THE SPIRIT OF GOD by C. P. B.

International Tract and Missionary Society · Oakland, California · Nov 4, 1889

FromSigns of the Times, Vol. 15, No. 42.

THE SPIRIT OF GOD.

By C. P. B.

WE are asked by a correspondent for an expression of opinion relative to the theory held by some that the Spirit of God is the angels. The subject of the being and nature of the divine Spirit is a most solemn one, therefore we approach it with diffidence. Nevertheless, believing all revealed truth to be important, and feeling assured that the view referred to is contrary to the Scriptures of truth, we will attempt to give briefly what we believe to be the teaching of the inspired word upon this important subject.

It seems clear to us that the Scriptures fully warrant the belief that the Spirit of God is essentially divine, that it was the efficient actor in the work of creation, that by that power, directed by the Son of God, all things, including the angels, were created, and that consequently the Spirit of God existed prior to, and is superior to, those holy beings.

That the Spirit of God is an essential part of God, and therefore necessarily divine, is clearly shown by 1 Cor. 2:11, which certainly teaches that the divine Spirit is just as much a part of God as is the human spirit a part of man. The apostle says: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." This text shows an intimate connection between God and the Spirit that cannot be understood of the angels, for of them we read (1 Peter 1:12) that there are certain things which they desired to look into, showing plainly that they are finite beings, dependent for knowledge upon revelation and research, just as man is. This alone precludes the idea that they constitute the Spirit of God, that knows the things of God.

That the Spirit of God existed before the creation and was the efficient actor in creation, appears from Gen. 1:2 and also from Ps. 104:30. These texts certainly teach that the Spirit of God is the subtle force by which all things were created; it must, therefore, have been before the angels, and by this power they, in common with all other creatures, must have been created. Of course we understand from Job 38:4-7 that the angels existed prior to the creation of this earth, but that does not weaken in the least degree the force of what has been said, for, as will presently appear, the Scriptures plainly teach that the angels are themselves created beings. They were created by the Son of God through the power of the divine Spirit; this we know from Col. 1:16 and 17, and from Eze. 28:15, the latter scripture expressly stating that Satan was created.

It may be objected, however, that in thus ascribing creation to the Spirit we contradict those scriptures which ascribe creation to the Son. But we do nothing of the kind. It is true that the Bible does ascribe creation to the Son, but, as we have shown, it also ascribes it to the Spirit; we are therefore shut up to one conclusion, namely, to use the words of a former editor of this paper, that "the Spirit of God is that awful and mysterious power which proceeds from the throne of the universe, and which is the efficient actor in the work of creation and redemption," and that that power was directed by the Son of God, by whom, the apostle declares, "all things were created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." Col. 1:16, 17.

The "all things" of this text must certainly include the angels, and forbids the idea that they are the Spirit of God, unless we are prepared to admit the conclusion that God was without a Spirit until the creation of the angels! God is without beginning, and no matter how long before the creation of the world the angels had their being, there was still back of that an eternity during which God must, if the theory we are examining be true, have existed without a Spirit!

Another insuperable objection to the theory that the angels constitute the Spirit of God, is found in the fact that some of the angels "kept not their first estate," but fell and were cast out of heaven.

Again, the same arguments which are supposed to prove that the angels are the Spirit of God, have even more force to show that one angel, namely, Gabriel, is that Spirit. But the Scriptures teach that the Spirit is omnipresent, while Gabriel is not. Says the psalmist: "Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." Ps. 139:7-10. But that this is not true of Gabriel appears from Dan. 9:21-23; 10:12, 13. It appears from these texts that Gabriel was "sent," and that he went from place to place, and that while with the prince of Persia he was not with the prophet. Certainly these and other considerations which will occur to the careful student of the word, ought to convince anyone that while the angels are only a little higher than man (Heb. 2:7), the Spirit of God is infinitely higher, and a very essential part of God himself. C. P. B.