The Divinity (or otherwise) of the Holy Spirit is contentious for several reasons - it is the nub of the Arian vs Trinitarian debate, not because the divinity of the Holy Spirit itself is disputed, but because the OP's question assumes the personhood of the Holy Spirit.
Put another way, both Trinitarians and Arians, etc, all assume the divinity of the Holy Spirit, but the point at which they differ is about whether the Holy Spirit is a distinct person from the the Father and Son.
Both groups agree that by the simple Hebrew parallelism of Acts 5:3, 4, the Holy Spirit is equated with God as the OP documents. The appendix 1 below has more examples of this. However, Arians usually assert that the Holy Spirit is the power and influence of the Father and/or Son and so the divinity of the Holy Spirit is not in dispute; Trinitarians (without proof here) assert that this is evidence of the personhood of the Holy Spirit. Thus, all that can be established from Acts 5:3, 4 is the divinity of the Holy Spirit.
Personhood of the Holy Spirit
The real "problem", or point of issue in technical Theology (Theories of God and Godhead) is the distinct personhood of the Holy Spirit or otherwise. However, this is now straying too far from the OP's question so I have placed a little material in appendix 2 below.
APPENDIX 1 - Holy Spirit Divinity by Parallelisms
The Bible often uses parallelism is establish an implicit fact or pattern, Here is a sample:
- Acts 5:3, 4 equates lying to God and lying to the Holy Spirit
- Acts 10:38 equates the Holy Spirit with the presence of God
- Comparing Rom 1:2-6 and 16:26 we find that The Holy Spirit has the authority of God
- 1 Cor 12:4-6 equates the Holy Spirit with the one Lord and God
- Job 33:4, Eze 37:14, Rom 8:2, 10, attributes the source of life to the Holy Spirit
- Titus 3:4-6, 1 Peter 1:2 attributes the Holy Spirit as the source of spiritual life
- Psalm 104:30 and Gen 1:2 both declare the Holy Spirit as the creator
- Heb 9:14 also declares the Holy Spirit an essential part of Salvation.
- 2 Cor 3:17 calls the Holy Spirit “Lord”.
- Comparing Isa 63:10 with Num 14:11 shows that grieving the Holy Spirit is equivalent to grieving God.
- 2 Sam 23:2, 3 makes clear that the Holy Spirit speaking is the voice of God
- 1 Cor 3:16, 17, 6:19, 20 – the indwelling Holy Spirit is a divine presence
- 1 Cor 12:11, 28 – the Holy Spirit distributing gifts is equivalent to the will of God
APPENDIX 2 - Personhood of the Holy Spirit
Matt 3:16, 17, 28:19, Mark 1:10,11, Luke 3:21, 22, John 1:32, 14:26, 15:26-16:14, Acts 10:38, Rom 1:2-4, 1 Cor 6:11, 12:2, 3, 2 Cor 13:14, Gal 3:11-14, Heb 9:14, 10:29, 1 Peter 1:2, 3, 4:14. Note that these passages refer to the Holy Spirit as a separate person distinct from the Father and Son. The most unambiguous case of this is when the sin of blasphemy is discussed (see below).
- The passages in John 15:26 – 16:14 repeatedly talk about the Holy Spirit as a separate person from either the Father or Jesus.
- 1 Cor 2:10, 11 (see also Isa 40:13, 14) also identifies the Holy Spirit as a separate person because of His teaching and instructing function. See also Rom 15:19 and Ps 104:30.
- In Matt 12:31, 32, Mark 3:28, 29, and Luke 12:8-10 the unforgivable sin is defined as blasphemy against the Holy Spirit. This is an expansion of Isa 63:10-14 where people grieved the Holy Spirit. Such a sin would not be even possible if the Holy Spirit were not both a person and divine. Note further, that these passages make a clear distinction between sinning against the Son or Father as opposed to the Holy Spirit, again, showing that the Holy Spirit is a distinct person.
In 1 Cor 12:11 it is the Holy Spirit who decides about spiritual gifts and their distribution. This passage attributes volition and sentience to the person of the Holy Spirit.
- In Acts 7:51, 1 Thess 5:19, Eph 4:30 we have various people resisting or spurning the Holy Spirit and in Acts 15:28 the Holy Spirit’s opinion is consulted.
Possibly the best verses to demonstrate the individuality and personhood of the Holy Spirit is found in Rom 8:26, 27, which says –
In the same way, the Spirit helps us in our weakness. For we do not
know how we ought to pray, but the Spirit Himself intercedes for us
with groans too deep for words. And He who searches our hearts knows
the mind of the Spirit, because the Spirit intercedes for the saints
according to the will of God.
Blasphemy Against the Holy Spirit and the Unforgivable Sin
The NT makes an interesting claim about the sin of blasphemy against the Holy Spirit in Matt 12:31, 32, Mark 3:28, 29, and Luke 12:8-10. This sin, it appears, cannot be forgiven.
And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Matt 12:31, 32.
The question naturally arises: How is it possible that blasphemy against the Holy Spirit cannot be forgiven but blasphemy against Jesus can be forgiven? Does the Holy Spirit have some especially exalted status?
The problem here is not a matter of status but function of the Holy Spirit. Before dealing with this let us establish what blasphemy actually is. Generally, it means (BDAG), “to speak in a disrespectful way that demeans, denigrates and maligns”. However, the NT provides a more precise meaning when God is involved.
In Matt 9:3, 26:65, Mark 2:7, 14:64, Luke 5:21, John 10:33-36, blasphemy means to claim to be God, or presume the prerogatives and function of God, that is to usurp the place of God (including the Holy Spirit), for example by presuming to forgive sins, Mark 2:7. Thus, blasphemy against the Holy Spirit would be usurping His place by presuming to have the function of the Holy Spirit (see above), namely, producing the fruit of the Spirit, trying to reform the life, acting as conscience for others, forgiving sins, trying to confer supernatural abilities on others, etc; all of which are the exclusive job of the Holy Spirit.
Now, if one is usurping the place of the Holy Spirit, then that effectively shuts out the essential work and influence of the Holy Spirit in the person’s life, thus excluding that person from spiritual perception or even the felt need to confess sin. Without the Holy Spirit, it is impossible to be a Christian (Rom 8:9).
Such a person is beyond the reach of the Holy Spirit’s miraculous work. The person then shuts himself away from heaven’s work and feels no need of salvation and becomes spiritually self-delusional. No wonder that forgiveness is excluded, not by God but by the actions and decisions of the person.