012. CHAPTER 4 - THE PERSONALITY AND DIVINITY OF THE HOLY SPIRIT.

CHAPTER 4 - THE PERSONALITY AND DIVINITY OF THE HOLY SPIRIT. THE Holy Spirit is a term of so frequent occurrence in the sacred writings, and presents a theme of contemplation so intimately connected with the entire system of revealed truth, that a careful investigation of the subject must be of vital importance. The word rendered Spirit, in Hebrew, is ruach, and in Greek, pneuma, which in those languages signify, primarily, breath, or wind, from the verb signifying to breathe, or to blow. The etymology of the word, however, can afford us but little aid in the investigation of the subject of the Holy Spirit, as presented in the Bible. Here we must rely entirely upon the declarations of inspiration. In reference to what we are to understand by the Holy Spirit, as used in the Scriptures, there has existed from the early ages of Christianity, among professed Christians, a diversity of sentiment. Some have understood thereby merely an attribute, energy, or operation, of the Divine Being, denying to the Holy Ghost any personal existence whatever; whilst others have contended both for the personal existence and the real Deity of the Holy Spirit. The former has been the sentiment generally of Arians, Socinians, Unitarians, etc. The latter has been the creed of the great body of orthodox Christians, from the apostolic day; and, as we shall endeavor to show, is the doctrine of the Bible.

I. PERSONALITY. In the first place, we endeavor to establish the personality of the Holy Spirit. By this we here mean that the Holy Spirit is a real being, possessing intelligence, and performing personal actions; not, however, a being distinct and separate in essence from the Father. We understand the one undivided essence or being in the Godhead to exist in three distinct persons-the Father, Son, and Holy Ghost. We would prove the personality of the Holy Ghost, 1. By the appellations;

2. By the actions;

3. By the honors, ascribed to him.

If these be such as can only be applicable to a real and personal existence, then the inference will be clear that the Holy Spirit is a real and personal being, and not a mere abstract attribute, energy, or influence.

1.The appellations used in the Scriptures, in reference to the Holy Spirit, are such as properly belong to none but a personal existence; consequently they demonstrate the Holy Spirit’s personality.

First, the masculine pronouns in the Greek New Testament are constantly applied to the Holy Spirit. In John 14:26, we read: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.” Here the pronoun he, the masculine gender, is used, which would be highly improper if a real person be not referred to. Again John 16:7-8 : “If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” Here the masculine pronoun is thrice used to denote the Holy Spirit. To designate the Holy Spirit thus constantly, in a plain, narrative style, by the pronoun “he,” if he be not a real person, would be contrary to the well-known rules and usages of language.

We present one more quotation from the same chapter, verses 13-15: “Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me; for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine; therefore, said I, that he shall take of mine, and shall shew it unto you.” The masculine personal pronoun, the strongest appellation of personality in the language, is in this passage applied to the Holy Spirit no less than ten times. Is it possible for us to read this passage, and believe the Holy Spirit to be a mere abstract attribute, quality, energy, or influence, without so much as a personal existence? If this passage does not imply that he is a personal and intelligent being, we know of no language that could teach the idea. Again: he is over and over spoken of under the appellation of the “Comforter;” and this term is used as a proper name (in Greek; the Paraclete) to designate an intelligent agent, and not an abstract quality or influence. Therefore we conclude, from the appellations used in the Scriptures to denote the Holy Spirit, that he is a personal existence.

2. The actions attributed to the Holy Spirit in the Scriptures prove his personality.

If these are seen to be personal in their character, such as can only pertain to a personal and real intelligence, then the argument for the personality of the Holy Spirit will be conclusive. In the passages already quoted, the following acts are attributed to the Holy Spirit, viz.:

1. To be sent.

2. To teach.

3. To come.

4. To reprove.

5. To guide.

6. To speak.

7. To hear.

8. To show.

9. To glorify.

10. To receive.

11. To take.

Here are as many as eleven different personal acts only proper to a being of intelligence and personality; consequently the Holy Spirit must be a personal being.

Again, in Acts 5:32, we read: “And we are his witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him.” John 15:26 : “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.” In these passages the Holy Spirit is said to bear witness, or testify-a personal act, which evinces his personality. In Acts 13:2, we read: “As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.” In this verse there are no less than four proofs of the personality of the Holy Spirit. The personal pronoun is used twice-me and I-and the Holy Ghost is represented as having “said” or spoken to the apostles, and as having “called” Barnabas and Saul; and again, in the fourth verse, the Holy Ghost is said to have “sent forth” Barnabas and Saul. In 1 Corinthians 2:10, we read: “For the Spirit searcheth all things, yea, the deep things of God.” Verse 13: “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” In these passages, the Holy Spirit is represented as searching and teaching-personal acts, which prove his personality. In Romans 8:26, we read: “Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” Now we might ask, If the Spirit be a mere abstract quality or energy, how such an abstraction can intercede and groan? To what strange interpretation of Scripture shall we be driven, if we deny the personality of the Holy Spirit!

3. The honors ascribed to the Holy Spirit in the Scriptures are such as properly appertain to none but a personal being, and consequently they prove his personality.

(1) First, he is honored by an association with the Father and the Son, in the exalted record in heaven.

1 John 5:7 : “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost.” Here it is evident that the Father and the Word are personal intelligences; and from the association of the Holy Spirit with them, we have equal reason to admit his personality; otherwise we should have to suppose that the Father and the Word are both persons, but that the Holy Spirit is merely an energy or influence exerted by one or both of the other witnesses, and, as such, his record would be unmeaning and useless; for what could it add to the record of the Father and the Word?

(2) Again: the honor of an association with the Father and the Son, in the sacred ordinance of baptism, is ascribed to the Holy Spirit.

Matthew 28:19 : “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Now, if the Holy Ghost be not a personal existence, how are we to understand this solemn dedication? We are dedicated, 1. To the person of the father;

2. To the person of the Son; and

3. To what? Not the person of the Spirit, but a mere attribute or energy, something having no personal existence. How strangely absurd the idea? Thus we arrive at the conclusion, from the appellations, the actions, and the honors ascribed to the Holy Spirit in the Scriptures, that he is a real and personal intelligence.

II. REAL DIVINITY.

We come now to consider the evidence in favor of the real and Supreme Deity of the Holy Spirit. The testimony on this point, like that in favor of the Deity of Christ, is derived from four different sources: the titles, attributes, works, and honors, ascribed to him in the Scriptures.

1. The titles ascribed to the Holy Spirit establish his proper Deity.

(1) He is called God. In Acts 5:3-4, we read: “But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.” Here, in the most express and full sense of the word, the Holy Ghost is called God. And if he be not God, the passage is made directly to teach a falsehood.

(2) He is called “The Lord of hosts.” In Isaiah 6:5; Isaiah 6:9-10, we read: “Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts.” “And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” Now read Acts 28:25-27 : “And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them.” Here we discover that the person who appeared unto Isaiah, and who is by him called the Lord of hosts, is by St. Paul in his quotation expressly called the Holy Ghost. The Lord of hosts is one of the highest titles of the Deity; but if the Holy Ghost be the Lord of hosts, then it will follow that the Holy Ghost must be God. Thus it is clear that the Holy Ghost in the Scriptures is styled God, and the Lord of hosts. But these titles can properly be applied to none but the Supreme God; therefore the Holy Ghost must be the Supreme God.

2. The attributes ascribed to the Holy Spirit in the Scriptures demonstrate his real divinity.

(1)Eternity.-This attribute is ascribed to the Holy Spirit. In Hebrews 9:14, we read: “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.” Here the Holy Spirit is called eternal. But that attribute can belong to none but God; consequently he is God.

(2)Omniscience is in the Scriptures ascribed to the Holy Spirit. 1 Corinthians 2:10 : “For the Spirit searcheth all things, yea, the deep things of God.” From this passage it is clear that the Holy Ghost is omniscient; consequently he must be very and eternal God.

(3)Omnipotence is in the Scriptures ascribed to the Holy Spirit. In Romans 15:19, we read: “Through mighty signs and wonders, by the power of the Spirit of God.” That the power of the Spirit here spoken of was infinite, is evident from the miraculous energy which he is here said to have exercised. But as this mighty power belongs to God alone, therefore the Holy Spirit must be God.

(4)Omnipresence is in the Scriptures ascribed to the Holy Spirit.

Psalms 139:7 : “Whither shall I go from thy Spirit, or whither shall I flee from thy presence?” 1 Corinthians 3:16 : “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”Romans 8:9 : “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.” These passages show that the Holy Spirit is omnipresent; otherwise it would not be impossible to “flee from his presence,” nor could he dwell at the same time in the hearts of all his people in all places. But this attribute belongs to none but God; therefore the Holy Spirit is God.

3. The works attributed to the Holy Spirit in the Bible attest his proper divinity.

(1)Creation is a work proper to God alone; but that this is ascribed to the Holy Spirit, appears from the following passages:-Job 33:4 : “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” Job 26:13 : “By his Spirit he hath garnished the heavens; his hand hath formed the crooked serpent.” Here we see the work of creation ascribed to the Holy Spirit. But that is a work proper to God alone; therefore the Holy Spirit is God.

(2)Preservation is a work ascribed to the Holy Spirit. In Psalms 51:12, we read: “Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.” Here the work of preservation is ascribed to the Holy Spirit. But this is a work of God alone; therefore the Holy Spirit is God.

(3)Inspiration of the prophets is a work proper to God alone; but this, in the Scriptures, is ascribed to the Holy Spirit. In 2 Peter 1:21, we read: “For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” Here we see that it was the Holy Ghost who inspired the prophets; but in Hebrews 1:1, we read: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets.” Hence it was God who inspired the prophets; therefore the Holy Spirit must be God.

We have now clearly seen from the Scriptures that the exalted works of creation, preservation, and the inspiration of the prophets, are all attributed to the Holy Spirit. But these are works again and again attributed to God, and which none but the infinite God can perform; therefore the Holy Spirit must be very and eternal God.

4.Honors.-We come next to consider the exalted honors ascribed to the Holy Spirit. If these are such as can properly belong to God alone, it will necessarily follow that the Holy Spirit is God.

(1)Supreme majesty is ascribed to the Holy Spirit. In Matthew 12:31, we read: “Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men.” Here we see that the Holy Ghost may be sinned against, and even so blasphemed that the sin cannot be forgiven. A character so revered and majestic can be no other than the Supreme God.

(2) The Holy Spirit is honored by an association with the Father and the Son in baptism, as seen in Matthew 28:19; and also in the divine benediction, as seen in 2 Corinthians 13:14. These divine and exalted associations cannot be understood, in any sense consistent with the pure worship of God, without admitting the Supreme Deity of the Holy Spirit. God represents himself as “a jealous God, who will not give his honor to another.” But if the name of a mere creature, attribute, or influence, be connected with God the Father, in the most solemn forms of religious worship, how can we contemplate the subject without seeing therein the most direct encouragement to idolatry. Surely the supreme majesty and exalted associations which we have just seen ascribed to the Holy Spirit, attest his proper divinity.

Thus have we shown that the exalted titles, attributes, works, and honors, ascribed to the Holy Spirit in the Scriptures, demonstrate his real and Supreme Godhead. Whereas, if we deny the Godhead of the Holy Spirit, we are reduced to the glaring absurdity of saying that the highest titles, the supreme attributes, the most exalted works, and the most sacred honors of the Deity himself, are, in the Scriptures; most explicitly and repeatedly ascribed to a mere abstract attribute, emanation, energy, or influence, possessing no personal or conscious existence whatever; and that, too, in the volume expressly designed to destroy every species of idolatry. Surely it must be plain, that to deify an influence, or any thing else besides the great and eternal Being, is as really idolatry as to bow down before stocks and stones, or “birds, and beasts, and creeping things.” But, according to the Bible, God is a Spirit,” and that Holy Spirit is God.