7. Indwelling of the Holy Spirit
INDWELLING OF THE SPIRIT
Let us prayerfully study the subject of "The Indwelling of the Holy Spirit." In the outset we must confess that there are various and conflicting opinions, even among brethren, concerning this subject. Whatever the Bible teaches on the subject is not contradictory. We should all be certain that we teach only what God says about the Holy Spirit and his work, as well as upon all other Bible topics and doctrines.
All positions should be charitably viewed on most con-troversial religious subjects. Especially should this be true concerning the "Indwelling of the Holy Spirit" in the Christian. The--Holy Spirit either (1) really and truly dwells in us faithful Christians--in a personal manner, or (2) he dwells in us in some other manner, or (3) else he does not dwell in us at all. This latter position would force one to make void many plain and easily-understood scriptures; so we dismiss it at once, and turn our attention to the first two views.
No Need Of Strife
I see no reason for disturbance among us over this question so long as all believe and teach that the Holy Spirit does dwell in faithful and obedient children of God in some way. The honest but misguided interpretations which may be made in trying to show how the Spirit dwells in us should not, by those on either side, disrupt brotherly love and unity, and ravage our brotherhood. There are many reasons why one's position as to how the Holy Spirit dwells in us should never be made a test of fellowship. The only reason which needs to be stated now is, that to all who obey the gospel from the heart, the promise will be fulfilled as God planned it, whether Or not we understand "how" the Spirit dwells in us.
Consider Our Spirit
We believe and teach that each man has a soul or spirit in his body. Without understanding much about it, we accept by faith the fact--and the Bible doctrine--of the hu-man spirit. Certainly such understanding is not essential to the possession of a soul or spirit. Well do I remember when I learned--I must have been four or five years old--that I have a soul. I had not read such Scriptures as Matthew 10:28; Matthew 16:26; Micah 6:7; Daniel 7:15; James 1:21; 1 Peter 3:1-4; Acts 7:59; Revelation 6:9-11; 2 Corinthians 4:16-18; 2 Corinthians 5:6; 2 Corinthians 5:8; Ecclesiastes 12:7; and Hebrews 12:9.
I have been preaching the gospel for fifty years, and I still do not claim to fully comprehend the glorious doctrine of the human soul, or spirit. I could not prove that I have a soul or spirit in any way other than by the Bible. I can not prove it by my feelings, for my spirit does not dwell in me in any miraculous manner. I have the word of God for the fact of it, and that is good enough for me. So far as I know a heathen might hear and obey the gospel and be saved, before ever hearing that he has a soul. Our ignorance of the human spirit does not exclude us from having a spirit. This matter is over on the divine side, and God will look after the mysteries connected therewith.
Factious men could cause strife and division over almost anything, or nothing, if permitted to do so. Free and full discussion should be had by sincere men on all matters thought to merit discussion. Of course, there are certain errors which' are more dangerous than others.
Things Not Revealed
"The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children." (Deut. 29:29.) There are some things which God has not revealed, and we should be content with revealed things. We should leave all else to Him who doeth all things well.
Does The Holy Spirit Dwell In Us?
"Then. Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38.)
"And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him." (Acts 5:32.)
"But 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. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 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." (Romans 8:9-11.)
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3:16.)
"Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Corinthians 6:19.)
"He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit." (1 Thessalonians 4:8.)
"These be they who separate themselves, sensual, having not the Spirit." (Jude 1:19.)
"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of promise." (Ephesians 1:13; cf. Ephesians 4:30.)
These are a few of the scriptures which teach that we, as Christians, have the Holy Spirit dwelling in us. Upon this fact we should all be united, as we have been ever since I have been a member of the church. However, there are some who hold theories which logically would deny that the Holy Spirit now dwells in us at all, that is, in any real sense.
A False Impression
Before we examine some of those theories, I relate a story told by a Mr. Scott, Ph.D., of Chattanooga, in our de-bate at Carbon Hill, Ala., many years ago. He said a foreigner came to America, met one of our gospel preachers, from whom he learned the truth. He was baptized, as was the Ethiopian, upon a simple confession of his faith in Christ, then went on his way rejoicing. (Acts 8:35-39.) Later he urged the preacher to go to his native country to teach and baptize his beloved parents--for he was confident that they, too, would be converted by the example of the Eunuch, if he would go teach them. The preacher could not go, but insisted that his new convert return home and teach his parents. The hopeful man returned, and read to them the story in Acts 8. Sure enough, they wanted to be baptized immediately. The son had never baptized anyone--in fact, he had never witnessed a baptizing except his own; he distrusted his ability, but fearfully agreed to baptize his parents, as they urged. In the water, he lifted his hand to say a few words, a sort of ceremony, stating that he was baptizing them "in the name of the Father, and of the Son,--" but forgot the other person in the Godhead! Finally, after much embarrassment, he said, "--Lord, I can't think of the name of the other one just now, but I'm sure it will make no difference, for he has not been on earth since Pentecost in the first century." Of course, this story misrepresented me and my understanding of the Holy Spirit and his work. I believe the Holy Spirit dwells in Christians today.
Our Subject and Acts 2:38
Let us take Acts 2:38 for a text on the subject of the in-dwelling of the Holy Spirit. I shall examine some of the theories which I have heard and read in my fifty years as a preacher. Read carefully the text: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall re-ceive the gift of the Holy Ghost." (Acts 2:38.)
I. "Gift Is The Baptism Of The Holy Ghost"
Mr. C. J. Weaver (in the Nichols-Weaver Debate) contended that the "gift" of the Holy Ghost in Acts 2:38 is a promise of "Holy Ghost Baptism." He claimed Holy Ghost Baptism would bring a "second blessing" called "sanctification," and might be received years after baptism in water, or might never come, to one who is saved.
1. What Peter called the "gift of the Holy Ghost" was promised to all who would repent and be baptized for the remission of sins. It is not easy to see how this promise might not be fulfilled at all!
2. Another objection to this theory that the "gift" in Acts 2:38 is Holy Ghost baptism, is the fact that in A. D. 64 there was only "one baptism." That year Paul wrote, "There is . . . One Lord, one faith, one baptism." (Ephesians 4:5.) The theory would have two baptisms in force ever since Pentecost. Peter promised the gift of the Holy Ghost after repentance, baptism, and the remission of sins. (Acts 2:38.) The "one baptism" is water baptism, as in the great com-mission. (1) It was to be performed by those doing the "go-ing" and the "teaching." (Matthew 28:19.) But' only Christ could baptize with the Holy Spirit. (Matthew 3:11; John 1:33-34.) (2) It was in the name of the Father, Son, and Holy Spirit. (Matthew 28:19.) This shows that the baptism of the great commission is water baptism, since Spirit baptism would not be in the name of the Spirit. (3) It was to con-tinue "always, even unto the end of the world." (Matthew 28:19-20.) Since there was only "one baptism" (Ephesians 4:5) in A. D. 64, and that was water baptism, it follows that Holy Ghost baptism had served its purpose of qualifying the apostles and confirming the word at the house of Cornelius, and ceased.
3. Again: Holy Spirit baptism, in every case called such in the divine record, was accompanied by speaking in for-eign languages or tongues. (Acts 2:4; Acts 10:44-46.) But there was no speaking in tongues connected with receiving the "gift" of the Holy Spirit in Acts 2:38-41.
4. When the apostles were baptized with the Holy Spirit early on Pentecost, and before the multitude came togeth-er, they were inspired to preach the gospel "with the Holy Ghost sent down from heaven." (Acts 2:4; John 16:13; 1 Peter 1:12.) But no such inspiration was bestowed on those bap-tized in obedience to Peter's sermon on Pentecost. (Acts 2:38.) They rather "continued . . . in the apostles' doctrine" or teaching. (v. 42.) This again shows they did not receive what the apostles did early that day.
5. Furthermore, nobody except the apostles is said to have performed any miracles following Pentecost for per-haps two years or more. "Many wonders and signs were done by the apostles." (Acts 2:43.) "With great power gave the apostles witness of the resurrection." (Acts 4:33.) Why does it not say, "And by those they baptized?" Again we read: "And by the hands of the apostles were many signs and wonders wrought among the people." (Acts 5:12.) Then it says, "And of the rest durst no man join himself to them." (v. 13.) No man among the disciples would dare claim to be in the class with the apostles, or join them, by claiming their miraculous powers. "But the people magnified them." (v. 13.) All this shows that those receiving the "gift" Peter promised were not "baptized" with the Holy Spirit, as were the apostles.
6. Some have contended that since the "baptism" of the Holy Spirit is called a "gift" (Acts 11:15-17; Acts 10:45), and Peter promised the "gift of the Holy Ghost" (Acts 2:38), that therefore Peter promised the "baptism" of the Holy Ghost to those whom he commanded to be baptized in water. This is a very weak argument: one might as well argue that because a sprinkle of rain, and a cloud-burst of rain, are both gifts of rain--therefore a sprinkle is a cloud-burst or a downpour!
7. If Holy Spirit baptism is the only "gift" of the Spirit, and Holy Ghost baptism has ceased (as we just showed), then it follows that this theory of Acts 2:38 would leave no gift of the Holy Ghost for any people this side of A. D. 64. (Ephesians 4:5.) Is this where Mr. Scott got his story? I believe I have the "gift" promised in Acts 2:38, the "ordinary" gift of the Spirit.
"Holy Spirit Baptism Is Part Of The New Birth"
I have met other modern 'Holiness' debaters who contended that the "gift of the Holy Ghost" is the "Baptism of the Holy Spirit," but that it is a part of the new birth not a "second blessing" and is necessary to the remission of sins.
However, Peter promised the "gift of the Holy Ghost" after remission of sins. He said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38.)
II. "Laying-On-Of-Hands Measure"
Another theory is that Peter meant that if his audience would "repent, and be baptized . . . for the remission of sins" they would receive the "gift of the Spirit"--that is, the apostles would lay hands on them and bestow the Spirit on them, as in Acts 8:18; Acts 19:5-6.
1. But according to this theory, Mr. Scott's story would be true, and the Spirit has not been on earth since the last apostle died, about the close of the first century! For it was "through the laying on of the apostles' hands the Holy Ghost was given" at Samaria. (Acts 8:12; Acts 8:16; Acts 8:18.) This was not the "baptism" of the Spirit, which only Christ could administer. (Matthew 3:11; John 1:33-34.) But the apostles had power to lay hands on some and bestow miraculous gifts of the Spirit. Paul "laid his hands on them, and they received the Holy Ghost, and spake with tongues and prophesied." (Acts 19:6.) This is the gift which would cease at the death of the apostles, and not the "ordinary" gift of Acts 2:38. There is not a word said on Pentecost, nor for two or three years afterward, about the apostles' laying hands on any to bestow upon them the miraculous gift of the Spirit. (Acts 6:6 is the first recorded instance.)
2. Again: the laying-on-of-hands measure of the Spirit be stowed miraculous gifts. (Acts 19:5-6.) But there is no men-tion of miraculous gifts bestowed by the apostles in the Jerusalem church for perhaps two or three years after Pen-tecost. Instead of the Spirit's ceasing from the earth (after there would be no more apostles to lay on hands), Jesus said the Spirit would "abide with you forever." (John 14:16.) And Peter promised the "gift" of the Spirit, and in the next verse added, "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2:38-39.) Instead of the promise of Acts 2:38 only being for some Christians, and only during the lifetime of the apostles, Peter says, (1) "the promise is unto you"--the Jews on Pentecost who would obey the gospel; (2) "and to your children"--this included their infants when they later in life obeyed the gospel, even in old age; (3) "and to all that are afar off"--this takes in the Gentiles all over the world; (4) "even as many as the Lord our God shall call." This takes us in, for Paul says we are "called" by the gospel. (2 Thessalonians 2:14.) Again he says we are "called in one body." (Colossians 3:15.) Therefore the promise of Acts 2:38 is for "as many as the Lord our God shall call" into the one body, the church, by the gospel. Surely this did not also cease at the death of the last apostle!
3. Again: Since only the apostles wrought any miracles in the Jerusalem church at that time, and for two or three years after Pentecost (Acts 2:43; Acts 5:12), and since the laying-on-of-hands by the apostles was to bestow miraculous power, it follows that the "gift" of the Spirit promised in Acts 2:38 was not the temporary "gift" bestowed by the laying on of the apostles' hands.
4. Disciples at Rome had the 'ordinary' gift of the Spirit (Romans 8:9-11) without the laying on of an apostle's hands. Later Paul wrote them, "I long to see you that I may impart unto you some spiritual gift to the end ye may be established." (Romans 1:11.) They had repented, been baptized for the remission of sins, and had received the promised "gift" of the Holy Spirit, which was non-miraculous, prior to Romans 1:11.
5. The scriptures at the beginning of this lecture show clearly that all Christians had the "gift" of the Holy Spirit in New Testament times. But not all had had apostles' hands laid on them to bestow a miraculous gift of the Spirit. (Romans 1:11; Romans 8:9-11.) All had the "gift" promised upon the conditions of repentance and baptism for remission. (Acts 2:38.) There were many Christians in many countries who never saw an apostle so as to receive the Spirit by laying on of his hands.
6. The "ordinary" or non-miraculous "gift" of the Spirit as promised in Acts 2:38 was found among the disciples two or three years after Pentecost when the seven were appointed. They were "full of the Holy Spirit" before the apostles laid their hands upon any of them. The apostles said, "Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." (Acts 6:3.) "And they chose Stephen, a man full of faith and of the Holy Ghost . . ." (v. 5.) They brought the seven to the apostles, and "they laid their hands on them." (v. 6.) Then "Stephen" (one of the seven) did "great wonders and miracles among the people." (v. 8.) Another one of them (Philip) did miracles in Samaria. (Acts 8:5-13.) They first had the Spirit--were chosen be-cause already they were "full of the Holy Ghost" (v. 3) before the apostles laid hands on them. (v. 6.) Miracles followed the laying on of the apostles' hands. (v. 8.) We have now what they had before the apostles laid hands on them---the ordinary "gift" of the Spirit, the non-miraculous "gift."
7. We have the same measure of the Spirit that all who then obeyed Acts 2:38 received. Peter said, "We are his witnesses of these things; and so is also the Holy Ghost, whom God bath given to them that obey him." (Acts 5:32.) Christ "became the author of eternal salvation unto all them that obey him." (Hebrews 5:9.) But the Holy Ghost is "given to them that obey him." (Acts 5:32.) Therefore, all the saved had the Holy Spirit dwelling in them. But not all the saved did have the miraculous gifts given by laying on of the apostles' hands.
8. Do you, my friends, believe that Acts 2:38 is good scrip-ture now? this year? Remember; according to this theory, no one since the days of the apostles has received the "gift" of the Holy Spirit promised to all Christians. Is Acts 2:38 applicable to sinners now, when they ask what to do to be saved? If some were to come now, and ask, "What shall we do?" should I say in reply, as Peter did then, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost"? Or, should I water it down, and say, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall NOT re-ceive the gift of the Holy Ghost--for he has not been on earth since the days of the apostles, nineteen hundred years ago"???? Would I be honest to quote Acts 2:38 to sinners today, without explaining that (according to this theory) some part of this answer to sinners in the first gospel ser-mon is not good now? Then how would I deal with the next verse, which says the promise is to all who are called by the gospel of Christ? This "promise" is to all who are "called" into the one body! (Acts 2:38-39; 2 Thessalonians 2:14; Colossians 3:15.) O! yes, I have obeyed Acts 2:38, and by faith claim its promise, as in v. 39 also. I believe it is still "good" scripture today!
III. "Must Be Miraculous If In Us"
Another theory is that if the Holy Spirit is really in us as Christians, he must be in us "miraculously." Those who hold this view remind us that when Paul laid his hands on the twelve disciples at Ephesus, they received the Holy Spirit in a MIRACULOUS degree, for "they spake with tongues and prophesied." (Acts 19:5-7.)
1. We have just called attention to the fact that this was a miraculous measure of the Spirit, and not the "ordinary" measure common to all Christians. (Acts 2:38; Acts 5:32; 1 Corinthians 3:16; 1 Corinthians 6:19-20; 1 Thessalonians 4:8.)
2. To say one could not have the Holy Spirit without having miracle-working power is to contradict the Scriptures. John the Baptist was "filled with the Holy Ghost from his mother's womb." (Luke 1:15.) Yet we read, "John did no miracle." (John 10:41.) Here is a man "filled with the Holy Ghost," and yet he "did no miracle."
3. The human spirit came from God at birth, and returns to God at the death of the body. (Ecclesiastes 12:7.) God is the "Father" of our spirits. (Hebrews 12:9; 1 Corinthians 2:11; Daniel 7:15; Matthew 10:28.) "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" (Matthew 16:26.) Now my point is this: this spirit, or soul, dwells in man--in a natural way--not miraculously. It is just man's own idea that the Holy Spirit could not dwell in him unless in some miraculous degree. We cannot "feel" the human spirit in us, as we might feel and observe a growing tumor in the body. It seems that God has sought to do as many things as infinite wisdom thought best in an ordinary way, and in harmony with the laws of nature. He does not trifle with his miraculous powers, as a child might play with toys. God knows that if he does not honor his own laws of nature, he will create on man's part distrust in these laws, and man would soon distrust all natural laws. This would mean ruin and havoc to the human race. If God were to unnecessarily feed us with manna for a few years, we would not farm and work, and at the end of his miraculous care there would be famine and starvation in the earth. Man's extremity is said to be God's opportunity. God does not do for man that' which man can do for himself. Man had rather be inspired than to study the Bible to know the truth. Man had rather be miraculously healed than to live wisely and seek nat-ural remedies. Man would have thought that the soul must be in us in some observable and miraculous manner, for it will mean nothing to be merely told in the Scriptures that man has a soul, or spirit. So of the "gift of the Holy Ghost." Man does not want to walk by faith; he wants something visible, and for display. If you doubt all this, read 1 Corinthians 14.
4. Some say they cannot comprehend the Holy Spirit's being in all faithful Christians. It is a matter of faith. I cannot comprehend the soul, or spirit, which dwells in me, any more than I can the idea of any such Being as the Holy Spirit--but I believe it. I cannot comprehend the infinity of space, nor gravity, atoms, the wind, a thought, and other things invisible. But I believe! I am not a naturalist, nor a materialist.
5. Some say they see no reason for the Holy Spirit to be in us in any real sense, unless he is to be in us "miraculously." However, this question is not to be settled by what man thinks, or can understand in his fleshly mind; but the question is, "What saith the Scripture?" (Galatians 4:30.) If God's word is regarded by you as having weight, then read again Acts 2:38 and see if you are accepting what it says.
IV. "Representatively--By The Word"
Still another theory of the manner in which the Holy Spirit dwells in true Christians, is that the Godhead (or Trinity) dwell in us only "representatively." It is thought that God (the Father, 1 John 4:12; 15; 2 John 1:9), and the Lord Jesus Christ (Colossians 1:27; 2 Corinthians 13:5), dwell in us--but that they do so only in the person of the Holy Spirit;--and that only the Spirit dwells in us. He is in us to "represent" the Father and the Son; then they claim the Trinity or Godhead--all three: Father, Son, and Spirit--dwell in us "representatively" by the word's dwelling in us. Those who hold this view claim that the word is really and actually in us. But by the time they are through talking, it is clear that they do not think the Holy Spirit is in us in any real sense, like the word is in us, actually, and in fact.
1. Peter promised unto all who would repent and be baptized for the remission of sins, "the gift of the Holy Spirit." (Acts 2:38-39.) Peter spake of the "Holy Ghost, whom God bath given to them that obey him." (Acts 5:32.) "Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Corinthians 6:19.) "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?" (1 Corinthians 3:16.) (This very question indicates that they might not know by their own reasoning that the Spirit was in them.) If God had wanted to tell us that the Holy Spirit is really and actually in us, as Christians, how could he have chosen words more effective for the purpose than he has used?
2. Peter uses the word "receive"--"ye shall receive the gift of the Holy Ghost." (Acts 2:38.) Remember: this was a "gift" to be "received" after repentance, after baptism, and after remission of sins. (Acts 2:38.) And it was to be "re-ceived" because they had obeyed the commands of Acts 2:38. Remember the words: "The Holy Ghost, whom God hath given to them that obey him." (Acts 5:32.)
Now, this was after they had received the word. They had already "received" the word, but they had not "receiv-ed" the "gift of the Holy Ghost." (1) They asked what to do, (Acts 2:37.) (2) "Then Peter said . . . Repent, and be baptized every one of you in the name of Jesus Christ for the re-mission of sins." (3) "And ye shall receive the gift of the Holy Ghost." (Acts 2:38.) Here the "gift of the Holy Ghost" was to be after repentance, and after baptism. But the re-ceiving of the word came before baptism. "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." (Acts 2:41.) It follows, therefore, that receiving the "word" was not the same as receiving the "gift of the Holy Ghost" promised by Peter.
3. Furthermore, the Spirit was promised after repentance, baptism, and remission of sins (or salvation). (Acts 2:38.) But the "word" was to be received before salvation or re-mission of sins. Christ put salvation after baptism (Mark 16:15-16), and Peter put the "gift of the Holy Ghost" after baptism. (Acts 2:38.) But Luke says, "They that gladly received his word were baptized." (Acts 2:41.) So they received the "word" before they were baptized and saved before remission of sins. James put the receiving of the "word" before salvation when he said, "Receive with meek-ness the engrafted word, which is able to save your souls." (James 1:21.) So we have (1) "Receive" the "word" before salvation, and in order to salvation, and (2) again, "Received" the "word" before baptism (Acts 2:41; Acts 2:38); but (3) "yea shall receive the gift of the Holy Ghost" subsequent to your repentance and baptism. (Acts 2:38.) Therefore "receiving" the "word" was not the same as receiving the "gift" of the Spirit, which is after baptism.
4. Peter promised the "gift of the Holy Spirit" to those who repented, were baptized, and had remission of sins-- promised the Spirit to saved people. (Acts 2:38.) He speaks of the "Holy Ghost, whom God hath given to them that obey him." (Acts 5:32.) Of course, those who "obey him" are saved. (Hebrews 5:9.) But the "word" is for sinners at first --for those not saved, and is essential to their salvation. (James 1:21; Romans 1:16; Mark 16:15-16.) Hence, the reception of the "word" by the sinner is not "the gift of the Holy Ghost" promised by Peter. (Acts 2:38.)
5. If the gift of the "word" is the same as "the gift of the Holy Ghost" promised by Peter (Acts 2:38), why did he not say what he meant? Why did he not say, "And ye shall receive the gift of the holy word?"--No, he did not say this, for they received the word (v. 41) before baptism, before remission of sins, and before the reception of the Spirit. (Acts 2:38; James 1:21.)
6. It is argued that to "Let the word of Christ dwell in you richly" (Colossians 3:16), and to "Be filled with the Spirit" (Ephesians 5:18), mean the same thing--and that, hence, the Spirit dwells in us by the "word's" dwelling in us. The context here shows that this refers to being "filled" with the influence of the Spirit. The Ephesians already had been "sealed with that Holy Spirit of promise." (Ephesians 1:13.) They had the gift of the Spirit promised by Peter (Acts 2:38) to all who would by faith repent and be baptized for the re-mission of sins, and promised to "all that are afar off." The Ephesian Christians who were Gentiles had been "afar off." (Ephesians 2:11-18; Acts 2:38-39.) Then in Ephesians 4:30 we read: "Grieve not the Holy Spirit of God, whereby ye are sealed." They already had the "gift" of the Holy Spirit as promised in Acts 2:38, so now Paul is saying, "You partake of his influence through his word which you are to let dwell in you richly." "Be not drunk with wine . . . but be filled with the Spirit." (Ephesians 5:18.) The heathen would fill up on wine, and depend upon strong drink for his religious enthusiasm and religious excitement; but Paul exhorted the Ephesians to get their enthusiasm and religious excitement from the Holy Spirit as they were to let his word dwell in them richly and partake of his exciting and revolutionizing divine thoughts and truths. But they already had the gift of the Holy Spirit. (Ephesians 1:13; Ephesians 4:30.) The Spirit had been given unto them when they obeyed the gospel. (Acts 5:32.)
7. In summing up these reasons, with additional ones, let us note that the "hearing of faith" of Galatians 3:5 has reference to the Christian system of faith, and does not mean that the Spirit is given when one hears the gospel. One translation says, "Obedience of faith." This passage (Galatians 3:5) is in a context which speaks of the Spirit as "ministered" by the one who wrought miracles among them, obviously some apostle. (Acts 8:18; Acts 19:6.) This is, therefore, not the ordinary gift of the Spirit promised in Acts 2:38, but the miraculous measure which passed away after the days of the apostles.
8. "Hearing" comes before faith (Romans 10:17), but the or-dinary gift of the Spirit promised in Acts 2:38 comes after faith. "After that ye believed, ye were sealed with that Holy Spirit of promise." (Ephesians 1:13; Acts 2:38-39.)
9. The mere "hearing" of the word enters into the heart before faith, and often without faith following it at all. "Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved." (Luke 8:12.) Surely, these did not have the Holy Spirit in their hearts, just be-cause they had the word in their hearts, and before and without faith and salvation. (1) Christ said they were "they that hear." (2) He says the word was in their hearts but the devil took it "out of their hearts lest they should be-lieve and be saved." (Luke 8:12.) The "promise of the Spirit," in Acts 2:38-39, was to saved people, not to unbe-lievers, and lost sinners.
10. The word of the Holy Spirit is first of all for those unsaved. James says, "Receive with meekness the engrafted word, which is able to save your souls." (James 1:21.) Here the sinner, the unsaved or child of the devil, is to "receive" the implanted word before salvation, and in order to salva-tion. But the gift of the Holy Spirit, promised in Acts 2:38-39, is to be received after remission of sins.
11. The word is received before baptism, and before salvation. (Acts 11:13-14; James 1:21; Luke 8:12.) Salvation comes after baptism. (Mark 16:15-16; 1 Peter 3:21.) "Then they that gladly received his word were baptized." (Acts 2:41.) But the Spirit was not received by them until after repentance, baptism and remission of sins. "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38.) Note: (1) They heard the word. (Acts 2:22; Acts 2:36-37.) (2) They gladly received the word and asked what to do. (Acts 2:41; Acts 2:37.) (3) Peter told them to repent and be baptized for the remission of sins, and urged them to be saved. (v.. 40.) (4) He promised that if they would "Repent and be baptized . . . for the remission of sins," they would "receive the gift of the Holy Ghost." (Acts 2:38.) (5) He said this gift or promise would include "as many as the Lord our God shall call." (Acts 2:39.) (6) We are called by the gospel. (2 Thessalonians 2:14.) "Called into one body"--the church. (Colossians 3:15; Colossians 1:18; Ephesians 1:22-23; Ephesians 2:16; Ephesians 5:23.) Hence, the promise of the gift of the Holy Spirit in Acts 2:38-39 is to all who obey the gospel call, and by obedience come into the one body of Christ, the church--is to all those who are saved.
12. The gift of the Holy Ghost was not promised in Acts 2:38 to sinners and unsaved persons before baptism, and before remission of sins. But it says, "Repent, and be baptized . . . for the remission of sins, and ye shall receive the gift of the Holy Ghost."
13. But they received the word, in Acts 2, before they were baptized, and before they received the gift of the Holy Spirit. It says, "Then they that gladly received his word were baptized." (Acts 2:41.) Note: (1) They "received" the word before baptism. (v. 41.) (2) They were promised the gift of the Holy Spirit after baptism and remission of sins. (Acts 2:38.)
14. Since the sinner is unsaved before he is baptized, (Mark 16:16; Acts 22:16; Acts 2:38), but "gladly received the word" before baptism, therefore, the sinner receives the --word, and that before he is saved--while he is a sinner while he is a child of the devil--and before he is baptized, before he receives remission of sins, and the gift of the Holy Spirit. (Acts 2:38-39.) O yes, the record says, "Then they that gladly received his word were baptized." (Acts 2:41.) If the "gift of the Holy Spirit" promised here is in the word like the medicine in a capsule, as is true of the teaching and converting power of the Spirit, then the sinner, un-saved person, actually a child of the devil, receives the "gift of the Holy Ghost" before baptism, and before remission of sins, by receiving the word gladly before these things. (Acts 2:41; Acts 2:38-39.)
15. The word is received to make one a child of God. The sinner is to be born again "by the word of God." (1 Peter 1:23; James 1:18; 1 Corinthians 4:15.) Then after the new birth, and because one is already a son, or a child of God, he is given the Spirit to dwell in his heart. (Galatians 4:6.)
16. The sinner receives the word before baptism. (Acts 2:41.) But he receives the Spirit after he is baptized into Christ. (Romans 6:3.) Speaking of Christ, Paul said, "In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise." (Ephesians 1:13.) This means after they believed obediently, after they by faith were baptized into Christ. (Galatians 3:26-28.) "IN WHOM"--they were sealed with the Holy Spirit of promise--made in Acts 2:38.
17. One is a child of God because he has been baptized into Christ. (Galatians 3:26-28.) And "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father." (Galatians 4:6.) But the word is received before they are baptized into Christ. (Acts 2:41; Romans 6:3.) Therefore, the word is received before one is a son, or a child of God, and while he is a child of the devil. The Holy Spirit, by the word, operates upon the sinner from without--until he by the Spirit is led far enough to be baptized into Christ the Spirit does not dwell in him. The Holy Spirit does not dwell in the unsaved, does not dwell in the children of the devil. (John 8:44; 1 John 3:10; Acts 13:10.) But the Spirit first makes us sons of God, and then dwells in us "because ye are sons." (Galatians 4:6.)
18. The gift of the Holy Spirit comes immediately after we obey the imperatives in Acts 2:38, as promised in that verse, and in verse 39. Peter said, "And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him." (Acts 5:32.) Note: (1) the sinners must obey the Lord, as in Acts 2:38; Acts 5:32 . (2) After they "obey him" they are given the Holy Spirit himself to dwell in them, and (3) all who obey the gospel thus have this gift of the Spirit himself. He is given to all them that obey him. (Acts 5:32.) They have the Spirit, whether or not they realize it.
19. One is not a child of God for months, and years with-out the Spirit dwelling in him, in the ordinary gift of Acts 2:38. "If any man have not the Spirit of Christ, he is none of his." (Romans 8:9.) "The Spirit of Christ" is the Holy Spirit, as in the context. It says, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." (Romans 8:9.) "But if the Spirit of him that raised up Jesus from the dead (Spirit of God), dwell in you, he that raised up Christ from the dead (God) shall quicken your mortal bodies by his Spirit that dwelleth in you." (Romans 8:9; Romans 8:11.) The Spirit of Christ is the Holy Spirit which inspired the prophets. (1 Peter 1:10-11.)
20. All Christians drink in or partake of the Holy Spirit, after they are led by the teaching of the Spirit to be baptized into the church--the one body. (1 Corinthians 12:13; Romans 8:14; John 16:13.) The Holy Spirit dwells in the church--the temple of God. (1 Corinthians 3:16-17.) He dwells in our bodies. (1 Corinthians 6:18-20.) Those who do not have the Spirit are sensual and lost. (Jude 1:19.)
21. But the only way we can know we have the Spirit is to know we have obeyed the gospel. (Acts 2:38-39; Acts 5:32.) All who do this are saved, children of God, and have the Spirit, unless they are backsliders. (Psalms 51:11.) They may not know this, like some of them do not know that man has a soul dwelling in him. (Matthew 10:28; Matthew 16:26.)
V. " 'Gift' Is'Salvation Or 'Remission Of Sins' "
Another theory, and one which I often heard when I was a young preacher, is that "salvation" or "remission of sins" is the "gift of the Holy Spirit" promised in Acts 2:38.
1. We have already seen that Peter promised this "gift" of the Holy Spirit after remission of sins----after salvation. The order of the events is: (1) Repent. (2) Be baptized. (3) Remission of sins. And (4) "Ye shall receive the gift of the Holy Ghost." (Acts 2:38.)
2. Furthermore, is "salvation" for the children of God? or, for alien sinners? Christ came to save the "lost." (Luke 19:10.) He came to save "sinners." (1 Timothy 1:15.) Salvation is for the "world." (John 3:17; John 12:47; 1 John 4:14.) But, the "gift of the Holy Spirit" is promised after remission of sins, after salvation. (Acts 2:38.) The Spirit was given "because ye are sons," and not to sinners to make them sons. (Galatians 4:6.) Salvation was given to make them sons, and "remission of sins" was a gift to sinners. But the Spirit was given after remission (Acts 2:38). Salvation is not the "gift" of the Spirit here meant by the Lord.
3. The Holy Spirit is a "gift" to those in the church, while salvation is for the lost. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3:16.) The church is now God's temple, built by Christ. (Zechariah 6:12-13.) It is not the salvation that dwells in this temple which makes it holy (1 Corinthians 3:16-17), but the Holy Spirit.
4. Then, it is not "salvation" which is called "the gift of the Holy Ghost" (Acts 2:38), but the Holy Spirit himself as a "gift." "So is also the Holy Ghost, whom . . ."--the Holy Spirit as a divine Being . . whom God hath given to them that obey him." (Acts 5:32.) Paul speaks of "the Holy Ghost which is in you, which ye have of God." (1 Corinthians 6:19.) It is not just "salvation" given us of God, but Paul says, "He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit." (1 Thessalonians 4:8.)
5. "By one Spirit"--by his teaching and leadership (Nehemiah 9:20; Nehemiah 9:30; Romans 8:14)--"are we all baptized into one body . . .and have been all made to drink into (ASV: 'of') one Spirit." (1 Corinthians 12:13.) Referring to this reception of the Spirit, Paul says this was true of all Christians. This gift of the Spirit is in the one body, the church. As the human spirit really dwells in the human body, the Spirit of the Lord really dwells in his body, the church.
VI. "Is The Gift Of Eternal Life"
It is claimed by some that the "gift" of the Holy Spirit is "eternal life," which is finally to be given to the Chris-tian who is faithful.
1. This is another theory which logically means that we do not have the Holy Spirit in this life at all. For the Bible plainly teaches that "eternal life" is "in the world to come." (Mark 10:30.) "In the world to come, life everlasting." (Luke 18:30.) "Shall inherit everlasting life." (Matthew 19:29.) At the end of this life we are to "reap life everlasting." (Galatians 6:7-9.) From the judgment we are to go "into eternal life." (Matthew 25:46.) Here we have eternal life out before us as a hope: "in hope of eternal life." (Titus 1:2.) "Hope" is what we "wait for." (Romans 8:24-25.) Timothy, a gospel preacher and true disciple, did not have, hold of eternal life, for Paul wrote him: "Fight the good fight of faith, lay hold on eternal life." (1 Timothy 6:12.) In contrast with "now," Paul said in "the end everlasting life." (Romans 6:22.)
2. But the following scriptures teach that we have the "gift of the Holy Spirit" here and now in this life as Chris-tians: Acts 2:38; Acts 5:32; Romans 8:8-11; 1 Corinthians 3:16; 1 Corinthians 6:19; 1 Thessalonians 4:8; Galatians 4:6; Jude 1:19. Now, since eternal life is "in the world to come," and the "gift of the Holy Spirit" is here and now in this life, it follows that the "gift of the Holy Spirit" as promised by Peter (Acts 2:38) was not eternal life, but the Holy Spirit himself as a gift.
VII. "Is The Influence Of The Spirit"
It is contended by some that the "gift" of the Holy Spirit promised to Christians is the "influence" of the Holy Spirit, something given by the Spirit. As the "two mites" was the "gift" of the poor widow (Mark 12:42), so the "gift" of the Spirit is something given by the Spirit--his holy influence.
1. Already we have seen that the Bible says of the Spirit: "Whom God hath given to them that obey him." (Acts 5:32.) The gift of "two mites" is two mites; the gift of a thousand dollars is a thousand dollars; and the "gift of the Holy Spirit" is the Holy Spirit.
2. It is true, that as Chritians study the word of the Lord and worship and serve God, they are under wonderful spiritual influence. But is this what Peter promised in Acts 2:38? Would we not be perverting this passage to make it read, "Repent, and be baptized . . . for the remission of sins and ye shall receive the gift of a holy influence?" Peter did not say, "And so is also a holy influence, which God hath given to them that obey him." But he said, "And so is also the Holy Ghost, whom God hath given to them that obey him." (Acts 5:32.)
3. One of the holiest of all influences is to believe that the Holy Spirit as really and truly dwells in our bodies as do our own spirits. Paul said to the Corinthians, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3:16.) A temple where deity dwells is a sacred place, a place to be respected and held in reverence. Since the Holy Spirit dwells in the church, and therefore in each member's body, Paul reasons that the fact of the indwelling Spirit should keep the Corinthians from defiling the temple of God by sin. "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Corinthians 3:16-17.)
4. The indwelling Spirit should influence us not to sin; that is, the very belief that the Holy Spirit dwells in us should clean up our lives, somewhat as if Jesus had lived across the street, or in our homes with us, during his personal ministry. Well, the Holy Spirit dwells in us. (1 Corinthians 3:16-17.) Paul argued that belief of this fact should keep the Corinthians from adultery and idolatry. "Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Corinthians 6:18-19.) The man who does not think the Holy Spirit has really been on earth since the days of the apostles has, by such thinking, robbed himself of a great and powerful influence to live close to God. Does it not help you to remember that you have a soul? (Matthew 16:26.) How much more to remember that the Holy Spirit dwells in us? It is a sobering thought! I believe the Holy Spirit dwells in me, really and actually, just as I believe my human spirit or soul dwells in me in truth and fact. Neither is miraculous. I can't "feel" either one, nor can either be found in a laboratory. Neither works any miracles through me. All I know of either of them is through the word of God. Neither inspires me with new revelations from God. Neither gives me a single idea of religious truth not found in the scriptures.
5. Since the scriptures so abundantly teach us that the Spirit dwells in us, is it all too good to be true? Is that sort of thinking dangerous? How could it be? To have Deity living in us is not too great for God, if he has willed it to be so. (Of course, God does not do all he could do: he could destroy this world in the next minute; but he may not.) Still, let us not limit God so that he can't do what he has promised. One of the sins which ruined ancient Israel was, "They turned back and tempted God, and limited the Holy One of Israel." (Psalms 78:41.)
6. As to the "influence" of the Holy Spirit, Peter's audience was under the influence of the Spirit through his word, when they asked what to do. (Acts 2:36-37.) They were about to be baptized because the Spirit had by his word (which is sharper than a sword, Hebrews 4:12) cut them to the heart, pricked them in their consciences. But they did not have remission, nor the gift of the Holy Spirit as yet. They had to obey to receive the "gift" of the Holy Spirit. (Acts 2:38-41.) The influence of the Spirit through the word is not what Peter promised in Acts 2:38.
VIII. "Human Spirit Made Holy"
Another theory of the "gift of the Holy Spirit" promised by Peter (in Acts 2:38) is, that if they would thus obey the gospel, their "human spirit" (soul) would be made "holy"--they would receive the "gift" of a "holy" human "spirit."
1. Acts 2:38 promised that they would receive "the gift of the Holy Ghost." Where in all the Bible is the human spirit ever called "the Holy Ghost?"
2. Does not this theory hereby teach that they had a wick-ed spirit, or unholy spirit, until after they were baptized? and after they received the "remission of sins?" (Acts 2:38.) Is this altogether true? Does not one in repentance give up all wicked purposes? Has he not given up the love of sin? Is he not dedicating his life to God? Does he need anything more than his past sins to be forgiven, and the "gift of the Holy Spirit?" It seems that Paul teaches that the human spirit is sanctified in order to salvation.
IX. "Is A 'Gift' Given By The Holy Ghost"
Some think that the "gift" of the Holy Spirit is just "something"--they do not know what--which is to be given by the Holy Spirit.
1. Remember the apostle Peter says it is the Holy Ghost "whom" God gives--not merely "something" given by the Spirit. (Acts 5:32; 1 Corinthians 3:16; 1 Corinthians 6:19.) "Whom" is a personal pronoun.
2. Just what could it be that the Spirit is to give? He did not directly give them the gospel. They afterward had to learn from the apostles. (Acts 2:41-42.) It could not be remission of sins, for that came before the "gift" of the Spirit in Acts 2:38; hence they already had that, prior to the reception of the "gift" of the Spirit. It was not inspiration, for they still had to study under the apostles. (Acts 2:42.) The gift of the Holy Ghost was not miraculous power; for this gift is for all Christians--for all who will repent and be baptized for remission of sins, for all time (Acts 2:38-39)--but this is not true of miraculous power. (1 Corinthians 13:8-13.)
X. "Spirit Dwells In The Church"
Another theory is that the Holy Spirit dwells in the church (1 Corinthians 12:13; 1 Corinthians 3:16-17), but not in any individual member of the church.
1. While 1 Corinthians 3:16-17 teaches the Spirit dwells in the church, this is true only because of the fact that he dwells in each faithful member of the church. How could he be in the church, yet be in none of its members? Is he only in the meeting-house? Is he in the air, just floating around in space? It seems that some think the Holy Spirit can dwell just about anywhere--except in the Christian! (1 Corinthians 6:19.)
2. If the Spirit is upon this earth at all, in any real and actual sense, then he is in the saints of God. (Acts 2:38.) One preacher who denies that God, Christ, or the Holy Spirit (either one) dwells in us in any real sense, waxed eloquent in a sermon on the "Greatness of God," telling how he fills infinite space, and dwells on the earth as his footstool. Yes, just anywhere,--except in man--where the belief in his presence would sanctify us and work wonders in us!
3. One man waxed eloquent, and said "God dwells in us." (Ephesians 4:6.) But this was "interpreted" to mean that God sent the Son to dwell in us for the Father. (2 Corinthians 13:5.) Later this turned out to mean the Son sent the Spirit--and finally the Spirit simply gave us the word; and only through the word is the Godhead in us.
4. While it is true that the word of God is the word of the "Spirit," and is full of divine power, the word is not one of the Godhead, not one of the Trinity. (Matthew 28:19.) As we have shown, the word is received before the Spirit. (Acts 2:41; Acts 2:38; James 1:21.) The word is not the Holy Spirit, though it does partake of the nature of the Spirit in thought and content.
5. The way the Holy Spirit dwells in the church is to dwell in the "body" of each faithful Christian. "Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?" (1 Corinthians 6:19.)
Some Extremes To Be Avoided
1. Some seem to think that if the Holy Spirit really dwells in us, then we are obligated to accept for ourselves miracles, tongues, miraculous divine healing, and all the miracles done by the apostles. This is not true. Those who had only the "ordinary measure" (John 3:34) of the Spirit in the days of the apostles could not do these things. For all Christians to have supernatural power would be like having "all Chiefs and no Indians."
2. Some argue that if the Spirit dwells in us without miraculous power, then he is in us in vain. I have shown that this is not true.
3. Some claim that the Spirit cannot intercede for us (Romans 8:25-27) unless he can work miracles in us. But he intercedes to God, not within us; and to intercede to God for us is not to work a miracle in us.
4. Some argue that the Spirit must work miracles in us, else God cannot answer our prayers. Providence is not the "indwelling of the Spirit." They are two separate subjects. I believe in divine providence; but I do not believe the Spirit works miracles in us.
5. Some think God cannot work for us, and take care of us, unless we can also work miracles by the Holy Spirit. This conclusion is false.
6. Others think that if the Spirit strengthens us "by his might . . . in the inner man" (Ephesians 3:14-21), he must do it miraculously, and independent of his word. The Spirit can do this without a miracle, and dwell in us at the same time, as easily as he can do it all without a miracle, and not be in us at all, as some seem to think.
7. Some argue that unless we have the miraculous power of the Spirit working in our behalf, God cannot do any-thing for us except what nature does for us without divine aid. This does not follow. God is at the steering-wheel of the universe; and what he does through nature is not a miracle, but providential. If you mean he does nothing, you are wrong! (Romans 8:32.)
8. Another extreme is to think the "indwelling of the Spirit" is a mere disposition, or influence, or attitude. Just the presence of the Spirit in our hearts is enough to, by faith, cause us to praise and serve the Lord with all our hearts. (Galatians 4:6.) The greatest truth in all the world will not properly affect us unless we believe it. Do we really believe Acts 2:38?
9. The tendency to dismiss the whole subject of the Spirit because there are "mysteries" connected therewith, is an extreme to be avoided. There are "mysteries" (1 Timothy 3:16) everywhere.
10. We should avoid all contention and unnecessary pressing of any issue to the disturbance of the church, un-less it has to do in some way with the faith and obedience of the church--with its growth and development. Hobby-riding will not strengthen the church.
11. We should not go to the extreme of refusing to preach and teach whatever God says about all things, if we know the truth and can present what he says in its true setting and light. "Preach the word." (2 Timothy 4:2.)
12. Remember there are some borderline subjects which (by the very nature of them) are more or less shrouded in mystery. Let us not be dogmatic where God may not have seen fit to reveal all the facts concerning something in which we may be interested. (Deuteronomy 29:29.)
13. Let us study the word of God, for it is perfect and all-sufficient. There is no further revelation for us. "What more can he say, than to you he hath said? Ye who unto Jesus for refuge hath fled?"
14. Remember the three great dispensations began in miraculous power, just as a great building when being constructed has about it ladders and scaffolding. But when the building is finished, these are no longer needed, and are removed. Christianity began in miraculous power. But when the church was built, and all truth revealed to it, and confirmed, the things necessary to establishing it are no longer needed, and are laid aside. (1 Corinthians 13:8-13; Ephesians 4:9-16.)
15. The Spirit, through the apostles, has given us all truth that we shall ever need. (John 16:13; 2 Timothy 3:15-17.) Let us contend earnestly for this truth "once" for all time to come "delivered unto the saints." (Jude 1:3.))
16. The word of God is the "seed" of the kingdom. (Luke 8:11; Mark 4:14; Matthew 13:19.) The whole of Christianity is embraced or "wrapped up" in this seed. There is not a true religious idea today which is not in the word of God. May God bless you, every one.
QUESTIONS AND ANSWERS
Question:After the Dallas lectures, I received the following question by telephone: "Please give us a fuller discussion of the theory that the Godhead dwells in us representatively by the word of the Spirit."
Answer:Christ built the church through the instrumentality of the Holy Spirit to be a "habitation of God." (Ephesians 2:18-22.) The kingdom came with the power of the Spirit. (Mark 9:1; Acts 1:8; Acts 2:1-4.) The church is the "temple of God." (1 Corinthians 3:16-17; 2 Corinthians 6:16.) God dwells in us. (Ephesians 4:6; 1 Corinthians 6:18-19.) "God" means Deity, the Godhead in some in-stances. Christ also dwells in us. (Colossians 1:27; 2 Corinthians 13:5.) And the Holy Spirit dwells in Christians. (Acts 2:38; Acts 5:32; Romans 8:9-11; 1 Corinthians 3:16-17; 1 Corinthians 6:18-19; 1 Thessalonians 4:8; Jude 1:19.)
The idea that neither member of the Godhead, or Trinity, really dwells in us, but that only the "word" of Deity (which is not a member of the Godhead) dwells in us, can not be harmonized with scripture. The Father dwelt in the Son while here on earth in a fleshly body. (John 14:10-11.) Who are we to say God cannot dwell in his people? (Psalms 89:41.) Did he dwell in Christ only representatively through his word? Was Christ in God only representatively? Are we in Christ only representatively? (2 Corinthians 5:17; Revelation 13:14.) "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14:23.) Does this mean Deity will only send the "word" which is not one of the Godhead? We are said to partake of the "divine" nature (same Greek as in "Godhead"). (2 Peter 1:4; Romans 1:20; Acts 17:29; Colossians 2:9.)
After one has obeyed the gospel and received the Holy Spirit (Acts 2:38; Acts 5:32) he may then partake more and more of the divine nature, and of God, Christ, and the Holy Spirit. The Ephesians received the Spirit. (Ephesians 1:13.) Later they were promised that Christ would dwell in them on the con-dition of proper faith. (3:16-17.) Though Christ is in all Christians from the very first, he is to dwell in them more and more till "formed" in them. (Colossians 1:27; 2 Corinthians 13:5; Galatians 4:19.)
After the Ephesians received the Spirit (1:13), they were later to "be filled with all the fullness of God" as they would grow and become more Godlike. (3:19.)
And after the Ephesians received the Spirit (1:13; 4:30) they were to "be filled with the Spirit" by partaking more and more of his will and nature, through the word. (Ephesians 5:18-19; Colossians 3:16.)
But there need be no disfellowship nor confusion among us as to how the Spirit dwells in us. God will look after the divine side of our salvation. Let us obey. (Acts 5:32.)