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. God is
not a deified man; man is rather a limited God ("a little . . ..
less than God." Heb. 2:7, R. V.). Only God 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 Pronouns are Used of the Holy Spirit.
John 16:7, 8, 13-15: Twelve times in these verses the Greek masculine
pronoun _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 pronoun; yet, contrary
to ordinary usage, a masculine pronoun is here used. This is
not a pictorial personification, but a plain, definite, clear-cut
statement asserting the personality of the Holy Spirit. Note also
that where, in the Authorized Version, the neuter pronoun 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 God
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
passages rebel against such tautological and meaningless usage?
Most assuredly.
d) Personal Characteristics are Ascribed to the Holy Spirit.
The Holy Spirit is represented as searching the deepest and
profoundest truths of God, 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 distinguishing 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 passages 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?