THE PERSON AND DEITY OF THE HOLY SPIRIT
INTRODUCTION
Probably no doctrine of the Christian faith has
been more mistreated than the doctrine of the Holy Spirit. There
is certainly an abundant Scriptural evidence for the Person and work of
the Holy Spirit. Chafer is doubtlessly correct when he wrote,
"The Pentecostal errors with their misuse of Biblical terms and their
assumptions would never have developed to any extent had the full and right
doctrine of the Holy Spirit been taught generally in its right
proportions." (Chafer, Systematic Theology, VI:4) One
can approach this tremendous subject in various ways. This writer
did consider the Holy Spirit in connection with the
Trinity and the web page God
the Holy Spirit. Most of that material will not be duplicated here,
but some may be in the process of the discussion. This part of
this web site will discuss The Personality of the
Holy Spirit; then His Deity will be examined.
The types of the Holy Spirit will be discussed and then
His work in the Old Testament in Part
2. The Holy Spirit played an important role in the life
of the Lord Jesus Christ which will be pondered
in Part 3. The Trinity was active in
our salvation, so that the work of the Holy Spirit
in our salvation needs to be examined in considerable detail in
Part 4. Though a part of the doctrine
of salvation, the baptism of the Holy Spirit
will be examined in Part 5. Lastly, the current work of the Holy
Spirit in the believer will be discussed in Part
6, together with a brief consideration of the Holy Spirit's work
in the future.
This series of messages on the Person and Work
of the Holy Spirit was aired on a radio station over a period of
more than two years. The text that was used (which will be discussed
further later) was Acts 19:1, 2:
And it came to pass that, while Apollos was at Corinth, Paul
having
passed through the upper coasts came to Ephesus;
and finding certain
disciples, he
said unto them, 'Have ye received the Holy Ghost since ye
believed?'
And they said unto him, 'We have
not so much as heard
whether there be any
Holy Ghost.'"
Paul recognized that these men did not have the Holy Spirit; in fact, they never heard of Him. Yet, the truth concerning the Holy Spirit is very important to believers. Perhaps, this web page will be helpful in dispelling much of the misunderstanding concerning the Third Person of the Trinity.
THE PERSONALITY OF THE HOLY SPIRIT
For anything to have personality, it must of necessity be a person. Thus, it is necessary to show that the Holy Spirit is a person.
1. He has the attributes of a person. When this writer
discussed the nature of man, he examined three aspects of man
that make a person a person different from animals.
a. The three elements of personality in
mankind. Animals do things and react to stimuli by instinct.
Man, on the other hand, has first, intellect which directs one's action.
Secondly, man has sensibility which causes one to desire. This
desire in turn influences the intellect, but the intellect can also direct
the desires. Finally, man has a will which determines the direction
of actions to rational ends.
b. The three elements of personality in the
Holy Spirit. You will find that the Holy Spirit also has these
three elements of personality.
1) The element of
intellect. 1 Corinthians 2:10, 11 clearly shows that Spirit
searches all things of God; and these things of God no man
naturally knows, but the Holy Spirit knows and reveals them to man. This
demonstrates that the Holy Spirit has intellect. So does Ephesians
1:17 which speaks of the Spirit of wisdom and revelation (This
writer knows that the KJV does not capitalize the word "Spirit", but he believes
this verse refers to the Holy Spirit.). John 16:13 states that the
Spirit of Truth shall speak and guide into all truth; only a Person
can speak and guide another into truth. Likewise, John 15:26 shows
the Holy Spirit to be a person for He proceeded from a Person, God
the Father; this verse also shows that He testifies of the Lord
Jesus Christ which is true only of persons.
2) The element of sensibility.
This aspect has to do with feelings, or the emotional aspect, of a
person. The key verse here is Ephesians 4:30--"And grieve not the Holy
Spirit of God, whereby ye are sealed unto the day of redemption."
It is to be noted that the Holy Spirit can and does experience the emotion
or feeling of grief. This is only possible for a person. It
is also seen that He seals believers unto the day of redemption, an
activity that only a person can do.
3) The element of will. As
stated above, the aspect of will is that which enables a person to
perform an action. 1 Corinthians 12:11 shows that in connection with
spiritual gifts that the Holy Spirit Who authors these gifts gives to each
person "as He will." Certainly, nothing could be more plain.
John 14:26 shows that the Holy Spirit teaches which requires the use
of the will and implies a person. It is true that an inanimate
object can teach but only as used by a person. Likewise, the word "comforter",
which means "one called alongside to help", requires a person.
c. The elements as a member of the
Trinity. As a member of the Trinity, He must of
necessity be a person. This was discussed on the
Trinity web page. There one saw that the
Godhead is a triunity. This is not three gods in one; nor is it one
god in three different aspects or manifestations. It is three Persons,
all one, but equally God. Though the word Trinity itself is
not found in the Scripture, the doctrine is taught there. The
Trinity being three Persons of a necessity requires the Holy Spirit
to be a person.
2. His works attest that He is a person. One writer has well
said, "The most tangible and conclusive evidence for the personality of
the Holy Spirit is found in His works." (John F. Walvoord, The Holy
Spirit, p. 6). The works themselves will be considered later, but
will be touched on here. The concern here is with His works which
demonstrate His personality, not His Deity.
a. Those which can be attributed to His Deity as well
as His personality. Certain of the works of the Holy
Spirit apply to His Deity as well as His personality.
First, the Holy Spirit
creates. Right at the beginning of the Bible one reads:
"And the earth was without form, and void; and darkness was upon
the face of the deep. And the Spirit of God moved
upon the face of the waters." (Genesis 1:2; bold type is for emphasis.)
What the first part of the verse means is not going to be consider;
suffice to say that it indicates the creation was still incomplete.
Clearly the last part of the verse shows that the Spirit was
active in creation. Interestingly, the word moved indicates
the Spirit's sensibility.
Secondly, He empowers.
Zechariah 4:6 clearly shows that it is the Lord of Hosts' Spirit
that empowers and will accomplish what He wants done apart from human effort.
Thirdly, John 16:8 states that the Holy
Spirit convinces. Convincing, or reproving, must be done by
a person; but when it comes to the three items given in this verse, it requires
Deity. The point that is being made, however, is that only personality
can convince and reprove.
Fourthly, the Holy Spirit
restrains. Isaiah 59:19 shows that the Spirit
lifts up a standard against the enemies;
2 Thessalonians 2:7 clearly states this restraining work. Also,
one sees this same restraint in Genesis 6:3. Such retraining work
of the Holy Spirit against evil demonstrates His personality.
Lastly, you find the Holy Spirit
commands. Acts 8:29 states: "Then the Spirit said unto
Phillip, 'Go near and join thyself to this chariot.'" Also Acts 13:2
and 16:7 should be consulted in this regard. Only a person can command
another, but Deity is the Supreme One.
b. Those which can be attributed to His personality alone.
There are several works that can only be true of a person.
The Holy Spirit teaches. John
16:13 shows clearly that the Holy Spirit teaches. Though aids of one
sort or another may be used, nevertheless, a teacher is the one
who guides a student into truth. The Holy Spirit does that and
much more. John 14:26 also states this truth.
Guiding is another work
of the Holy Spirit. Romans 8:14 states, "For as many as are led
by the Spirit of God, they are the sons of God." Isaiah
48:16 and John 16:13 also indicate guidance of the Spirit. A
guide is one who leads another along a selected path. Only a person
can guide (seeing-eye dogs not withstanding, for they are trained by persons).
The Holy Spirit is called the
Comforter in John 14:26 (Also see John 16:7) Only
a person can really comfort another person. This writer knows
that people find comfort in pets of one sort or another. In the
final analysis, however, only a person can give true comfort. The Holy
Spirit is the Comforter par excellence.
Finally, we find that the Holy Spirit
prays. Romans 8:26, 27 is the key passage regarding this work
of the Holy Spirit. Intercession is prayer, and only a person
can pray. Ephesians 6:18 suggests that when believers pray they
do so in the Holy Spirit.
3. The personal pronouns attest to His personality. A consideration
of the pronouns that are used of the Holy Spirit attest
to the fact that the Holy Spirit is a person.
a. General considerations. The word
pronoun simply means "for a noun." Thus, it is a word that
substitutes for a noun. In the Greek there are nine classes of
pronouns, but here the only interest is in the personal pronouns.
Greek, like English, and most languages, have three genders of
pronouns: masculine, feminine, and neuter. The word
spirit is a neuter word in the Greek and would normally require
a neuter pronoun. One writer has well said that "Personal pronouns
are used of the Holy Spirit in such a way that personality is affirmed."
(Walvoord, Op.Cit., 7).
b. Specific cases. Consider the personal
pronouns first. John 15:26 states: "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." (Bold type is for emphasis.) Both of the pronouns
in bold type are masculine, not neuter. This writer refers you to John
14:26; 16:7, 8, 13, 14 where the Holy Spirit is referred to by
the masculine pronoun. This notion is not just a Johannian idea.
In Romans 8:27, Paul uses the masculine pronoun, "He" in connection
with the Holy Spirit; likewise, he does also in 1 Corinthians 12:11.
Sometimes a relative pronoun is used in
regard to the Holy Spirit. When so used, it is the masculine form,
not the neuter, that is used. John 14:26 and 15:26 both use the relative
pronoun this way. Ephesians 1:13, 14 states that believers "were sealed
with that Holy Spirit of promise, which is the earnest of our
inheritance . . . ." (Bold type is for emphasis.)
There are two passages that sometimes
are used to question the truth of what is being presented. Romans
8:16 uses the word "itself" in the KJV. In the Greek it is a masculine
pronoun. The use of the neuter was natural in view of the
fact that the word "spirit" is neuter. Romans 8:26 likewise is rendered
"itself" in the KJV although in the Greek it is masculine. Thus, these
two verses are no argument against the personality of the Holy Spirit.
This writer has abundantly shown that the Holy Spirit is a person. The two cases in which it is rendered by "itself" in the KJV proved to be a rendering of a masculine pronoun.
Having shown that the Holy Spirit is a person, the next step is to demonstrate that He is God, the third Person of the Trinity.
1. His titles. The various titles of the Holy Spirit show
forth His Deity. These are discussed under the relational titles, the
titles of attributes, and the titles set forth in His works.
a. Titles of relationship. These titles
have to do with the relationship that the Holy Spirit has to the other
Persons of the Trinity.
1) Relationship to the Father.
First of all, the Holy Spirit is called the "Spirit of
God" in Genesis 1:2 which states in part, "And the Spirit of
God moved upon the face of the waters." (Bold type is
for emphasis.). In Matthew 3:16 in connection with the baptism of
Jesus, one reads about "the Spirit of God descending like a dove,
. . . ." Other Old Testament passages that use this phrase are Genesis
41:38; two phrases in Exodus; Numbers 24:2; four passages in 1 Samuel; two
statements in 2 Chronicles; two phrases in Job; and Ezekiel 11:24. In
the New Testament references, you find Matthew 12:28; three statement in
Romans; six statements (one listed as "Spirit of our God) in 1 Corinthians;
Ephesians 4:30 where He is called the "holy Spirit of God; 1 Peter
4:14 where the phrase is "the Spirit of glory and of God"; 1 John 4:2;
and 3 passages in the book of Revelation (once as the "seven Spirits
of God).
The second title in
relationship to the Father is "Spirit of the Lord (or Lord God).
Judges 3:10 states that the "Spirit of the Lord came upon him."
Luke 4:18 uses the same phrase. In 23 other Old Testament references
the title is used: six in Judges; three in 1 Samuel; 2 Samuel 23:2;
two in 1 Kings; two in 2 Chronicles; five in Isaiah; two in Ezekiel;
and two in Micah. Besides Luke 4:18, Acts 8:39 uses the phrase, and
2 Corinthians 3:3 uses the phrase "Spirit of the living God."
There are numerous
passages in which the "Spirit" is used with a pronoun either after
or before which pronoun refers to God. Several use the pronoun "My"
in reference to God. Genesis 6:3 states, "My Spirit shall not always
strive with man, . . . ." Matthew 12:18 speaking of God says
that He will put "My Spirit" upon Jesus. 13 other Old Testament passages
use this phrase: Proverbs 1:23; four in Isaiah; three in Ezekiel; two in
Joel; Haggai 2:5; and two in Zechariah. A few verses use the pronoun
"Thy": Nehemiah 9:20 speaks of "Thy good Spirit"; Nehemiah 9:30
is another passage using "Thy." There are five references in the Psalms,
one with the word "holy" in it. A number of verses use the word
"His" or "Him" in reference to God the Father. Numbers 11:29 states
in part, "that the Lord would put His Spirit upon them." Romans 8:11 starts
off, "But if the Spirit of Him that raised up Jesus . .
. , . . . "by His Spirit . . . ." Six other Old Testament
references use these pronouns: two in Job; three in Isaiah (one with
the word "Holy"); and Zechariah 7:12. 1 Corinthians 2:10; Ephesians
3:16; and 1 John 4:13 are the other New Testament verses using this arrangement.
2) Relationship to the Son.
Naturally, the titles in relationship to the Son are only in the New
Testament. Some of the references to be given could possibly refer
to Christ's spirit rather than the Holy Spirit. The Greek word would
be the same in either case. Only the context can decide the matter
(This writer realizes that some good men may differ in this matter).
Several passages use
the phrase "Spirit of Christ" or variations thereon. Romans 8:9
states, "But ye are not in the flesh, but in the Spirit [evidently the Holy
Spirit], if so be that the Spirit of God dwell in you. Now
if any man have not the Spirit of Christ, he is none of
His." (Bold type is this writer's.) Paul evidently equates the
"Spirit of Christ" with the "Spirit of God." 1 Peter 1:11
likewise uses this phrase. A variation on this phrase is found in
Philippians 1:19 where one reads of "the supply of the Spirit
of Jesus Christ." The phrase "Spirit of Jesus" is used
in Acts 16:7 of the Revised Version and other newer translations.
The KJV reads, "After they were come to Mysia, they assayed to
go into Bithynia but the Spirit suffered them not." By adding the words
"of Jesus" leads to confusion as to whether the Holy Spirit is meant
or whether the human spirit of Jesus is meant. These newer
translations are based on the faulty Westcott-Hort Greek text which relies
heavily on two or three supposed old manuscripts. It seems to this
writer that the Person of the Holy Spirit is downgraded by the newer
translations, and this leads to unnecessary confusion.
Galatians 4:6 uniquely
uses the phrase "the Spirit of His Son." The phrase "Spirit
of the Lord" was considered in connection with the relationship to
the Father. The two passages in Acts uses this phrase. In Acts
5:9 the phrase occurs in the story of Ananias and Sapphira. The
verse refers to verses 3 where Ananias was told that he lied to the Holy
Spirit and in verse 4 is said to have lied to God. In verse 9 the context
would suggest that the word Lord refers to God the Father. As
to Acts 8:39, the decision is more difficult. In both cases, of
course, the mystery of the Trinity is involved; and it may well
be a case of trying to scrutinize the inscrutable, to understand that which
cannot be understood. The previous reference to the Spirit is in verse
29 which simply says, "The Spirit." In both cases, however, it is clear
that the Holy Spirit is meant, which is why the passages were cited.
b. Titles of Attributes. Numerous attributes
are used are associated with the Holy Spirit in His titles. Before
considering these various attributes appearing in His name, the generic phrase,
"The Spirit" should be considered; some of these doubtlessly refer to the
primary attribute of the Godhead, namely, a Spirit. The original word
in both Hebrew and Greek is "breath." This does not mean that God is
merely a breath, but rather that God is immaterial. John 4:24 is a
key passage in this regard. The phrase commonly is used of the Holy
Spirit in both the Old and New Testaments. 15 references occur in the
Old Testament: five in Numbers; nine in Ezekiel; and Malachi 2:15.
The New Testament references are many: Matthew 4:1 is one; two
are in Mark; 3 in Luke; and 7 in John. The rest of the New Testament
is full of such references.
1) The phrase "One Spirit". The
term "One Spirit" does not occur in the Old Testament in regard to the Holy
Spirit. It does occur, however, in Ephesians 4:4: "There is one body
[namely, the church], and One Spirit, even as ye are called in one
hope of your calling." (Bold type is this writer's.) This
verse clearly sets forth the unity, the oneness, of the Spirit. The
context shows other such unities. In 1 Corinthians 12:13, it is observed:
"For by One Spirit are we all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or free." (Bold type is
this writer's.) A closely related phrase is found in 1 Corinthians
12:8-11. "The same Spirit" is used in verses 8 and 9; and "the selfsame
Spirit" appears in verse 11.
2) The Seven Spirits. This
phrase occurs only 4 times, all in Revelation: 1:4; 3:1; 4:5; and 5:6.
Some may wonder how the Spirit is one and seven at the same time?
The same problem exists as to the Trinity in that God is one and yet
three at the same time. Though it is quite possible that there are
literally seven Spirits, it is more probably that is it refers to seven aspects
of the Holy Spirit. One needs to keep in mind that the Book
of Revelation is full of symbols. A consideration of the
numerology of the Bible would show that the number seven represents
perfection or completeness. It may be, therefore, that this phrase
sets forth the perfection or completeness of the Holy Spirit. In
Isaiah 11:2 one reads of seven aspects of the the Holy
Spirit.
3) The eternal Spirit. The
phrase "the eternal Spirit" only occurs in Hebrews 9:14--"How much more shall
the blood of Christ, Who through the eternal Spirit offered
Himself without spot to God . . . ." (Bold type is this writer's.) Notice
that this is said in relation to our redemption and, in particular, the offering
of Christ's blood to God. This phrase obviously sets forth the
eternality of the Holy Spirit.
4) The Spirit of glory.
This phrase occurs only in 1 Peter 4:14 where it relates the Holy Spirit
as having the same glory as the Father, and by contextual implication, the
same glory as the Son. Notice that the Trinity is here in view.
5) The Spirit of life.
This phrase is found exclusively in Romans 8:2. The verse
connects eternal life with the Holy Spirit. It is the Holy Spirit that
makes believers "free from the law of sin and death" in Christ Jesus.
6) The holiness of the Spirit.
There are three phrases which speak of the holiness of the
Holy Spirit.
a) The phrase "Holy
Spirit". By far the most common designation of the third Person
of the Trinity is the "Holy Spirit." This the most formal title
of the Spirit. There are many references in the New Testament
which use this title. The Old Testament has three occurrences: Psalm
51:11, which is the first occurrence in the Bible; and Isaiah 63:10, 11.
b) The
phrase "Spirit of holiness". Romans 1:4 states: "And
declared to be the Son of God with power, according to the Spirit
of holiness, by the resurrection from the dead." (Bold type is
this writer's.) This verse shows the holiness of the Spirit,
but also sets forth that the Spirit was active in the resurrection of the
Lord.
c) The phrase "The
Holy One". 1 John 2:20 says, "But ye have an unction from the Holy
One, and ye know all things." (Bold type is this writer's.) It
is clear that this phrase does not refer to the Lord Jesus; nor does it refer
to God the Father; it refers only to the Holy Spirit.
7) The Author of revelation and
wisdom. Two passages speak of the Holy Spirit as the Spirit
of wisdom: Exodus 28:3 and Ephesians 1:17. Isaiah 11:2
calls Him the Spirit of wisdom and understanding. There are three
passages, all in John, that declares Him as the Spirit of truth: 14:7;
15:26; and 16:13. These verses have to do in particular with the
inspiration of the New Testament. It also has to do with the
believers understanding of Scripture.
8) Free Spirit. Psalm 51:12
states: "Restore unto me the joy of Thy salvation and uphold
me with Thy Free Spirit." (Bold type is this writer's.) This
verse speaks of the transcendence [the attribute of being above
and independent of the universe] of the Spirit. Because
believers have that Free Spirit dwelling within them, He makes believers
free.
9) The Graciousness of the
Spirit. Two verses set forth the graciousness of the Spirit.
Zechariah 12;10 speaks of the Spirit of grace and supplication.
Hebrews 10:29 tell declares him as the Spirit of grace.
c. Titles revealing His works. Of
necessity there is some repetition here as these titles are present
.
1) Titles showing
attributes. In the last section the titles of attributes
were set forth. Here, this writer presents those titles showing
attributes but in relation to His works.
1 Peter 4:14 presents
the title of the "Spirit of glory." This title shows the
work of the Holy Spirit in bringing the saints to glory.
Romans 8:2 speaks
of the "Spirit of life." This verse presents the
work of the Holy Spirit as the agent of regeneration.
Romans 15:16 states:
"That I should be the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offering up of the Gentiles
might be acceptable, being sanctified by the Holy Spirit." (Bold type
is this writer's.) This verse shows that the Holy Spirit is the Sanctifier.
Another verse that sets forth this work is 1 John 2:20 where one reads
that "we have an unction from the Holy One, . . . ." The word unction
means "anointing" and shows that work.
Two passages set forth the
Holy Spirit as teacher and guide. Ephesians 1:17 says concerning the
Lord Jesus Christ that He "may give you the Spirit of wisdom and revelation
. . . ." Isaiah 11:2 speaks of Him as "the Spirit of wisdom and
understanding, the Spirit of counsel and might, the Spirit of
knowledge . . . ."
The three passages
(mentioned earlier) in John 14:17, 15:26, and 16:13 all speak of the
Holy Spirit as the "Spirit of truth", thus declaring Him as the source
of truth.
Finally, Hebrews 10:29
establishes the Holy Spirit as the Manifester and Bestower
of grace. You can't do despite to an "it"; hence the Spirit of
grace is a person. It should be noted that the "sorer punishment"
here is that which is more than required by the Law of Moses (see verse 28);
but rather it is for those who hate the Son of God and reject His shed
blood. Thus, there is sore punishment of denominational leaders
who have endeavored to remove hymns from hymnals that refer to the blood
of Christ.
2) Titles showing His works directly.
Some of the Holy Spirit titles show forth His works. One
finds that He is "the Spirit of adoption." Romans 8:15 states:
"For ye have not received the spirit of bondage again to fear,
but you have received the Spirit of adoption, whereby we cry,
Abba, Father." (Bold type is this writer's.) Adoption has to do with
being placed as a son. Galatians 4:5, 6 also speak of this adoption.
Verse 5 tells about the adoption; verse 6 shows that the Spirit of
His Son being received results in the cry, "abba, Father."
Another title showing
His works is "the Spirit of faith" declared in 2 Corinthians 4:13.
This verse sets forth the Holy Spirit as the bestower of faith.
In three passages
of the Gospel of John, the Holy Spirit is called "the Comforter."
The Greek word comforter means "a helper, succor, aider, assistant."
The three passages are John 14:16, 26; John 15:26; and John 16:7.
Thus, the Holy Spirit is set forth as the believer's Helper par
excellence.
2. Identified as and associated with God. Several passages either
identify the Holy Spirit as God or show Him associated with God.
a. Identification as God. In the Bible the
Holy Spirit is repeatedly identified as God.
1) In the Old Testament. Several
passages in the Old Testament identify the Holy Spirit as God. Genesis
1:2 has Him involved in the creation; as such He is clearly identified as
God. This phrase "Spirit of God" occurs at least 12 other times
in the Old Testament. The other phrase which identifies the Holy Spirit
as God is "the Spirit of the Lord." This phrase is in 2 Samuel
23:2, 3. Also, notice that the Trinity is here clearly indicated.
This phrase occurs at least 20 more times in the Old Testament.
2) In the New Testament. The
Holy Spirit is several times identified as God in the New Testament.
In Matthew 12:31,
32 states: "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. And whosoever speaketh a word against the
Son of man, it shall be forgiven him; but whosoever speaketh against
the Holy Ghost, it shall not be forgiven him, neither in this world, neither
in the world to come." Notice in these two verses that sin and blasphemy
are connected. This writer reminds you that blasphemy is a sin only
against God. Acts 5:3, 4 tells of Ananias' lie. In
verse 3 it is said he lied to the Holy Spirit; in the next verse it is said
that he lied to God. Clearly this identifies the Holy Spirit as God.
The Scripture clearly
teaches that believers are indwelt with the Holy Spirit; yet again, they
are said to be a "temple of God" and a "habitation of God." 1
Corinthians 3:16 brings together both aspects. 1 Corinthians 6:19 and
Ephesians 2:22 seem to teach this same thought.
Repeatedly, we
find the phrase "the Spirit of God" in the
New Testament. 1 Corinthians 3:16 so states. Needless to say that God
does not need to repeatedly say something for it to be so, but He has done
so in regards to this phrase.
b. Association with God. Association
with God simply means that the Holy Spirit is mentioned with God the Father
and God the Son; and this association is on equal terms which would indicate
the Deity of the Holy Spirit. This writer has already noted this
association in various passages quoted in regard to the
Trinity.
1) Matthew 28:19. The verse
in the great commission states: "Go ye therefore, and teach all nations;
baptizing them in the name of the Father, and of the Son, and
of the Holy Spirit." Notice, first of all, that the
baptizing here is in the name--singular--of the three Persons. This
shows clearly the equality of the three. Also, notice that it
does NOT say "in the name of the Father, Son, and Holy Spirit"; but
rather in "the name of the Father, and of the Son, and of the
Holy Spirit." The equality of the three is, therefore, clearly
set forth.
2) 2 Corinthians 13:14.
This passage is the second major New Testament verse: "The grace of
the Lord Jesus Christ, and the love of God, and the communion
of the Holy Ghost, be with you all." Notice again that the three
Persons are clearly connected with equality of phrase; the only difference
is with what each is associated. The Lord Jesus Christ is associated
with grace; God the Father is connected to love; and the Holy Spirit is related
to the communion of believers, for each believer is indwelt by the
Holy Spirit. Clearly the Holy Spirit is associated with the Father
and the Son as an equal.
3) Other instances. Other
passages could be cited, but two are mentioned. Compare Hebrews 1:1
with 2 Peter 1:21. In Hebrews inspiration is traced to God; in 2 Peter it
is related to the Holy Spirit.
3. Has the attributes of Deity. When the various attributes
were studied that are stated concerning the Holy Spirit, one finds that He
has the attributes of Deity.
a. Eternality. First of all, it is
evident that the Holy Spirit existed before creation. This writer has
considered Genesis 1:2 several times; you need to look it up and reread
it. That verse indicates that the Holy Spirit was active in creation.
Therefore, He must have been before the creation and thus, eternal.
Hebrews 9:14 states: "How much more
shall the blood of Christ, Who through the eternal Spirit offered
Himself without spot to God, . . . ." (Bold type is this writer's.)
Clearly the eternality of the Spirit is declared here. One
writer points out that the Trinity is set forth here also. The same
writer stated: "The term eternal, which with all propriety can
also be assigned to God the Father or God the Son, is here assigned to the
Holy Spirit. Since of God alone this attribute may be predicated,
the Spirit is to be understood as God." (Chafer, Systematic Theology,
VI:23; italics are his.)
b. Omnipotence. The word omnipotence
means "all powerful." We could again cite Genesis 1:2, for the
Holy Spirit would of necessity be all powerful to do what He did in
creation. The key verse, however, is 1 Peter 3:18: "For Christ
also hath once suffered for sins, the Just for the unjust, that He might
bring us to God, being put to death in the flesh, but quickened [made alive]
by the Spirit." This passage clearly indicates that the Holy Spirit
was the energizing power in the resurrection of Jesus from the dead.
This writer has referred several times, also, to Romans 1:4. It
shows that the Holy Spirit, as was noted previously, was involved in the
resurrection of Jesus Christ. As Chafer well said, "In truth,
all the works of the Spirit . . . , are works which demand divine
omnipotence." (Op.cit., 24)
c. Omnipresence. The word
omnipresence means "everywhere present." The classical
passage is Psalm 139:7-10: "Whither shall I go from Thy Spirit? or whither
shall I flee from Thy presence? If I ascend up into heaven, Thou
art there; if I make my bed in hell, behold, Thou art there. If
I take the wings of the morning, and dwell in the uttermost parts of
the sea; even there shall Thy hand lead me, and Thy right hand shall
hold me." Clearly this passage teaches that the Holy Spirit is everywhere
and that we cannot escape from His working. The omnipresence of the
Holy Spirit follows from the fact that every believer is the temple of the
Holy Spirit; for this to be possible, the Holy Spirit must be everywhere
present.
d. Omniscience. The word Omniscience
means "all knowing" or "all wise." The main passage is 1 Corinthians
2:10, 11: "But God hath revealed them unto us by His Spirit; for the
Spirit searcheth all things, yea, the deep things of God. For
what man knoweth the things of a man, save the spirit of man,
which is in him? Even so the things of God knoweth no man, but
the Spirit of God." This passage sets forth the fact that nothing
is hidden from the searching discernment of the Holy Spirit. Verse
14 also shows the omniscience of the Holy Spirit.
e. Living. We mean by this that the Holy
Spirit possesses life. Romans 8:2 shows this to be true. As Walvoord
points out, "The context indicates spiritual or eternal life is in view,
which, originally, was the possession of God alone, now bestowed on
some of His creatures through regeneration." (Walvoord, 16-17)
Only Deity can give such life showing that the Holy Spirit is God.
f. Holiness. The attribute of holiness
can really only be said of God. Repeatedly the Spirit is called
"The Holy Spirit" which alone qualifies Him as Deity. The Holy Spirit
is the divine Executive and is the one most directly involved with sinful
man.
g. Other. There are three attributes that
are also true of humans, although for God these attributes are infinite.
The first is stated in Galatians 5:22--"The fruit of the Spirit
is love." This verse shows that the Holy Spirit is the Source of
real love. One writer stated, "He is the Executor of the things
of God. So He literally loves with divine compassion through
the one in whom He dwells." (Chafer, Op.cit., VI:24; italics are his.)
A second attribute that humans have is "faithfulness." Galatians 5:22
indicates that "The fruit of the Spirit is . . . faith." The
Holy Spirit is faithful in providing faith to the believer to be faithful.
A third attribute is that of "truthfulness." Humans can
be truthful, but not consistently; God is always consistent in His truthfulness.
1 John 5:6b states: "And it is the Spirit that beareth witness,
because the Spirit is truth." This verse sets forth the truthfulness
of the Spirit. This also accords with the Gospel of John
where He is described as the "Spirit of truth." A corollary to
this fact is that Jesus claimed to be "The Truth" recorded in John 14:6;
and then in turn, He said He would send another (another of the same
kind) comforter.
4. The procession of the Holy Spirit. We come here to
a doctrine which split the eastern and western churches: the Romanists
(the western) affirming it and the Greek orthodox (the eastern) denying it
(at least from both the Father and the Son).
a. General considerations. First of all,
this writer is NOT presenting some new doctrine. As just indicated
this truth has divided the catholics (as well as other). "The
doctrine of procession has to do with the being and eternality of
the Holy Spirit in relation to the Father and the Son." (Walvoord,
Op.cit., 13) Most groups that have any real belief in the truth
of the Scripture affirm it. This is a very difficult doctrine
to present and to understand.
The meaning of it is
explicitly tied up in the nature of the Trinity as well as with the
Deity of the Holy Spirit. It is simply stated that "The Holy
Spirit proceeds eternally from the Father and the Son." (Ibid., 13)
The creeds formulated in the course of
church history affirm this doctrine. Although faith is not based
on any creed as such, they do, for the most part, set forth clearly many
of the doctrines of Scripture and, therefore, should not be ignored.
The Nicene Creed is one of the oldest having been set forth in
325 A. D. It states: "And I believe in the Holy Ghost, the Lord
and Giver of life, who proceedeth from the Father and the Son, who
with the Father and Son together, is worshipped and glorified." (cited in
Walvoord, Op. cit., 13). The Westminster Confession of Faith
is undoubtedly one of the best and most carefully formulated creeds. It
declares: "In the unity of the Godhead there be three persons
of one substance, power, and eternity; God the Father, God The Son,
and God the Holy Ghost. The Father is of none, neither begotten
nor proceeding; the Son is eternally begotten of the Father; the Holy
Ghost eternally proceeding from the Father and the Son." (cited,
Ibid., 13--see footnote # 12 for source.) One writer will summarizes
this evidence by saying, "The abundant creedal evidence while not possessing
the infallible inspiration of the Bible may be taken as conclusive
proof that the large part of evangelical Christendom accepts without
question this doctrine. While the statements vary, the fact of
the procession is clearly stated in all as being eternal, distinguished
from generation." (Ibid., 14).
b. The Scriptural considerations. Although
the Scriptural proof is not abundant, it is certainly adequate.
There are two main passages. Psalm
104:30 states: "Thou sendest forth Thy Spirit, they are created; and
Thou renewest the face of the earth." The word sendest
is a present tense carrying the notion of continuousness. John
15:26, the basis of the split between eastern and western churches,
states: "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." (Bold type is this writer's.)
That this verse concerns the Holy Spirit is self-evident. That
the Holy Spirit proceeds from the Father is clear; the problem is that it
does not explicitly say that the Holy Spirit proceeds from the Son. The
first bold-type section shows, however, that the Son sends the Holy Spirit.
The secondary verses are the ones
that seem to imply the procession of the Spirit from the Son. John
16:7 in speaking of the Holy Spirit says, "but if I depart,
I will send Him unto you. (Bold type is this writer's.) The
implication of this verse, although the word "proceeds" is not used, is that
the Holy Spirit is being sent by Jesus, that is, proceeds from Him. Romans
8:9 states: "But ye are not in the flesh, but in Spirit, if so
be that the Spirit of God dwell in you. Now if any man
have not the Spirit of Christ, he is none of His." The
statement "the Spirit of God" shows that the Holy Spirit proceeds from
God the Father and then states that He is "the Spirit of Christ" showing
that He proceeds from the Son. Galatians 4:6 likewise indicates this
procession.
c. The importance considered. The eternality
of the procession is clear from John 15:26 and the fact that Psalm
104:30 showed it to be a fact before New Testament times. Why is it
important? First, it clarifies the relation of the Trinity.
This writer has constantly affirmed that God is a triune being, three
Persons in one Godhead. It is straining at language to try to explain
the Trinity; likewise, it is no less so in explaining the procession of
the Spirit. Procession explains and justifies the divine order
in the Trinity, which speaks of God the Father as first, God the Son
as second, and God the Holy Spirit as third. Great difficulty would
arise in trying to explain the relations within the Trinity apart from procession
from the Son as well as from the Father. Thus, it has vital bearing
on the work of the Holy Spirit. The procession of the Spirit
explains the apparent subordination of the Holy Spirit to the Father
and to the Son. This subordination is NOT in person. This writer
has repeatedly stated the coequalness of the three Persons of the
Godhead. Subordination is in the order. This same subordination
is in the marriage relationship. The wife is equal in person, but
subordinate in order of the family (See Galatians 3:28 with 1 Corinthians
11:3 and Ephesians 5:23) The Spirit's subordination is in the work
of the Trinity as set forth in John 14:16, 26; 15:26; and 16:7, 13-15.
This writer has discussed on this web page the Person and Deity of the Holy Spirit. On the next web page, The Holy Spirit, Part 2, the types of the Holy Spirit and His work in the Old Testament will be consider.