(2) The _impartation of life is ascribed to the Holy Spirit_. This we find, for example, in John 6:63: +"It is the Spirit that quickeneth; the flesh profiteth nothing."+ We find the same thing again in Romans 8:11: +"But if the Spirit of him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you."+ In this passage we have not merely impartation of life to the spirit of man, but the impartation of life to the body in the resurrection of the body ascribed to the Holy Spirit. Man's creation and the impartation of life to man are ascribed to the operation of the Holy Spirit in the first book in the Bible, where we read in Genesis 2:7: +"And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."+ Here we are told that man was created and became a living soul through God's breathing into him the breath of life. This clearly implies that it was through the instrumentality of the Holy Spirit; for the Holy Spirit is the breath of God going out in a personal way.
(3) _The third divine work ascribed to the Holy Spirit is the authorship of divine prophecies._ We find this, for example, in II Peter 1:21: +"For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit."+ Here we are distinctly told that it was through the operation of the Holy Spirit that men were made the mouthpiece of God and uttered God's truth. We find this same thought also in the Old Testament in II Samuel 23:2, 3: +"The Spirit of Jehovah spake by me, and His word was upon my tongue. The God of Israel said, the Rock of Israel spake to me."+ In this passage, also, the authorship of God's prophecies is ascribed to the Holy Spirit. Taking these passages together, we see that three distinctively divine works are ascribed to the Holy Spirit.
3. The third line of proof of the Deity of the Holy Spirit is found in the fact that _passages which refer to Jehovah in the Old Testament are taken to refer to the Holy Spirit in the New Testament_. There are numerous instances of this, not as numerous as in the case of Jesus Christ, the Son, and yet enough to make it perfectly clear that the Holy Spirit occupies the same place in New Testament thought which Jehovah occupies in Old Testament thought.
(1) A striking illustration of this is found in Isaiah 6:8-10; cf. Acts 28:25-27. In Isaiah 6:8-10, we read: +"And I heard the voice of the Lord, saying, whom shall I send, and who will go for us? Then I said, here am I; send me. And he said, go, and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed."+ Here we are distinctly told it is the "Lord," and the context shows that the Lord is the Lord Jehovah who is speaking, but when we turn to Acts 28:25-27, we read these words: +"And when they agreed not among themselves, they departed after that Paul had spoken one word, well spake the Holy Spirit through Isaiah the prophet unto your fathers"+ (notice that in the passage in Isaiah we are told it is the Lord Jehovah who spoke, and here we are told by Paul that it is the Holy Spirit who spake through the prophet), +"saying, go thou unto this people, and say, by hearing ye shall hear, and shall in no wise understand; and seeing ye shall see, and shall in no wise perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them."+ In the one place, the place in the Old Testament, we are told that the Lord Jehovah is the speaker; in the other place, in the New Testament, we are told that the Holy Spirit is the speaker; that is to say, the Holy Spirit occupies the place in New Testament thought that the Lord Jehovah occupies in Old Testament thought. It is noticeable that this same passage in another place is applied to Jesus Christ (John 12:39-41). May it not be that in the _threefold_ "Holy" in the seraphic cry recorded in this chapter in Isaiah (Isaiah 6:3) we have a hint of the tri-personality of Jehovah of Hosts, and hence the propriety of the threefold application of the vision?