The supernatural influence of God is sometimes personified; that is, it is spoken of, as if it were a person or intelligent being.
Personification is a common figure in all languages, but is in none so frequent as in those of the East. Hence almost all the common events and conditions of human life, and almost every power and disposition of the human mind is personified in the holy Scriptures. Considering therefore the very frequent mention of the Influence of God in the writings of the New Testament, it would have been truly surprising, if this influence had not been occasionally described as possessing personal properties: and, if we examine the passages, in which it is so represented, the figure will probably appear in no instance forced and unnatural even to the ears of those, who are accustomed to the plainer diction of western countries.
Acts v. 32. The Apostle Peter, after speaking before the Jewish council of the death, resurrection, and exaltation of Jesus, states in the following terms the evidence, by which the reality of these facts was established. “We are his witnesses of these things, and so is also the holy spirit, which God hath given to them that obey him;” that is, The Apostles were witnesses of facts, which they knew in consequence of their attendance upon Jesus during his ministry, and also the miracles, which God enabled them to perform, were witnesses of the truth of their assertions. That, in this passage, “the holy spirit” does not mean God, is evident, because it is described as given by God. The way, in which the miraculous endowments of the Apostles bore witness to their doctrine, is illustrated by the following assertions of Jesus Christ himself: “The works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me;” John v. 36. “The works, that I do in my Father's name, they bear witness of me;” John x. 25. “If I do not the works of my Father, believe me not; but, if I do, though ye believe not me, believe the works;” ver. 37, 38. In these passages, as well as in the address of Peter, miracles are personified, and appealed to as the witnesses of certain facts. The only difference is, that in these passages they are called “works;” by Peter they are denominated “the holy spirit.”
Another passage, which represents the spirit as bearing witness, is Rom. viii. 16. “The spirit itself beareth witness with our spirit, that we are the children of God;” which signifies, “Our persuasion of the peculiar favour of God towards us is assured by the testimony of his gracious aid, direction, and consolation.”
Other natural and appropriate personifications of the Divine influence we find in our Saviour’s directions to his Apostles concerning the propagation of his gospel through the world. See Mat. x. 20. Mark xiii. 11. Luke xii. 12. He exhorts them to plead his cause with boldness and fortitude, when brought before kings and councils, and not to be anxious about what they should speak, since the holy spirit would teach them what to say, and in fact not they would speak, but rather the spirit of their heavenly Father would speak in them. What language could be more animating or encouraging? What assurance could better support their resolution in every critical situation? When placed at the bar of justice as criminals, the present aid of God would guide their utterance; Divine Inspiration would speak through their lips, humbling the pride of the great and confounding the wisdom of the wise.
But by far the most remarkable example of the personification of the holy spirit occurs in the affectionate address of Jesus to his Apostles before his crucifixion. I shall produce the portions of the address, in which this personification occurs.
John xiv. 16, 17. “I will pray the Father, and he shall give you another comforter, that he may abide with you for ever, even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless; I will come to you.”
Ver. 25, 26. “These things have I spoken unto you, being yet present with you. But the comforter, which is the holy spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”
If these words were taken out of their connection, and interpreted without any reference to the general doctrine of the Scriptures, they would teach the real personality of the holy spirit. But it must be observed, that even here the comforter is said to be sent by the Father, which would prove, that, if a person, he is inferior to the Father.
Chap. xv. 26, 27. “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; and ye also shall bear witness, because ye have been with me from the beginning.”
If this passage proves the personality of the spirit, or comforter, it also proves him to be subordinate to Jesus Christ; for Jesus is represented as sending him to the Apostles, and the person, who sends, is necessarily greater than the person sent. Those, who consider this passage as an instance of personification, will perceive in it a close resemblance to the first passage quoted under this head. Peter there asserts in the name of the Apostles, “We are his witnesses of these things, and so is also the holy spirit.” But in the speech of Peter the spirit was proved to signify miraculous gifts; consequently it ought to be so understood in the parallel speech of Christ.
Ch. xvi. 6-15. In this passage, (which I omit quoting on account of its length,) not only is the comforter said to be sent by Christ, but it is also asserted, that he would not speak of himself, and would speak whatsoever he should hear.
If therefore our Lord’s consoling promises of the comforter be considered apart from the rest of the Scriptures, they disprove the Divinity of the holy spirit, and afford very dubious evidence even of his personality. But, considered in connection with the general doctrines of Scripture upon this subject, they appear only as an instance of personification. In this case indeed, the figure seems to be remarkably easy, appropriate, and natural. Whilst Jesus remained with his Apostles, he was their comforter; but, as he was about to depart from them, and saw that sorrow had filled their hearts, he tells them, that he would send to them in his own stead another comforter, who would never leave them, even the directing and preserving Influence of God upon their minds. The argument, which he employs to console them may be thus exprest; “A little while I have been with you; I have been your comforter; I have guided, instructed, and defended you. Now I go to him, that sent me, and ye shall see me no more. But I will send you instead of myself another comforter, who will remain with you as long as you live. Of his instruction, support, and consolation, you shall never be deprived.”
We find another singular example of the personification of the holy spirit in the Epistle of Paul to the Romans, ch. viii. 26, 27, “Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be uttered. 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.”
If this passage proves the personality of the holy spirit, it also proves his subjection to God. For, if intercession be the employment of a person, it is also the employment of an inferior. But the true meaning of the writer is, that, as we know not what we ought to pray for, the Divine Influence, which lends assistance to all our infirmities, suggests to our minds the proper subjects of petition, and prompts us to address ourselves to God with a right disposition of mind, thus praying on our behalf, and making intercession for us.
On similar principles we may explain the exhortation, several times repeated in the book of Revelation, (See Rev. ii. 7. 11. 17. 29. iii. 6. 13. 22,) “He, that hath an ear, let him hear, what the spirit saith unto the churches.” John was writing an account of what he saw and heard in vision, that is, by extraordinary operations of God upon his mind. He therefore calls on Christians to listen attentively to what was dictated by Divine Inspiration.
The only other passage of the New Testament, in which I find the Divine influence personified, is Rev. xiv. 13. “And I heard a voice from heaven, saying, “Write, Blessed are the dead, which die in the Lord from henceforth;’ ‘Yea, saith the spirit, (that is, The Divine Influence suggests to me this response,) “Yea, that they may rest from their labours; and their works do follow them.’”
I have to add under this division of the subject, that some persons may be disposed to consider as personifications of the Divine influence several of those passages, which were formerly explained as referring to the One True God, the Father. Although it appears to me, that, by interpreting the phrases “holy spirit” and “spirit of God” in those passages as other names of the Father, we adopt an explanation extremely easy and natural, and free from every objection, yet I allow, that most of them may be explained as personifications of the Divine influence without doing any violence to the rules of criticism. The reader is therefore left at liberty to reduce them to this 3rd head, if he sees fit.
Nor ought I to omit mentioning, that some very excellent persons have been induced by those passages, which speak of the holy spirit as a person, to believe in a created and subordinate holy spirit, directed and empowered by God to afford all necessary aid, comfort, and illumination to his creatures. Those, who think there is sufficient ground for this opinion, may hold it without infringing the great article of the Unity of God. For evidence might be collected to prove the inferiority of such a being to the Father almost as copious and overwhelming as that, which proves the subordination of Jesus Christ.
But, whatever differences of opinion may exist on these minor questions, one thing is clear; that the Scriptures attribute to God the Father, as their original author, all those blessings of wisdom, consolation, and spiritual aid, which are supplied through the medium of Jesus Christ, or of the holy spirit. For examples of what I here assert, the reader is referred to the following passages; 2 Cor. i. 3, 4. Phil. ii. 13. 1 Thes. v. 23. 2 Thes. ii. 16, 17. Heb. xiii. 20, 21. 1 Peter v. 10. He will find, that “the God of all comfort, who comforteth us in all our tribulation,” and who “worketh in us that which is well pleasing in his sight through Jesus Christ,” is “our God and Father,” “the Father of our Lord Jesus Christ,” “the Father of mercies,” and “the very God of peace, who brought back from the dead our Lord Jesus”.”
