Written By Lesallan
How Can We Know the Personhood of the Holy Spirit?
Written By Lesallan
Ohio Christian University
THE4050 Investigating Christian Theology II (ONLF23)
Professor Jeremey Kamer
September 30, 2023
How Can We Know the Personhood of the Holy Spirit?
The Holy Spirit is one of the Christian faith’s most mysterious and misunderstood aspects. Many Christians struggle to grasp the nature and role of the Spirit in their lives, and some even doubt whether the Spirit is a person at all. How can we know the personhood of the Holy Spirit? How can we relate to Him as a person, not just a force or power? To answer these questions, I will explore three sources of evidence that support the personhood of the Holy Spirit: the Biblical testimony, the trinitarian doctrine, and personal experience. I will also address some common objections and challenges raised against this view.
The first source of evidence is the Biblical testimony. The Bible uses personal pronouns, such as he, him, and his, to refer to the Spirit, not impersonal ones, such as it or that. This Biblical testimony indicates that the Spirit is not a thing or a concept but a person with a name and an identity. For example, Jesus said in the book of John, “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26, ESV). Here, Jesus identifies the Spirit as a person with a role and a function in relation to the Father and the Son.
The Bible also attributes personal characteristics and actions to the Spirit, such as speaking, teaching, guiding, comforting, convicting, interceding, and gifting. These are not mere metaphors or figures of speech but literal descriptions of what the Spirit does and how He relates to us. For example, Luke has written in the Book of Acts and says, “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them'” (Acts 13:2, ESV). Here, the Spirit speaks with authority and direction, revealing His will and purpose for his servants.
Some may object that these personal descriptions of the Spirit are only anthropomorphic expressions that do not imply actual personhood. They may point out that other non-personal entities in the Bible are also described in personal terms, such as wisdom (Proverbs 8, ESV), sin (Romans 7, ESV), or death (Revelation 6, ESV). However, this objection fails to account for the consistent and coherent way the Bible portrays the Spirit as a person throughout the Old and New Testaments. Unlike wisdom, sin, or death, abstract nouns that sometimes take on personal features for rhetorical effect, the Spirit is always presented as a proper noun that denotes a specific and distinct person who acts and interacts with others.
The second source of evidence is the trinitarian doctrine. The Holy Spirit is not a separate or lesser being than the Father and the Son but co-equal and co-eternal with them. The Holy Spirit proceeds from the Father and the Son and glorifies them both. The Holy Spirit also participates in creation, redemption, and sanctification with the Father and the Son. The Holy Spirit is not an isolated or independent entity but a distinct and inseparable member of the Godhead. This doctrine is based on several biblical passages affirming God’s unity and diversity in three persons. For example, the Book of Matthew says, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and the Holy Spirit” (Matthew 28:19, ESV). Here, Jesus commands his followers to baptize new believers in one name (singular) but with three persons (plural) who share that name. This command implies that one God exists in three equally divine persons and is worthy of worship.
Another example is in 2 Corinthians, which says, “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2 Corinthians 13:14, ESV). Here, Paul blesses his readers with three attributes corresponding to each person of the Trinity: grace from Christ, love from God (the Father), and fellowship from the Spirit. This blessing implies that each person of the Trinity has a unique relationship with us as believers and that we can experience their presence and power in our lives. Some may object that the trinitarian doctrine is not explicitly taught in the Bible but only inferred from a few isolated texts. They may argue that the church developed the doctrine later under the influence of Greek philosophy and pagan mythology. However, this objection ignores the historical and theological context of the doctrine’s emergence. The doctrine was not imposed on the Bible but derived from the Bible in response to the challenges and questions that arose from the revelation of God in Christ and the Spirit. The doctrine was not a product of human speculation but a confession of faith that sought to preserve and express the Biblical witness to the triune God.
The third source of evidence is personal experience. The Holy Spirit is not a distant or impersonal force but a close and intimate friend. The Holy Spirit dwells in us and transforms us into the image of Christ. The Holy Spirit empowers us and equips us for ministry and mission. The Holy Spirit unites us and binds us as one body in Christ. The Holy Spirit is not a passive or indifferent spectator but an active and involved partner in our spiritual journey. These experiences are not based on subjective feelings or emotions but on objective realities and promises that the Bible confirms. For example, the Book of Romans says, “The Spirit himself bears witness with our spirit that we are children of God” (Romans 8:16, ESV). Here, the Spirit assures us of our identity and status as God’s children and enables us to cry out to him as our Father. This identity and status as God’s children are not a mere psychological effect but a spiritual reality that changes our relationship with God and ourselves. The Book of Ephesians says, “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit” (Ephesians 5:18, ESV). Here, the Spirit fills us with his presence and power and enables us to live a holy and fruitful life that pleases God. This presence and power are not a mere moral improvement but a spiritual transformation that changes our character and conduct.
Some may object that this personal experience of the Spirit is unreliable and subjective and can lead to fanaticism and error. They may point out that many people claim to have the Spirit but act in ways that contradict the Bible or harm others. However, this objection confuses the genuine work of the Spirit with the counterfeit or corrupted manifestations of human or demonic influences. The actual test of whether we have the Spirit is not how we feel or what we claim but how we live and what we produce. The Bible tells us that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23, ESV). These qualities demonstrate that we have the Spirit, and He works in us.
These three sources of evidence – the Biblical testimony, the trinitarian doctrine, and the personal experience – are not exhaustive or exclusive but complementary and interrelated. They help us to appreciate the richness and depth of who the Holy Spirit is and what he does. They also challenge us to respond to im in faith, love, obedience, and worship. Knowing the personhood of the Holy Spirit is not just a matter of intellectual curiosity or theological speculation but of personal experience and relational intimacy.
