephesians 4:8, Acts 2:33)
  • The Comforter points to and esteems Messiah.
    “But when the Comforter is come, whom I will send unto you from the Father, even the Ruach of truth, which proceedeth from the Father, he shall testify of me:” (John 15:26) “Wherefore I give you to understand, that no man speaking by the Ruach of Yahuah calleth Yahusha accursed: and that no man can say that Yahusha is Messiah, but by the Ruach Ha Kodesh.” (1 Corinthians 12:3)
  • We are told the Ruach is FROM Yahuah: “And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Ruach Ha Kodesh. And I saw, and bare record that this is the Son of Yahuah. (John 1:32-34)
  • Elohim is said to be omnipresent by His “Ruach” (Job 31:4, Proverbs 5:20,21).
  • We are told that “No man hath seen Elohim at any time. If we love one another, Elohim dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Ruach. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. (1 John 4:12-14)
  • We are told that Elohim is the Ruach: “Now Elohim is the Ruach, and where the Ruach of Elohim is, there is liberty.” (2 Cor 3:17).
  • Yahuah uses Kodesh Messengers to speak as if they were Yahuah Himself, and even to use His personal name, Yahuah. (Judges 13:21-22, Genesis 32:24-30, Hosea 12:3-5, Exodus 3: 2-4,6 and 16, Judges 6:12,13 and 22)
  • The Hebrew usage of “the Ruach of Elohim” never refers to a person separate from, but a part of, Yahuah Almighty. Neither does the phrase, “the Ruachs of Elohim” occur, which would refer to separate Ru’chani entities within a multi-personal Elohim.
  • The Scriptures never tell us to pray to, lift up, praise, honor, sing to, speak to, esteem or otherwise venerate as a sovereignty of Elohim concerning the Ruach OF Elohim.
  • Elohim is referred to as a Ruach (John 4:24).
  • While much is said by Messiah concerning His love for His Father, no such reference is made to the Ruach.
  • While Scriptures mention the love the Father and Son has for Believers, no mention is made of the love of the Ruach for them.
  • It should be noted that pneuma hagion often refers to the gift of Elohim, the El nature born inside us. This El nature is a “thing,” not a person. Thus it should be referred to with pronouns such as “it,” “that,” or “which,” and not “who,” or “whom.”