This is primarily a New Testament exposition because, generally speaking, the subject is largely self-explanatory in the Old Testament₁ and the current discussion surrounds the New Testament usage of the word. Also the Spirit is not dealt with as a theme until the New Testament.

We believe, however, that the Old₂ must be the basis of interpretation for the New. It is at this point that some have faltered and been led astray to another gospel. They come to the New Testament with an Evangelical bias, and impose such thinking upon the text where it does not exist.

According to Webster’s Unabridged Dictionary the English word "spirit" has eighteen separate meanings. It is one of very few English words which has that many. Naturally this fact contributes to the complexity of this subject and to the difficulty of communication. We may know perfectly well the meaning we intend but the reader or hearer may have assumed we are using another meaning. Add to this the fact that the Biblical meanings of "spirit" may not correspond to the English Dictionary meanings and we begin to realize the need for a careful exposition. There are also additional factors that need to be taken into consideration:

1. The Bible contains words "which the Holy Spirit teacheth". It is essential to understand that figures of speech such as metonymy and synecdoche are employed. We must understand the real sense (not the literal meaning) of these legitimate departures from the laws of language. Ignorance to the form in which "spirit" is used has led and can lead to the grossest of errors.
2. Centuries of theological dust have obscured and distorted this subject as well as related ones. As one would expect, the apostasy has its own definitions for words such as sin, grace, enlightenment, guidance, sanctification and faith. If we are to understand and be able to communicate about these subjects then we must know:
1. the meaning the Apostasy gives them.
2. why this meaning is invalid and
3. what the correct meaning is.

While keeping to the aim of this book, (as stated in the Preface) we must digress slightly from (iii) by expanding into areas (i) and (ii) if we are to give a comprehensive treatment of the subject of the Spirit. It was one of the pioneer brethren who stated that "we didn’t really believe the truth unless we could define it positively and negatively". It is for this reason that some of the general subjects₃ have been included. The "problem-solution" format has been employed occasionally in Section C for the same reason.