in time. It is a fundamental revelation that the Holy Spirit is a Person, in the sense that the Father is a Person, and the Son is a Person. The New Testament word for the Spirit, πνεῦμα, is found in two hundred and sixty-two passages, according to Cummings, scattered throughout all the major New Testament books.16 To quote Cummings, “The Gospels contain fifty-six passages; the Acts of the Apostles, fifty-seven; St. Paul’s Epistles, one hundred and thirteen; and the other books, thirty-six.”17 From these facts, it may be clearly seen that there is consistent reference to the Holy Spirit from Gen 1:2 to Rev 22:17, and the inference is plain that a constant ministry of the Holy Spirit is maintained suitable for each dispensation. The Work of the Holy Spirit in Salvation; 8. In the discussion of the titles revealing His attributes, it may be noticed that the Spirit of Glory (1 Pet 4:14) engages in a work to bring the saints to glory. Member of the Godhead As God, the Holy Spirit has existed through all eternity. In the baptismal formula of Matthew 28:19, the Father, Son, and Holy Spirit are related on an equal basis. It was used to induct kings into office (1 Sam 10:1; 16:13; 1 Kgs 1:39; etc.). Abundant revelation is given in the titles of the Holy Spirit to disclose His attributes. ), in Ezekiel (590 B.C. But although he can not lose the thing itself, he can very easily lose the enjoyment of it, the experience and power of it. Matt. Subsequent articles will deal with the Work of the Holy Spirit.]. (3) The deity of the Holy Spirit is conclusive evidence of personality, as sustained in the material upholding the deity of the Holy Spirit to be given in a later section. 2 Corinthians 3:17. An examination of the Scriptural revelation on the Holy Spirit will indicate that He is nowhere given a formal name, such as we have for the Second Person, the Lord Jesus Christ, but is rather given descriptive titles, of which the most common in Scripture and in common usage is the Holy Spirit. Bible Question: What are the signs that a person is filled with the Holy Spirit? By it we are known, and by it we are clothed. The Person of the Holy Spirit; 2. The second outgoing of the dove is parallel to the second outgoing of the Spirit during the life of Christ. Happy New Year: Past, Present, and Future Perspectives. They seem to bear no special relation to chronology, as they appear chiefly in Isaiah (750 B.C. 23 Cf. In the nature of the case, every discussion of any portion of either the Person or work of the Holy Spirit has a bearing on the doctrine of His personality. While it is not the purpose of the present discussion to examine the nature of His works, it is sufficient proof of His personality merely to name them. He is the token and pledge that all the Father has promised while not ours now as to actual enjoyment is nevertheless our possession and will be ours to enjoy later. In the former instance it is significant of eternal life in abundance; in the latter case, it indicates the unending blessings flowing from His Person and work, the meaning made clear by the use of the term, rivers of living water. The Work of the Holy Spirit in the Old Testament; 3. Many of the titles referred to as indicating His attributes also connote His works. The third verse above on the Holy Spirit is showing that the Holy Spirit is omnipresent, which means that He is everywhere at all times. Talking and praying is the same thing isn’t it. The abundant creedal evidence while not possessing the infallible inspiration of the Bible may be taken as conclusive proof that the large portion of evangelical Christendom accepts without question this doctrine. 1 He possesses emotions, intellect and will. The many aspects revealed speak of His infinite Person, equal in power and glory with the Father and the Son. Though Christ may be said to have proceeded from the Father, it cannot be said of the Spirit that He is generated. The third outgoing of the dove is typical of the present ministry of the Holy Spirit in redemption.20, The accepted meaning of ἀρραβών, translated earnest in its three occurrences in the New Testament (2 Cor 1:22; 5:5; Eph 1:14), is that of a pledge or token payment. If it may be assumed here that God possesses personality, if the Holy Spirit is a Person of the Trinity, He in turn possesses personality. At least seventeen of His titles indicate the divine attributes of His Person. On the human level, possession of life is taken as proof of possession of personality, one without the other being impossible. For the sake of analysis, however, His Person will be considered first, with reference to His work only where necessary, leaving to later discussion the aspects of His work throughout the ages. (4) The eternity of the Spirit is seen in the title, Eternal Spirit (Heb 9:14). The Holy Spirit Himself is the Seal. Twice in the New Testament the Holy Spirit is connected indirectly with wind (John 3:8; Acts 2:2). Hence, we find the Spirit being sent into the world to reveal truth on behalf of Christ (John 16:13-15), with the special mission of making the things of Christ known and magnifying the Father and the Son. Happy New Year: Past, Present, and Future Perspectives, 2. Every aspect of the truth regarding the Holy Spirit speaks in eloquent terms of His deity. In both the Old and New Testaments, the Holy Spirit is frequently found in this type. To many people, the Holy Spirit is an enigma. While personification of things material and immaterial is common, such uses of the personal pronouns are quite obvious and do not cause confusion. It may be concluded therefore, without further summation of the arguments, that the case for the deity of the Holy Spirit is impregnable. Apart from other blessings of the presence of the Holy Spirit is the significant fact that He in all the wonder of His Person should be indwelling the saint. Cummings notes that the Pentateuch has fourteen references, none in Leviticus, that Isaiah and Ezekiel have fifteen each, and that the references are scattered throughout twenty-two of the thirty-nine books of the Old Testament.14 The concise summary of Cummings on the significance of these references may well be quoted: “It is impossible to say that the passages increase in number, or in clearness, with any special characteristic of the books of Scripture. Expressions like the breath of his lips (Isa 11:4), and the breath of his nostrils (2 Sam 22:16) in reference to God, while anthropomorphisms, connote the power of the Spirit. Misconception: The “Holy Ghost,” or holy spirit, is a person and is part of the Trinity, as stated at 1 John 5: 7, 8 in the King James version of the Bible. Another instance of identification of Jehovah and the Holy Spirit is found in Jeremiah 31:31-34 and Hebrews 10:15. His sovereign purposes may not be understood, but it is clear that all is according to an infinite plan. He has been introduced thither by the blood of the Lord Jesus Christ, and nothing should be suffered to take him thence. This is just one more piece of Scriptural evidence that the Holy Spirit has all of the divine attributes and abilities of God Himself and as such, has to be God and Lord Himself. The work of F. E. Marsh goes far to illustrate the beauties in this type.19. According to the Scriptures, it is possible to sin against the Holy Spirit (Isa 63:10); grieve Him (Eph 4:30); reverence Him (Ps 51:11); and obey Him (Acts 10:19-21). The identification is not of Person but of Essence. 1 Corinthians 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. Nor can we trace any relation to the comparatively spirituality of the books, though Isaiah stands so high in the list; for whereas Ezekiel stands first, and Judges has seven, Psalms has only six, Deuteronomy only one, and 2nd Chronicles four. Water in the form of dew may be taken to indicate the refreshing work of the Spirit in the midst of spiritual darkness (Gen 27:28; Hos 14:5). The proof of the deity of the Holy Spirit is extensive to the point where it is impossible to display all the possible ramifications of the argument. His presence is of great significance, entirely apart from His ministries. In reference to the Spirit, then, water speaks of eternal life, of cleansing by washing, of the unlimited abundance of blessing, and spiritual refreshment. Another clear instance of identification of the Holy Spirit and God is found in Acts 5:1-4, where the sin of Ananias against the Holy Spirit is said to be a sin against God. The experience of the Christian life and faith enters into these realities and affirms that it is most natural for Christians to regard the Holy Spirit as they would regard a person. It is inconceivable that the Scriptures should turn from the normal neuter to the masculine unless a person is in view. This has been the position of the orthodox body of Christians from the beginning. As Charles Hodges states: “He is introduced as a person so often, not merely in poetic or excited discourse, but in simple narrative, and in didactic instructions; and his personality is sustained by so many collateral proofs, that to explain the use of the personal pronouns in relation to Him on the principle of personification, is to do violence to all the rules of interpretation.”3 The Greek of the New Testament is quite explicit in confirming the personality of the Holy Spirit by use of the pronouns. Five of the titles of the Holy Spirit refer to some extent to Him as the author of revelation and wisdom: (10) Spirit of Wisdom (Exod 28:3; Eph 1:7); (11) Spirit of Wisdom and Understanding (Isa 11:2); (12) Spirit of Counsel and Might (Isa 11:2); (13) Spirit of Knowledge and of the Fear of the Lord (Isa 11:2); (14) Spirit of Truth (John 14:17). ), and in the books of Moses. From the nature of the dove, however, it may be inferred that it speaks of beauty, gentleness, peace, and a heavenly nature. According to Young’s Concordance, there are one hundred and seventy-five references to oil in the Old Testament and a dozen instances in the New Testament, the most notable being Matthew 25:3-8; Hebrews 1:9; James 5:14. Of importance here is the relation of this doctrine to the deity of the Holy Spirit. While the variations in the views of doctrine on the Person of the Holy Spirit have been many, the great body of orthodox and conservative theology has held to the personality of the Spirit, the proofs of which may be here considered. Another instance of such association is found in the apostolic benediction recorded in 2 Corinthians 13:14. An interesting reference is John 3:34, speaking of the Spirit as not being poured out “by measure” on Christ. The work of the Holy Spirit in creation and all subsequent operations involves the procession of the Spirit. The context does not indicate definitely what the “tongues like as of fire” represented. The most obvious difficulty with the view of the Greek Church is that the Holy Spirit is operative in the Old Testament, and the procession was then a fact (Ps 104:30). 19 Emblems of the Holy Spirit, pp. From other Scripture, however, it appears that fire is typical generally of judgment of sin and sanctification of the saint (cf. Blasphemy in its nature is an act against deity. He is called the Spirit of truth ( John 16:13 ) and our Advocate ( John 14:26 ). (6) Holiness is frequently assigned the one who is distinctively known as the Holy Spirit (Luke 11:13). While the nature of procession is largely inscrutable, it is an expression in human words based on the Scriptural revelation of the relationship of the Persons of the Trinity to each other. (4) Omniscience belongs to the Holy Spirit (1 Cor 2:10-11), and (5) omnipotence, as illustrated in His work of creation (Gen 1:2). Personality, which is an attribute of His Person, is demonstrated by the actions of the Person. Christ spoke of being “harmless as doves” (Matt 10:16), and reference is made to the selling of doves in the temple for sacrifice (Matt 21:12; Mark 11:15; Luke 2:24; John 2:14, 16). Scripture writers often describe the Holy Spirit through manifestations and emblems like fire and the wind, but we must be careful not to let those images obscure our view of Him. A comparison of Isaiah 6:8-9 and Acts 28:25 will reveal that the Jehovah of Isaiah is the Holy Spirit of Acts. The Scriptures explicitly affirm that the Holy Spirit exercises a moral and sovereign will comparable to that of the other Persons of the Trinity. It is the only case in the New Testament where it is so used. F. E. Marsh adds to these suggestions that (5) “Among men a seal signifies a finished transaction”; (6) that the seal constitutes a mark of recognition; (7) that the seal implies secrecy and (8) obligation; and that “the seal leaves an impression upon the wax which corresponds to it,” i.e., is evidenced in the life of the believer.24 It is an evidence of the grace of God that such assurance should be given the believer in this age. If it can be proved that the Holy Spirit proceeded eternally from the Father and the Son, it is evident that the Holy Spirit is of the Essence of God and is God. The doctrine of the deity of the Holy Spirit has an intimate logical relation to the doctrine of the personality of the Spirit. In speaking of the Son, the Scriptures affirm His generation eternally (Ps 2:7), while in speaking of the Spirit, the word proceed is used, as we have seen. The inference from John 15:26 is certainly that of an eternal relation. (5) Spirit of Glory connotes His glory as being the same as the Father and the Son (1 Pet 4:14). The attribute of grace is found in two titles, (16) Spirit of Grace (Heb 10:29), and (17) Spirit of Grace and Supplication (Zech 12:10). Two approaches are possible for the doctrine of the attributes of the Spirit. That it is used typically in reference to the Holy Spirit is clear from John 4:14; 7:38-39. The Spirit of Life (Rom 8:2) is the agent of regeneration. From the various lines of evidence, it is clear that the only tenable position for those who accept the Scriptures is to accept the full-orbed personality of the Holy Spirit. As the Holy Spirit possesses life, personality is necessary. Whenever his difficulties come between his heart and the Lord, he is evidently not enjoying the Lord’s presence, but suffering in the presence of his difficulties.-Selected. International Standard Bible Encyclopaedia, v.s., Oil. However, the Bible is very clear on this matter; the Holy Spirit is a person, the Third Person of … The Spirit neither sends the Father nor the Son, but is subordinate to Their will which at all times is His own will, and accomplishes His work in the earth. The Spirit as one who manifests grace is revealed in the titles, Spirit of Grace (Heb 10:29), and the Spirit of Grace and Supplication (Zech 12:10). The same use of the masculine may be observed in the use of the relative pronouns, and in such a connection as supporting the thought of personality (Eph 1:13-14). In addition to these sacred uses, it was used as food (Rev 6:6), medicine (Mark 6:13), and even as a means of commodity exchange (1 Kgs 5:11).23. Five titles are found relating the Holy Spirit to the Son: (1) Spirit of Christ (Rom 8:9; 1 Pet 1:11); (2) Spirit of Jesus Christ (Phil 1:19); (3) Spirit of Jesus (Acts 16:7 Revised Version); (4) Spirit of His Son (Gal 4:6); (5) Spirit of the Lord (Acts 5:9; 8:39). There is only one God and He is the third divine person of the Trinity. He grieves, He knows, He is eternal, He encourages, He gives understanding, He gives peace, He comforts, He directs, and He can be prayed to. Shedd states that though the Socinians deny the personality of the Spirit they affirm the eternity of the Spirit as proceeding from the eternal God: “Socinians deny the distinct personality of the Holy Spirit; they concede eternity, because they regard the Spirit as the influence or effluence of the eternal God.”1 Centuries before, Arius had much the same idea, affirming that the Spirit did not have personality, as Watson indicates, “His personality was wholly denied by the Arians, and he was considered as the exerted energy of God.”2 Arius, however, denied the eternity of the Spirit, making him a creature. It is used to represent the written Word (Eph 5:26). 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