JEHOVAH'S WITNESSES: The Holy Spirit Is A Person... Change My Mind!

Used to refute a Muslim claim that the wedding-banquet parable predicts Muhammad after 70 AD; the speaker argued the text has a king with a son and multiple servants, so it is n...

Used to answer the objection that Paul contradicted Jesus about the Mosaic law; the speaker stressed that Jesus came to fulfill, not abolish, the law.

Used to argue that Jesus himself said the Law, Prophets, and Psalms were fulfilled in his suffering and resurrection, supporting the claim that the old covenant reached fulfillm...

Used to show that at the Last Supper Jesus instituted the new covenant through his body and blood.

Used as an Old Testament prophecy that the coming servant/Messiah would himself be given as a covenant and a light to the nations.

Used to show explicit Old Testament prophecy of a new covenant distinct from the Mosaic covenant.

Used to argue that Christ is creator of all things and therefore divine, not a mere creature.

Used against the Jehovah’s Witness claim that Jesus ceased to exist in death; the speaker argued that Jesus said he himself would raise the temple of his body.

Used to explain that the Word was with God, was God, and later became flesh, supporting the eternal preexistence and deity of the Son.

Used to explain that the Word was with God, was God, and later became flesh, supporting the eternal preexistence and deity of the Son.

Used in discussing 'today I have begotten you' as a text about the Son’s exaltation/coronation rather than his coming into existence.

Used to show a distinction between God’s Word and God’s Spirit in the act of creation.

Used to argue that the Holy Spirit is a person because the Spirit speaks, refers to himself as 'me' and 'I,' and calls Barnabas and Saul.

Used to argue that the Spirit has will and personal agency because he distributes gifts individually 'as he wills.'

Used to show that God’s Spirit was present and active at creation, supporting the claim that God truly has a Spirit.

Used to explain Jesus’ subordination to the Father as the result of his voluntary self-emptying and humiliation, not as evidence that he lacks divine nature.

Used to show that Jesus knew 'all things,' countering the claim that he was not omniscient.

Used to show that Peter says Jesus knows everything, including the heart, which the speaker treated as a divine attribute.

Used in the discussion of whether Jesus knew the day and hour; the speaker argued the verb can carry the sense of declaring/disclosing, not mere ignorance.

Used to support the reading that knowledge of the time is 'not for you' to know, fitting the argument that the issue is disclosure rather than Christ’s ignorance.

Used as another example where 'know' was explained as 'make known/tell,' supporting the speaker’s lexical reading of Mark 13:32.

Used in discussion of 'Elohim' to explain that some beings can be called gods/judges without being God by nature.

Used to argue that Yahweh alone is the true God, while other so-called gods are not gods by nature.

Used as the base text where Isaiah sees Yahweh on the throne; later cross-references were used to identify this Yahweh with both the Holy Spirit and Jesus.

Used to argue that Paul attributes Isaiah 6’s speech of Yahweh to the Holy Spirit, identifying the Spirit with Yahweh.

Used to argue that John says Isaiah saw Jesus’ glory in Isaiah 6, thereby identifying Jesus with Yahweh.

Used against the argument that a person cannot indwell believers; the speaker argued that Jesus says both he and the Father make their dwelling with believers.

Used to rebut the Jehovah’s Witness argument that being called God’s 'power' proves impersonality; since Christ is also called God’s power, that label does not negate personhood.

Used to show that righteous human beings are spoken of as having spirits.

Used to show Stephen speaking of his own spirit being received, again supporting the claim that humans have spirits.

Used to argue that the Spirit 'proceeds from the Father' and is sent by the Son, showing distinction of persons without separation of essence.

Used in debate over whether personified wisdom proves the Son was created; the speaker argued the chapter personifies wisdom as 'she' and does not narrate Jesus’ origin.

Used to argue that no mere man can redeem another, so salvation cannot be the work of a mere creature.

Used to argue that God alone redeems from death/Sheol, reinforcing the claim that if Jesus redeems he must be divine.

Used to argue that salvation is impossible for man but possible with God alone, again pressing the case that only God can save.

Used to argue that salvation is in Jesus alone, not merely that Jesus made salvation possible while someone else does the saving.

Used to argue directly that Jesus will save his people from their sins.

Used to argue that Christ Jesus came into the world to save sinners, countering the claim that he only enables salvation while not actually saving.

Used to argue that Jesus’ atoning work is not only for a small anointed class but for the whole world.