Accordingly, it is of great significance that this title is given the Holy Spirit. Accordingly Hodge states, “Since the fourth century his true divinity has never been denied by those who admit his personality.”5 In the fourth century Arius held originally according to Watson6 that the Spirit was created and hence affirmed in part His personality without affirming His deity. (3) The Holy Spirit is omnipresent (Ps 139:7), an attribute only God may possess. The procession of the Holy Spirit cannot be compared to the incarnation, as the incarnation was not essential to deity, though it is essential to its manifestation, especially the attributes of love and righteousness as they combine in grace. Who. All agree that the term Jehovah is a title of deity. The revelation of the Scriptures, the theological discussion of the Christian centuries, the many publications on the subject, however brief and limited in their treatment of the subject, have summed a total of theological literature which very few can exceed in a lifetime of study. Hence, it is possible to indicate merely the broad outlines of the argument for His deity. The Spirit is like the wind. So, unseen by the natural eye, He may be observed in what He does. If the Holy Spirit were not God, it would not be possible to commit this sin. The several instances point to details of the confirming evidence. In the Old Testament, however, רוח is used over one hundred times for the Holy Spirit. The attributes of the Holy Spirit demand His personality. According to Young’s Concordance, there are one hundred and seventy-five references to oil in the Old Testament and a dozen instances in the New Testament, the most notable being Matthew 25:3-8; Hebrews 1:9; James 5:14. 11 personal characteristics of the Holy Spirit . Shedd states that though the Socinians deny the personality of the Spirit they affirm the eternity of the Spirit as proceeding from the eternal God: “Socinians deny the distinct personality of the Holy Spirit; they concede eternity, because they regard the Spirit as the influence or effluence of the eternal God.”1 Centuries before, Arius had much the same idea, affirming that the Spirit did not have personality, as Watson indicates, “His personality was wholly denied by the Arians, and he was considered as the exerted energy of God.”2 Arius, however, denied the eternity of the Spirit, making him a creature. (3) The deity of the Holy Spirit is conclusive evidence of personality, as sustained in the material upholding the deity of the Holy Spirit to be given in a later section. In the nature of the case, every discussion of any portion of either the Person or work of the Holy Spirit has a bearing on the doctrine of His personality. In Isaiah, and in the Psalms, the twofold teaching concerning Him is His connection with the Messiah on the one hand, and what may be called His personal qualities, such as being grieved, or vexed, by ingratitude or rebellion, on the other.”15. Many of the titles referred to as indicating His attributes also connote His works. In Ezekiel, for instance, it is the action of the Holy Spirit in transporting the prophet bodily to the places where he is needed, which accounts for six of the passages out of fifteen. In a different way, Isaiah experienced such a cleansing and preparation in his call to service (Isa 6:6, 7). Of importance here is the relation of this doctrine to the deity of the Holy Spirit. (2) The Spirit of Faith (2 Cor 4:13), while perhaps impersonal, and in this case not referring to the Holy Spirit as such, if admitted as a reference, it indicates the ministry of the Spirit in producing faith in us. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives. Q. 2.2. The nature of the attributes are such that they could not all be communicated to a creature. The instances of reference to oil in the Old Testament outnumber those to the Holy Spirit. The third outgoing of the dove is typical of the present ministry of the Holy Spirit in redemption.20, The accepted meaning of ἀρραβών, translated earnest in its three occurrences in the New Testament (2 Cor 1:22; 5:5; Eph 1:14), is that of a pledge or token payment. 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