John 16:7, 8, 13-15: Twelve times in these verses the Greek masculine pronoun _ekeinos_ (that one, He) is used of the Spirit. This same word is used of Christ in 1 John 2:6; 3:3, 5, 7, 16. This is especially remarkable because the Greek word for spirit (_pneuma_) is neuter, and so should have a neuter pronoun; yet, contrary to ordinary usage, a masculine pronoun is here used. This is not a pictorial personification, but a plain, definite, clear-cut statement asserting the personality of the Holy Spirit. Note also that where, in the Authorized Version, the neuter pronoun is used, the same is corrected in the Revised Version: not "itself," but "Himself" (Rom. 8:16,26). c) The Holy Spirit is Identified with the Father and the Son--and, indeed, with Christians--in Such a Way as to Indicate Personality. The Baptismal Formula. Matt. 28:19. Suppose we should read, "Baptizing them in the name of the Father, and of the Son, and of _the wind or breath_." Would that sound right? If the first two names are personal, is not the third? Note also: "In the name" (singular), not names (plural), implying that all three are Persons equally, The Apostolic Benediction. 2 Cor. 13:14. The same argument may be used as that in connection with the Baptismal Formula, just cited. Identification with Christians. Acts 15:28. "For it seemeth good to the Holy Ghost, and to us." Shall we say, "It seemeth good to _the wind_ and to us"? It would be absurd. 10:38--"How God anointed Jesus of Nazareth with the Holy Ghost and with power." Shall we read, "Anointed .. with _power_ and power?" Rom. 15:13--"That ye may abound in hope, through the power of the Holy Ghost." Shall we read, "That ye may abound in hope, through the power of the _power_"? See also Luke 4:14. Would not these passages rebel against such tautological and meaningless usage? Most assuredly. d) Personal Characteristics are Ascribed to the Holy Spirit. The Holy Spirit is represented as searching the deepest and profoundest truths of God, and possessing knowledge of His counsels sufficiently to understand His purposes (1 Cor. 2:10, 11). Could a mere influence do this? See also Isa. 11:3; I Pet. 1:11. Spiritual gifts are distributed to believers according to the _will_ of the Spirit (1 Cor. 12). Here is wisdom, prudence and discretion, all of which are distinguishing marks of personality. The Spirit not only bestows spiritual gifts, but bestows them discreetly, according as He thinks best. See John 3:8 also. The Spirit is said to have a _mind_, and that implies thought, purpose, determination: Rom. 8:27, cf. v. 7. Mind is an attribute of personality. e) Personal Acts are Ascribed to the Holy Spirit. The Spirit _speaks_: Rev. 2:7 (cf. Matt. 17:5--"Hear ye him.") It is the Spirit who speaks through the apostles (10:20). Speech is an attribute of personality. The Spirit _maketh intercession:_ Rom. 8:26 (R. V.), cf. Heb. 7:25; I John 2:1, 2, where Christ is said to "make intercession."