A defining truth of this present dispensation is the indwelling of the Holy Spirit. We do not read of the Spirit indwelling the saints of God until we have an ascended Christ in glory. As we have seen, the Old Testament saints did not have it—indeed, it was the promise of a future thing given by the Lord Jesus while He was here on earth (John 14:16-17). It depended on His departure: “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7). There is much in John’s Gospel chapters 14 through 16 which speak of this promise. The reason for this revelation at this juncture in the Lord’s earthly ministry is not difficult to discern. The man Jesus was about to leave them, but they would not be left comfortless. The Lord tells His disciples, following the Last Supper, of the indwelling of the Holy Spirit. Not as One who would rest upon them, but as One who would abide, that is to say, remain in them, forever.
It might be asked: Are all believers indwelt with the Holy Spirit or was this promise just for the disciples? The fulfillment of the Lord’s promise came on the day of Pentecost (Acts 2). The Holy Spirit visibly appeared upon the believers at Jerusalem as cloven tongues of fire and “they were all filled with the Holy Ghost” (Acts 2:4). We know from the previous chapter that at least 120 disciples were present in Jerusalem at the time—many more than the twelve (Acts 1:15). But we do not rest our teaching solely on this event. In the book of Acts, we have an historic record of the Holy Spirit acting both within individuals and the Church of God. In the Epistles we find the doctrine concerning these things. In Romans we read: “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His” (Rom. 8:9). This leaves no room for doubt; all who are Christ’s have the Spirit of God dwelling in them. In the epistle to the Ephesians, we have a confirmation of this truth: “In whom also after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:13). It is evident, therefore, that all who possess salvation in Christ have the indwelling of the Holy Spirit. It was not for the twelve alone, nor is it a state limited to the most spiritual of believers, nor is it a passing experience.
We must not confuse the work of the Holy Spirit in quickening souls (John 6:63; Eph. 2:5) with the indwelling of the Holy Spirit. One is “dead in trespasses and sins” (Eph. 2:1) until they are quickened. The Holy Spirit takes the Word of God, that incorruptible seed, and produces life (1 Pet. 1:23). This work of the Spirit is quite distinct from the gift, or indwelling, of the Spirit. Likewise, we should recognize the various aspects of that gift. The sealing of the Spirit (Eph. 1:13) is different from the unction of the Spirit (1 John 2:20). By the sealing of the Spirit we have the assurance of Christ’s mark upon us. The unction, on the other hand, speaks of the believer’s ability to know and discern truth and error: “Ye have an unction from the Holy One, and ye know all things” (1 John 2:20). The Spirit is also given as our earnest (2 Cor. 5:5; Eph. 1:14). I leave it to the reader to search these out. Too often the things which God has distinguished for our instruction are treated as one and the same. They become a blurred mixture of the same muted color. Contrariwise, a study of the different roles which the Holy Spirit plays in the life of the believer is instructive and most encouraging. It is also important not to attach our own meanings to these expressions; one must look carefully at the context in which they are used and not let our fancies go beyond the plain Word of God.
We should not treat these things of which I speak as mere doctrine. We cannot walk as Christians except in the power of the Holy Spirit. The Holy Spirit is a very real and distinct person of the Godhead, and the indwelling of the Spirit in the believer is equally as real. The net effect on the believer should, therefore, be both powerful and eminently practical. This is readily apparent, by way of example, in Paul’s exhortation to the Corinthians: “Do ye not know that your body is the temple of the Holy Spirit which is in you, which ye have of God; and ye are not your own? For ye have been bought with a price: glorify now then God in your body.” (1 Cor. 6:19-20 JND). Far from being a passive presence, the Holy Spirit is the power of the new life in the believer. A new car may be mechanically perfect, but without fuel it cannot run. It is by the Holy Spirit that we give expression to the new life in our walk. “Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal. 5:16).
It is a common misconception that we are sealed with the Holy Spirit the moment we have new life, and yet the Samaritans in the eighth of Acts did not receive the Holy Spirit until Peter and John laid hands upon them. Cornelius, in the tenth chapter, is another example. He possessed new life before Peter ever arrived in Caesarea (Acts 10:2, 22, 44). The man in the seventh of Romans had new life. There was a true desire to do that which was right and pleasing in the sight of God (Rom. 7:15-20)—such desires do not have their source in the flesh—and yet, the individual had no peace or rest; all was doubts and fear (Rom. 7:24). It is not until we arrive at the eighth chapter, when the Holy Spirit is brought in, does he have settled peace. It could hardly be said that Cornelius had settled peace before God. He was “pious, and fearing God with all his house, both giving much alms to the people, and supplicating God continually” (Acts 10:2 JnD). Sadly, many Christians would identify with this position and describe its attainment as the pinnacle of the Christian walk. As to their state of soul, and the assurance of their salvation, one will find that all is uncertain. Cornelius was told by the angel that Simon would come and “tell thee words, whereby thou and all thy house shall be saved” (Acts 11:14). They were quickened; they had new life; but the Word of God does not call them saved. It wasn’t until they heard the words of salvation, and received them, that: “the Holy Ghost fell on them” (Acts 11:15).
I do not suggest that one who has received new life can lose it; truly, when God begins a good work, He will carry it to its end (Phil. 1:6). Nevertheless, we must acknowledge that there was a period in which God worked until we arrived at that settled peace known as salvation. Part of the difficulty lies with failing to recognize that new life precedes believing. A dead person cannot hear let alone believe. Quickening must precede belief: “God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)” (Eph. 2:4). “No man can come to Me, except the Father which hath sent Me draw him” (John 6:44). New life from God must come first, then believing, followed by the sealing of the Holy Spirit. “In whom ye also have trusted, having heard the word of the truth, the glad tidings of your salvation; in whom also, having believed, ye have been sealed with the Holy Spirit of promise” (Eph. 1:13 JnD).
We find no instruction for, or examples of, the believer asking for the gift of the Holy Spirit. It is true that in Luke’s Gospel we read: “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?” (Luke 11:13). However, to take this position now places one in the same condition as the disciples prior to the cross. The disciples of the gospels were representative of that faithful Jewish remnant who looked for redemption in Israel (Luke 2:38; 24:21). For the Jew, the relationship with Jehovah God was a distant one bridged by the Aaronic priesthood established by the law. Jehovah dwelt in thick darkness (1 Kings 8:12). After the cross, however, everything changed. The disciples were brought into a new relationship with God. God had been revealed as Father through the Son. Whereas all had been uncertain, the cross secured peace for the soul and redeemed them from the curse of the law. Between the ascension of Christ and the day of Pentecost the disciples could be found in the upper room at Jerusalem praying. “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” (Acts 1:14). There they were to remain, as instructed, until the baptism of the Holy Spirit. It was a time of great vulnerability—Christ was no longer with them in person and the Holy Spirit had not yet been given. “Wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:4-5). They no doubt prayed in anticipation of this event in answer to what we find in Luke. After this, however, there are no accounts of an individual praying that they might receive the gift of the Holy Spirit. Scripture simply does not support prayer for the Spirit—neither for the indwelling nor for the baptism of the Spirit.