THE PERSONALITY OF THE HOLY SPIRIT For
Bro. J. Aslakson's English ClassCompiled By
KL PaulsonMay 19, 1993
There is widespread confusion and error in this day concerning
the personality [...] of the Holy Spirit.
[...] It is [essential] to the faith of every Christian that
its scriptural teaching be seen in its true light and held in right
proportion.[...] Personality of the Holy Spirit
By the "personality of the Holy Spirit" is meant that He possesses or
contains in Himself the elements of personal existence as contrasted
with impersonal existence or animal life. It is difficult to define
personality when used of the Divine Being. God cannot be measured
by human standards. God was not made in the image of man, but
man in the image of God. [...] Only God has perfect personality.
Personality may be said to exist when there is found intelligence,
emotion, and volition, or self-consciousness and self-determina-
tion, in a single individual. When a being possesses the attributes,
properties, and qualities of personality, then personality may be
unquestionably predicted. As suggested under the doctrine of the
Trinity, however, the term person as applied to the members of theTrinity is to be used in a qualified or limited sense, referring to
personal distinctions rather than separate organisms as when used
of men.The necessity for proof of the Holy Spirit's personality:
1. The necessity for proof. It is a matter of historical record that
the personality of the Holy Spirit has been disputed and denied.2
[...] It may have been --
a. Because, as contrasted with the other persons of the
Godhead, the Spirit seems impersonal. "The visible creation
makes the personality of God the Father somewhat easy to
conceive; the Incarnation makes it almost, if not altogether,
impossible to disbelieve in the personality of Jesus Christ;
but the acts and workings of the Holy Spirit are so secret and
mystical, so much is said of His influence, grace, power and
gifts, that we are prone to think of Him as an influence, a
power, a manifestation or influence or the divine nature, an
agent rather than a Person" (W. Evans, The Great Doctrines
of the Bible, pp. 107-8).b. Because of the names and symbols used of the Holy Spirit,
which are suggestive of the impersonal, such as: breath,
wind, power, fire, oil, and water. See as illustration: "(5)Jesus
answered, Verily, verily, I say unto thee, Except a man be
born of water and of the Spirit, he cannot enter into the
kingdom of God. (6)That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit. (7)Marvel not that I said unto
thee, Ye must be born again. (8)The wind bloweth where it
listeth, and thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth: so is every one that is
born of the Spirit" (John 3:5-8 [-- Nicodemus]).
"(1)And when the day of Pentecost was fully come, they were
all with one accord in one place. (2)And suddenly there came a
sound from heaven as of a rushing mighty wind, and it filled
all the house where they were sitting. (3)And there appeared
unto them cloven tongues like as of fire, and it sat upon each
of them. (4)And they were all filled with the Holy Ghost, and
began to speak with other tongues, as the Spirit gave them
utterance" (Acts 2:1-4 -- cf. John 7:38,39; 20:22; Eph. 5:18; 1
Thess. 5:19; 1 John 2:20).c. Because the Holy Spirit is not always associated with the
Father and the Son in the salutations and greetings of the
New Testament. See as illustration: "Now God himself and
our Father, and our Lord Jesus Christ, direct our way unto
you" (1 Thess. 3:11).d. Because the word or name Spirit is neuter in the Greek
(Pneuma).2. Proof of the Holy Spirit's personality.
a. Masculine personal pronouns applied to the Holy Spirit:
"But3
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" (John 15:26). "(7)Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (8)And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: ... (13)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. (14)He shall glorify me: for he shall receive of mine, and shall shew it unto you" (John 16:7-8,13-14). [I] turn to grammar to establish the personality of the Holy Spirit, because the use of neuter pronouns has been largely responsible for the idea of the impersonality of the Spirit. The Greek word for "spirit" is pneuma, a neuter noun. This argument becomes more remarkable when we see that masculine pronouns are used in connection with pneuma, except where the construction compels a neuter (Rom. 8:16), thus showing that the Bible's idea of the personality of the Holy Spirit dominates grammatical construction. Christ, the supremely authoritative spokesman of God, repeatedly pours into the New Testament depository of truth numerous personal pronouns referring to the Holy Spirit, which show beyond all question that He recognized the Spirit as personal in nature. There is another grammatical testimony which must be mentioned, and that is Christ's use of the masculine noun parakletos [par-ak'-lay-tos] in referring to the Spirit (John 14:16-17). Jesus Himself was a Comforter (1 John 2:2) to the disciples, and He offers [comfort] to them as He is about to depart by promising them another Comforter (parakletos). Everything Jesus was to the disciples, the other was to be, and more, because of Jesus' human limitations -- a Person coming to take the place of a Person.4
b. Associations of the Holy Spirit with the other persons of the Godhead and with individuals: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:19) [-- the Great Commission]; "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than those necessary things" (Acts 15:28 -- cf. 2 Cor. 13:14). Such associations, which are personal, can ONLY be understood in relation to personalities. c. Personal characteristics ascribed to the Holy Spirit. By characteristics [I] do not mean hands, feet, or eyes, for these denote corporeity, but qualities such as knowledge, feeling, and will, which denote personality. -- Intelligence: "(10)But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (11)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" (1 Cor. 2:10,11). "And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom. 8:27). The Holy Spirit is not merely an [enlightening] power or influence, but is a Person possessed of intellect, who knows the deep things of God and reveals them to us. -- Will: [...] (1 Cor. 12:11). An "it," that which is impersonal, is not possessed of volition. -- Love: [...] (Rom. 15:30). It may be said that we owe our salvation just as truly to the love of the Spirit as we do to the love of Father and the love of the Son. -- Goodness: [...] (Neh. 9:20). -- Grief: "And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption" (Eph. 4:30). [...] d. Personal acts ascribed to the Holy Spirit. Throughout the Scriptures, the Holy Spirit is represented as a personal agent, performing acts attributable ONLY to a person.5
-- He searches the deep things of God: [...] (1 Cor. 2:10).
-- He speaks: "He that hath an ear, let him hear what the
Spirit saith unto the churches; [...]" (Rev. 2:7). The Spirit is also spoken
of as crying out (Gal. 4:6) and as bearing testimony (John
15:26).
-- He makes intercession: [...] (Rom. 8:26).
-- He teaches: [...] (John 14:26 --
cf. John 16:12-14; Neh. 9:20).
-- He leads and guides: [...] (Rom. 8:14 -- cf. Acts
16:6,7).
-- He calls and commissions men: [...] (Acts 13:2) [-- Barnabas and Paul];
[...] (Acts 20:28) [-- Overseers are to feed the church of God].e. Personal treatment received by the Holy Spirit:
-- He is rebelled against and [vexed]: [...] (Isa. 63:10 -- cf. Eph. 4:30).
-- He is lied to: [...] (Acts 5:3) [-- Ananias].
-- He is blasphemed: [...] (Matt. 12:31,32).
Webster says that to blaspheme means "to speak of the
Supreme Being in terms of impious irreverence; to revile
or speak reproachfully of God, Christ, or the Holy Spirit."
To blaspheme thus is clearly impossible unless the object
of irreverence be both personal and divine.[Summary]: By the use of personal pronouns, by personal
associations, personal characteristics possessed, personal actions
performed, and treatment received, the Scripture prove the Holy
Spirit to be a person.6
[...]
The importance of the Holy Spirit's personality:
1. In connection with worship. If the Holy Spirit is a divine Person
and yet is unknown or ignored as such, He is being deprived
and robbed of the love and adoration which are His due. If, on
the other hand, He is only an influence, force, or power [stemming]
from God, we are practicing idolatry or false worship.2. From the standpoint of service. It is necessary to decide
whether the Holy Spirit is a power or force that we are to get
hold of and use, or whether He is a person of the Godhead, who
is to control and use us. The one idea leads to self-
exaltation and self-assertion, the other to self-abasement and
self-renunciation.3. By reason of its relation to Christian experience. It is of the
highest experiential value that we know whether the Holy Spirit
is only a mere influence and impersonal force, or whether He is
an ever-present Friend and Helper, a divine Companion and
Guide.7