The Great Doctrines of the Bible Part 16

It is of the highest practical importance whether the Holy Spirit is a power that we, in our ignorance and weakness, are somehow to get hold of and use, or whether the Holy Spirit is a personal Being . . . . who is to get hold of us and use us. It is of the highest experimental importance. . . . . Many can testify to the blessing that came into their lives when they came to know the Holy Spirit, not merely as a gracious influence . . . . but as an ever-present, loving friend and helper."

2. METHOD OF PROOF.

It is difficult to define _personality_ when used of the Divine Being. G.o.d cannot be measured by human standards. G.o.d was not made in the image of man, but man in the image of G.o.d. G.o.d is not a deified man; man is rather a limited G.o.d ("a little . . ..

less than G.o.d." Heb. 2:7, R. V.). Only G.o.d has a perfect personality.

When, however, one possesses the attributes, properties and qualities of personality, then personality may be unquestionably predicated of such a being. Does the Holy Spirit possess such properties? Let us see.

a) Names that Imply Personality are Given to the Spirit.

_The Comforter:_ John 14:16; 16:7. "Comforter" means one who is called to your side--as a client calls a lawyer. That this name cannot be used of any abstract, impersonal influence is clear from the fact that in 1 John 2:1 the same word is used of Christ. (See Rom. 8:26). Again in John 14:16 the Holy Spirit, as the Paraclete, is to take the place of a person--Christ Himself, and to personally guide the disciples just as Jesus had been doing. No one but a person can take the place of a person; certainly no mere influence could take the place of Jesus Christ, the greatest personality that ever lived. Again, Christ, in speaking of the Spirit as the Comforter, uses the masculine definite article, and thus, by His choice of gender, teaches the personality of the Holy Spirit. There can be no parity between a person and an influence.

b) Personal p.r.o.nouns are Used of the Holy Spirit.

John 16:7, 8, 13-15: Twelve times in these verses the Greek masculine p.r.o.noun _ekeinos_ (that one, He) is used of the Spirit. This same word is used of Christ in 1 John 2:6; 3:3, 5, 7, 16. This is especially remarkable because the Greek word for spirit (_pneuma_) is neuter, and so should have a neuter p.r.o.noun; yet, contrary to ordinary usage, a masculine p.r.o.noun is here used. This is not a pictorial personification, but a plain, definite, clear-cut statement a.s.serting the personality of the Holy Spirit. Note also that where, in the Authorized Version, the neuter p.r.o.noun is used, the same is corrected in the Revised Version: not "itself," but "Himself" (Rom. 8:16,26).

c) The Holy Spirit is Identified with the Father and the Son--and, indeed, with Christians--in Such a Way as to Indicate Personality.

The Baptismal Formula. Matt. 28:19. Suppose we should read, "Baptizing them in the name of the Father, and of the Son, and of _the wind or breath_." Would that sound right? If the first two names are personal, is not the third? Note also: "In the name"

(singular), not names (plural), implying that all three are Persons equally,

The Apostolic Benediction. 2 Cor. 13:14. The same argument may be used as that in connection with the Baptismal Formula, just cited.

Identification with Christians. Acts 15:28. "For it seemeth good to the Holy Ghost, and to us." Shall we say, "It seemeth good to _the wind_ and to us"? It would be absurd. 10:38--"How G.o.d anointed Jesus of Nazareth with the Holy Ghost and with power."

Shall we read, "Anointed .. with _power_ and power?" Rom.

15:13--"That ye may abound in hope, through the power of the Holy Ghost." Shall we read, "That ye may abound in hope, through the power of the _power_"? See also Luke 4:14. Would not these pa.s.sages rebel against such tautological and meaningless usage?

Most a.s.suredly.

d) Personal Characteristics are Ascribed to the Holy Spirit.

The Holy Spirit is represented as searching the deepest and profoundest truths of G.o.d, and possessing knowledge of His counsels sufficiently to understand His purposes (1 Cor. 2:10, 11). Could a mere influence do this? See also Isa. 11:3; I Pet. 1:11.

Spiritual gifts are distributed to believers according to the _will_ of the Spirit (1 Cor. 12). Here is wisdom, prudence and discretion, all of which are distinguis.h.i.+ng marks of personality.

The Spirit not only bestows spiritual gifts, but bestows them discreetly, according as He thinks best. See John 3:8 also.

The Spirit is said to have a _mind_, and that implies thought, purpose, determination: Rom. 8:27, cf. v. 7. Mind is an attribute of personality.

e) Personal Acts are Ascribed to the Holy Spirit.

The Spirit _speaks_: Rev. 2:7 (cf. Matt. 17:5--"Hear ye him.") It is the Spirit who speaks through the apostles (10:20). Speech is an attribute of personality.

The Spirit _maketh intercession:_ Rom. 8:26 (R. V.), cf. Heb.

7:25; I John 2:1, 2, where Christ is said to "make intercession."

Acts 13:2; 16:6, 7; 20:28. In these pa.s.sages the Holy Spirit is seen _calling_ missionaries, _overseeing_ the church, and _commanding_ the life and practice of the apostles and the whole church. Such acts indicate personality.

f) The Holy Spirit is Susceptible to Personal Treatment.

He may be _grieved_ (Eph. 4:30); _insulted_ (Heb. 10.29); _lied to_ (Acts 5:3); blasphemed and sinned against (Matt.

12:31, 32). Indeed, the sin against the Holy Spirit is a much more grievous matter than the sin against the Son of Man. Can such be said of an influence? Can it be said even of any of the sons of men?

II. THE DEITY OF THE HOLY SPIRIT.

By the Deity of the Holy Spirit is meant that the Holy Spirit is G.o.d.

This fact is clearly set forth in the Scriptures, in a five-fold way:

1. DIVINE NAMES ARE GIVEN TO THE HOLY SPIRIT.

In Acts 5:4, the Spirit is called _G.o.d_. And this in opposition to man, to whom, alone, Ananias thought he was talking. Can any statement allege deity more clearly? In 2 Cor. 3:18--"We .... are transformed into the same image from glory to glory, even as from the Lord the Spirit" (R. V.). Here the Spirit is called the _Lord_.

For the meaning of "Lord" see under the Deity of Christ, p. 60.

2. THE HOLY SPIRIT POSSESSES DIVINE ATTRIBUTES.

He is _eternal_ in his nature (Heb. 9:14, R. V.); _omnipresent_ (Psa. 139:7-10); _omnipotent_ (Luke 1:35); _omniscient_ (1 Cor. 2:10, 11). For the meaning of these attributes, see under the Doctrine of G.o.d and Jesus Christ, pp. 28 and 63.

3. DIVINE WORKS ARE ASCRIBED TO THE HOLY SPIRIT.

_Creation_ (Gen. 1:2; Psa. 104:30, R. V.); Job 33:4--"The Spirit of G.o.d hath made me, and the breath of the Almighty hath given me life." _Regeneration_ (John 3:5-8); _Resurrection_ (Rom.

8:11).

4. THE NAME OF THE HOLY SPIRIT IS a.s.sOCIATED WITH THAT OF THE FATHER, AND OF THE SON.

See under Personality of the Spirit, p. 107. The same arguments which there prove the Personality of the Spirit may be used here to prove the Deity of the Spirit. It would be just as absurd to say, "Baptizing them in the name of the Father, and of the Son, and of _Moses_"--thus putting Moses on an equality with the Father and the Son--as it would be to say, "Baptizing them in the name of the Father, and of the Son, and of the _wind_"--thus making the wind as personal as the Father and the Son. The Spirit is on an equality with the Father and the Son in the distribution of spiritual gifts (1 Cor. 12:4-6).

5. Pa.s.sAGES WHICH IN THE OLD TESTAMENT REFER TO G.o.d ARE IN THE NEW TESTAMENT MADE TO REFER TO THE HOLY SPIRIT.

Compare Isa. 6:8-10 with Acts 28:25-27; and Exod. 16:7 with Heb.

3:7-9.

III. THE NAMES OF THE HOLY SPIRIT.

Just as the Father and the Son have certain names ascribed to them, setting forth their nature and work, so also does the Holy Spirit have names which indicate His character and work.

1. THE HOLY SPIRIT.

Luke 11:13--"How much more shall your heavenly Father give the Holy Spirit to them that ask Him?" Rom. 1:4--"The Spirit of holiness."

In these pa.s.sages it is the moral character of the Spirit that is set forth. Note the contrast: "Ye, being evil," and "the Holy Spirit." The Spirit is _holy_ in Himself and produces holiness in others.

2. THE SPIRIT OF GRACE.

Heb. 10:29--"And hath done despite unto the Spirit of grace." As the executive of the G.o.dhead, the Spirit confers grace. To resist the Spirit, therefore, is to shut off all hope of salvation. To resist His appeal is to insult the G.o.dhead. That is why the punishment mentioned here is so awful.

3. THE SPIRIT OF BURNING.

Matt. 3:11, 12--"He shall baptize you with the Holy Ghost, and with fire." Isa. 4:4--"When the Lord shall have washed away the filth of the daughters of Zion.... by the spirit of judgment and the spirit of burning." This cleansing is done by the blast of the Spirit's burning. Here is the searching, illuminating, refining, dross-consuming character of the Spirit. He burns up the dross in our lives when He enters and takes possession.

4. THE SPIRIT OF TRUTH.

John 14:17; 15:26; 16:13; I John 5:6. As G.o.d is Love, so the Spirit is Truth. He possesses, reveals, confers, leads into, testifies to, and defends the truth. Thus He is opposed to the "spirit of error"

(1 John 4:6).