An Influence or A Person?

An Influence or A Person?

 

An age-old debate continues still about the personality of the Holy Spirit. Many feel He is more of a force than a person. Of course, the Bible will be regarded as the written standard for faith and practice. As in all matters, we will strive to agree with the Scripture’s teachings. Agreeing with God’s conclusions involves accepting the Bible as the authoritative Word of God, holding it in the highest regard concerning our confidence and observations. These ideas are greater than mere debates but intended to move us from simply studying the Word to allowing it to transform our lives, incentivizing gaining wisdom and discernment based on the Word for daily decisions. Ultimately, agreeing with the Bible involves trusting divine authority—God’s statements—on matters of life and salvation. 

There are several reasons why there is a tendency to view the Spirit of God as a force, or an influence, or even an emanation. This subject requires closer attention to the details God afford us in the Word. To start with His work seems to be impersonal; that is, it appears to be somewhat mystical and secretive like a force.  He produces grace, fruit, affords gifts, and other worldly powers to believers, which are shadowed in a bit of non-specificity and intrigue. Yet theological and biblical perspectives define the Spirit as a distinct, personal being—the third person of the Trinity.

Accordingly, His vary names and titles tend to produce the idea that He is not a Person.  For example, the word “Spirit” means breath or wind or power and thus people conclude in error that the Spirit is merely an influence rather than a person.  Also, the symbols used in reference to the Spirit seem to encourage us to think of Him as an ordinary influence.  When we ponder on the dove (Matt. 3:16), water (John 7:38, 39), oil (1Sam 16:13) and breath (Job 33:4; John 20:22) imageries, we can undoubtedly see all of these employed in Scripture to symbolize—represent or imply—the personage of the Holy Spirit. Such symbols like wind, fire, or doves are basically poetic descriptions, not literal depictions of the Spirit’s essence or principle being, which is that of a divine person of the Triune Godhead. We use symbolic language (sometimes colloquial or conversational) all the time to convey our meaning and to stress ordinary matters.

Another reason is the fact that the personality of the Holy Spirit is often missing in the opening acknowledgements in the New Testament epistles.  The Father and the Son may be mentioned together (Rom.1:7; 1 Cor. 1:1, 4; 2 Cor. 1:1-3; Gal. 1:1-3; Eph. 1:1-3; Phil. 1:2, 6; Col. 1:1-3), but nothing is said of the Spirit in these instances. Then truthfully the word ‘Spirit’ in the Greek language is a neuter word, therefore we tend to think of His work or personality as detached and in a neutral sense. Nonetheless, despite these rather shallow analyses, the Scriptures even more clearly and predominantly state in many places that the Holy Spirit acts and reacts with authentic personality. Several examples will follow.

The Spirit’s unmistakable association with the Father and the Son intensely signifies His personality. This can be witnessed in the baptismal formula (Matt. 28:19), and in the apostolic benediction (2Cor. 13:14). Furthermore, the Spirit’s identification with believers reveals His personality qualities. He renders decisions and reasons much like a human being would (Acts 15:28), thereby revealing personality like any other person. The Spirit furthermore has several features of obvious personality ascribed to Him in the Scriptures. For instance, He has a will (1Cor. 12:11), he has a mind (Rom 8:27), he has emotions and can be grieved (Eph. 4:30) and is capable of love, joy and peace and producing these qualities in believers (Gal. 5:22-23; Rom 5:5). Yes, these are fundamental features—unmistakable evidence—of personhood. Although some folks emphasize the Holy Spirit far less or interpret Him simply as God’s active power rather than a distinct person, believers correctly regard the Father, Son, and Spirit as united in purpose.

Another closely related reason for insisting on the personality of the Holy Spirit is that He exercises the actions of a person. He searches (1Cor. 2:10), He speaks (Rev. 2:7), He makes intercessions for believers (Rom 8:26), He bears testimony (John 15:26), and He forbids or would not permit Paul’s team to evangelize in parts of Western Eurasia (Acts 16:6-7). All these activities unmistakably reveal His personal qualities. While metaphors like wind or fire may suggest an abstract power, the deeper truth is the Spirit behaves personally, directly, and individually through teaching, comforting, directing, and interceding.

Another reason relates to His office as the Comforter, which requires personality to fulfill (John 14:16). He is the believer’s Advocate, and He takes the place of or represents the Lord Jesus in the believer’s experiences (John 16:7). He conducts Himself precisely as the Lord Jesus would were He literally physically among us. There would be no difference! “Another Comforter” (Jn. 14:16) refers to the Holy Spirit who is like the Lord Jesus… ‘another of the very same kind.’ You see the promise of "another Comforter" signifies that Jesus Himself was the first, the original Comforter. And truly Jesus had been their defender, encourager, He had stood by the disciples teaching and enlightening them. Now the Spirit has taken up this role on the Lord’s behalf! We will have such divine accompaniment, resources, and energy as we endeavor for God’s glory.

 Yes, the Holy Spirit acts as the personal representative of Jesus Christ, continuing His work on earth accordingly. After Christ’s ascension, the Spirit is sent to dwell within believers, providing guidance, truth, and empowerment, often described as the “Spirit of Christ” (Romans 8:9) or the Comforter (John 14:26). Jesus described the Holy Spirit as the “Comforter” or Advocate (Jn. 14:16-18, 26)—legal intercessor or defender—one called alongside to help, acting as a legal counselor, comforter, helper, and legal defender for us believers. The Holy Spirit would come in Jesus’ name to teach and remind believers of his teachings, effectively taking his place as the active guide for disciples. The Holy Spirit, therefore, does not act independently or separately, but as the active, present reality of Christ within the early churches and individual believers.

An additional reason pointing to the Spirit’s personality is the fact that He is susceptible to being treated like a person. He responds in a manner consistent with personhood. He can be lied to (Acts 5:3), he can be blasphemed (Matt. 12:31-32), even insulted (Heb. 10:29), and he can be grieved (Eph. 4:30). Again, the Holy Spirit possesses attributes of personality, including intellect, will, and emotions just like any other person. These actions are only possible toward a person.

The Scriptures tell us two great things, first that there is only one God. We must always assert this truth. But the Scriptures equally teach that there are three Persons in that Godhead, the Father, the Son, and the Holy Spirit. The Holy Spirit is traditionally recognized as the third Person of the Trinity or Godhead, coequal and coeternal with God the Father and God the Son. He is understood as a divine, personal being—not just a force—possessing attributes of God, such as all knowledge, ubiquity (present everywhere at the same time—deeply universal), and has all authority, power, dominion and province (Gen. 1:2; Ps. 139:7-10; Acts 5:3-4; Rom. 8:11; 1 Cor. 2:10-11; 2 Cor. 3:17-18; Heb. 9:14). While distinct in role, the Spirit shares the same divine nature and essence with the Father and Son. Scripture portrays the Spirit as present at Jesus’ baptism and mentions Him alongside the Father and Son in the baptismal blueprint in Matthew 28:19. Thus, God the Father is fully God, so is God the Son and God the Holy Spirit is completely Deity. One essence but three distinct personalities.

We as Western believers claim the Spirit proceeds from the Son as well as the Father because the facts of the Bible about the Trinity and the Spirit lead to this conclusion. In addition, the Spirit is referred to as the “Spirit of Christ” and the “Spirit of the Son” pointing to a relationship in which the Spirit proceeds from the Son as well as the Father.  In John 15:26, the Lord Jesus make this statement, “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”.  In this verse the relationship between the Son and the Spirit mirrors that of the Father and the Spirit—the Spirit was sent by the Son.  Again, consider the fact that Christ promised He would send the Comforter in John 16:7, and taught the Spirit would come from the Father also in John 14:16-17, 26.

This is a kind of subordination within the Godhead; the division of the work between the three personalities. This is a hierarchy where the Son and Spirit relate to the Father through submission and mission. It is supremely functional, voluntary, and salvific (Jn. 14:26; 15:26; Gal 4:6). The Son says that He has come to glorify the Father, and the Spirit’s work is to glorify the Son. Each one reflects the glory of the other. Thus, we investigate the mystery of this amazing doctrine of the Trinity: “He shall glorify me: for he shall receive of mine and shall shew it unto you.” (John 16:14).  This is to me one of the most amazing and remarkable things about the biblical doctrine of the Holy Spirit. The Holy Spirit seems to hide, mask, or conceal Himself to reveal or show the glory of Christ to us. He is always placing the focus on the Lord Jesus! The Son voluntarily submitted his will, taking a subordinate role to accomplish salvation, and eventually subjected himself to fulfill the Father’s purpose. This is why I profoundly believe a solid test as to whether we are subject to the Spirit’s influence is to ask ourselves, what do we think of Jesus, and what do we know about, the Son.