Re: Is there Three Persons In One?
This is a quote from A book on the Holy spirit
The fact that the Holy Spirit bears divine names is a proof of His deity. Sixteen times He is related by name to the other two persons of the Trinity. For example, He is called “the Spirit of our God” by Paul in 1 Corinthians 6:11. Again, in Greek texts of Acts 16:7 He is called “the Spirit of Jesus.” In addition to aspects of His ministry are the works of Deity. For instance, He is called “a spirit of adoption” in Romans 8:15, which indicates that He plays a part in the adoption of the believer (compare Galatians 4:1-5). The Lord Jesus Christ called the Holy Spirit “another Helper” (John 14:16). The word another means “of the same kind.” Therefore, if our Lord is Deity (as He is), then the Holy Spirit is also. Such appellations of the Spirit reveal Him as equal in name, power, and nature with the Father and with the Son—a fact that is possible only if He too is divine.
An attribute is a quality or characteristic inherent in a being. The attributes of God are those qualities or characteristics that belong to Him. The Bible, of course, ascribes many attributes to the Holy Spirit. If these are the attributes of Deity, then one can only conclude that the Spirit is divine. What attributes characterize the Holy Spirit?
The Spirit is said to possess omniscience. “For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, so that we might know the things freely given to us by God” (1 Corinthians 2:11-12).
The Spirit is said to possess omnipresence. “Where can I go from Your Spirit? Or where can I flee from Your presence?” (Psalm 139:7). The equating of the omnipresence of the Spirit and the omnipresence of God affirms the deity of the Spirit and asserts that both God and the Spirit are equally comforting to the psalmist. Also, our Lord promised that the Spirit would be in all believers in this church age (John 14:17).
The Spirit is said to possess omnipotence. This is seen by the act of creating—”The Spirit of God has made me, and the breath of the Almighty gives me life” (Job 33:4)—and by contrast with man’s limited power (Zechariah 4:6). If the Spirit has omnipotence, and if omnipotence is an attribute possessed only by God, then the Spirit must be God.
The Spirit is said to be truth. “It is the Spirit who bears witness, because the Spirit is the truth” (1 John 5:6b). The Lord Jesus made the same claim in John 14:6, and if the second person is divine, the Spirit is also.
The Spirit is called the Holy Spirit (Luke 11:13). Although man may possess holiness in a relative sense, absolute holiness belongs to God alone; and since this holiness is ascribed to the Spirit in His very name, this is an indication of His deity.
The Spirit is said to be a giver of resurrection life. He is called the “Spirit of life” who will give life to our mortal bodies at the resurrection (Romans 8:2; compare v. 11). Only Deity can impart this kind of life.
The Spirit is said to possess creative wisdom. “Who has directed the Spirit of the Lord, or as His counselor has informed Him?” (Isaiah 40:13).
Thus the Holy Spirit is said to possess attributes that belong to God, something possible only if He is Deity.
Many of the works of the Holy Spirit are those that can be performed only by God Himself. Such actions would, therefore, demonstrate the deity of the Spirit.
The act of creation of the world. “And the earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters” (Genesis 1:2). As with many other references to the “Spirit of God” in the Old Testament, one may rightly ask whether the reference is clearly to the third person of the Trinity or to the power of God who is spirit. Herbert Carl Leupold has given a balanced answer:
Absolutely none other than the Holy Spirit is here under consideration. … It may require the full light of New Testament revelation to enable us to discern that the Spirit of God here is the same as He who in the New Testament is seen to be the Holy Spirit; but having that light, we need not hesitate to believe that it sheds clear light back on the Old Testament usage of the expression…Does it not seem reasonable that the Spirit of inspiration should have so worded the words that bear upon His activity that, when the full New Testament revelation has come, all statements concerning the Spirit are in perfect harmony with this later revelation?
This, then, may be understood as a reference to the Holy Spirit’s part in the work of creating the world.
A few of the other passages that link the Spirit to the formative cause of all life are Job 26:13; 27:3; Psalms 33:6; 104:30. The creation of the universe is not the work of man. It was the work of God and of the Holy Spirit; therefore, the Spirit is God.
The act of inspiration. “For no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Peter 1:21). The inspiration of Scripture is described in another passage by the word inspired or God-breathed (2 Timothy 3:16). What is meant by inspiration need not detain us at this juncture. The point is that the Scriptures are from God, according to 2 Timothy 3:16; and specifically they are from the Holy Spirit, according to 2 Peter 1:21, This work of inspiration of Scripture is never ascribed to man. Indeed, the first part of the latter verse clearly states that man’s will did not originate the Scriptures. God and the Spirit accomplished this, again demonstrating that the Spirit is divine.
The act of begetting Christ. “The angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God’” (Luke 1:35). In this single verse the power of the Spirit and the power of God (“the Most High”) are equal causes of the virgin birth of Christ. Other occurrences of “Most High” clearly indicate this is a title for God (Luke 1:32, 76; Acts 7:48). Thus the Holy Spirit is divine, as the Most High God is.
These three works are distinctively works of God that man cannot perform and which, therefore, indicate the deity of the Holy Spirit. There are other activities of the Spirit, and man can perform works similar to them, though not in the same manner or with the same results. Whereas man can convince, generate, comfort, and intercede, these works of the Spirit are further proofs of His deity, for in the last analysis God alone can perform them absolutely.
The work of convincing. “And He, when He comes, will convict the world concerning sin and righteousness and judgment” (John 16:8).
The work of regenerating. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6).
The work of comforting. “I will ask the Father, and He will give you another Helper, that He may be with you forever” (John 14:16). The everlasting presence of the Comforter is not a human work.
The work of interceding. “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words” (Romans 8:26).
The work of sanctifying (or setting apart). “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thessalonians 2:13).
With Yahweh. One of the strongest proofs of the deity of the Holy Spirit is the scriptural identification of the Spirit with Yahweh of the Old Testament (compare Acts 28:25-27 and Isaiah 6:1-13; compare Hebrews 10:15-17 and Jeremiah 31:31-34).
With God. Blasphemy of and lying to the Holy Spirit are the same as doing these things to God (Matthew 12:31-32; Acts 5:3-4).
With the Father and the Son. Full association on equal terms further indicates the deity of the Spirit (Matthew 28:19; 2 Corinthians 13:14).
How the persons of the Trinity are related to each other is difficult to express. The relation of the Spirit to the other persons of the Trinity is usually expressed by the term procession. Therefore, the procession of the Holy Spirit means that in His being and eternality He is related to the Father and to the Son in that He proceeded from them.
Another definition states that procession (or spiration, as it is sometimes called) is “that eternal and necessary act of the first and second persons of the Trinity whereby they, within the divine Being, become the ground of the personal subsistence of the Holy Spirit, and put the third person in possession of the whole divine essence, without any division, alienation or change.” The concept was formulated in the Constantinopolitan Creed (A.D. 381) with the addition of the filioque (“and Son”) clause at the Synod of Toledo (A.D. 589). Throughout history the Western church has affirmed the procession from the Father and Son, whereas the Eastern church has not.
—Holy Spirit, The
This should help theology students 8)