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Doctrinal pointers by Gerald B. Stanton, Th.D. Prof, of Systematic Theology, Talbot Theological Seminary
The Deity of the Ho ly Spirit
L ast month we sought to answer the question, “ Is the Holy Spirit a per son?” Now we raise a second and even more important question, “ Is the Holy Spirit God?” It is here affirmed that the Spirit is deity in the absolute sense of the term, and that the bibli cal evidence which sustains such a conclusion is full and convincing. In Acts 5:3, 4 the Holy Spirit is expressly called “ God.” Ananias had given a possession to the Lord and had kept back part of the price. Even worse, he had lied about it “ to the Holy Ghost.” In administering his stem rebuke, Peter makes it clear that in so doing Ananias had not lied unto men but “unto God.” It is interesting that the promise of the new covenant made with Israel by Jehovah (Jer. 31:31-34) is, in Hebrews 10:15-17, attributed to the Holy Spirit. This is not the only con text where the Spirit is identified with the Jehovah of the Old Testa ment. Now since “Jehovah” is a title of deity, all such references automat ically sustain the deity of the Holy Spirit. Similarly, the Spirit is directly associated with Jehovah in certain Old Testament passages (as in Isa. 48:16 and 63:7-10). The large place occupied by the Holy Spirit in the Old Testament will receive detailed treatment at a later date. In the New Testament the Holy Spirit is frequently associated with the other persons of the trinity. This is seen in the baptismal formula of Matthew 28:19, the apostolic benedic tion of 2 Corinthians 13:14 and the granting of spiritual gifts in 1 Corin thians 12:4-11. Moreover, Christ de clared that blasphemy against the Holy Spirit is unpardonable (Matt. 12:31, 32), but in its very nature, blasphemy is an act against deity. The attributes of God are likewise possessed by the Holy Spirit. Psalm
139:7 teaches the omnipresence of the Spirit while 1 Corinthians 2:10, 11 teaches His omniscience. The Bible declares that the Spirit is omnipotent, both in respect to creation (Gen. 1:2) and in respect to Christ (Heb. 9:14; 1 Peter 3:18). In Hebrews 9:14 the Spirit is set forth as etemcd. In 1 John 5:6 He is truth. Also the name “ Holy Spirit” used throughout the New Testament declares His impor tant attribute of holiness. Attributes such as these are the inherent attri butes of God and when applied to the Holy Spirit they teach His true deity. The works of the Spirit are also those which rightfully belong to deity. In Genesis 1:2 (and probably 1:26) the Spirit is seen in the act of creation. In 2 Peter 1:21 the Spirit inspires the written Word of God. In John 3:5, 6 the Spirit regenerates the believer in Christ and places him in the family of God. The Spirit sancti fies, according to 2 Thessalonians 2:13. While a man may teach or guide or influence, only God can set men apart for Himself.
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The full biblical evidence for the deity of the Holy Spirit is impreg nable indeed. Since the Bible sustains the deity of the Holy Spirit, certain conclusions must necessarily follow. Christians may properly worship Him as part of the Godhead, one with the Father and with His Son Jesus Christ. Because He is God, we ought always to revere and obey Him. Because He indwells us, we ought to cherish and honor Him (1 Cor. 6:19, 20). As our teacher, we may depend upon Him for all spiritual knowledge (John 16:13-15; 1 Cor. 2:9-14). We may trust Him to supply our needs and may depend upon Him for all spir itual good. Practical aspects such as these logically grow out of a sincere recognition of the deity of the Holy Spirit. END. i Complete self-denial is the only road to perfect liberty. — Thomas a Kempis
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