God does not save man and then leave him to his own resources. He abides with him to help in the struggle against sin within and without. God no more manifests his interest in and love for man as a sinner than man as a son. For this the Christian should be devoutly thankful and accept gratefully any help from on high.
This help comes from the Holy Spirit's dwelling in the heart of every son of God. The Christian is God's temple, in which he dwells through the Spirit; and the Spirit becomes the source of all spirituality in man. How appropriate such an arrangement! Our Father is Spirit; his kingdom is a spiritual one; a spiritual birth introduces one into this spiritual kingdom; the Christian is a "spiritual house, . . . a holy priesthood," with the privilege of offering up "spiritual sacrifices, acceptable to God through Jesus Christ." And, finally, the Christian is to be given a "spiritual body," of which the indwelling Spirit is now a pledge from God. (Rom. 8:11; 2 Cor. 5:1-5.)
Here we are on practically undisputed ground. So far as known to me, there is not a religious body, as such, that denies the indwelling of the Spirit in the child of God. Religious scholars are unanimous in the belief. Only recently has this most gracious provision for the good of man been denied by any one. I am thankful that these represent a comparatively small number.
But we do not offer what men think as proof of any Bible proposition. If God's word does not teach the indwelling of his Spirit in his children, then we have no interest in the matter; but, on the other hand, if the Bible does assert in unambiguous terms the indwelling of the Holy Spirit in Christians, we expect to believe it and teach it regardless of who may deny it. Let us, then, hear what the Scriptures say.
The last comforting promise of Christ to his disciples was: "And lo, I am with you always, even unto the end of the world." (Matt. 28:20.) The marginal reading gives for "the end of the world" "the consummation of the age." It is indifferent which rendering is preferred, as the consummation of this age will be the end of the world. But the disciples have all long since died. Hence, Christ did not mean that he would be with them personally "unto the end of the world." Christians down through the ages have consistently claimed this promise as applicable to themselves.
Not only have the disciples all died to whom this promise was first made, but Christ very soon afterwards ascended to the Father and has not personally returned. How, then, can he be with his disciples "always"? He can be with them in the person of the Holy Spirit.
Nevertheless I tell you the truth: 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 go, I will send him unto you. (John 16:7.)
From this passage it is learned that the coming of the Spirit depended on the going away of Christ. Too, the Spirit was to represent Christ and to take his place. Christ said: "I will send him unto you." And the work of the Spirit when he should come related to Christ. "He shall glorify me," said Jesus. The Spirit was likewise the representative of the Father. Though sent by Christ, he was to "proceed from the Father." Hence, the presence of the Spirit with the disciples signifies the presence of God and Christ. Both God and Christ dwell in the saved through the Holy Spirit. (Eph. 2:22.)
The promise of Christ to send the Holy Spirit was fulfilled on the first Pentecost after the resurrection.
And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1-4.)
We are quite willing to leave any seeming difficulty with the Lord. Just how the Holy Spirit could dwell in man we may not be able to understand; but we have the Lord's word for it, and that is sufficient.
Now, when the apostles began to preach as they were moved by the Holy Spirit, some of the hearers, being convicted of sin, inquired what they must do to be saved. Peter replied:
Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. (Acts 2:38.)
Here is promised to those who repent and are baptized the Holy Spirit as a gift. Those who heard Peter speak would most naturally understand the apostle thus. The same apostle shortly afterwards spoke to the same effect, saying:
And we are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that obey him. (Acts 5:32.)
Concerning the words, "the gift of the Holy Spirit," J. W. McGarvey, in his commentary on Acts, says: "The expression means the Holy Spirit as a gift; and the reference is to that indwelling of the Holy Spirit by which we bring forth the fruits of the Spirit, and without which we are not of Christ." This is a sensible exegesis of the words of the apostle.
The Epistles to the churches abound with references to the indwelling Spirit. We are not here concerned about the miraculous measure of the Spirit given to the apostles and some others. Here we are discussing the Spirit as a gift to Christians of all ages since the church began and that is to continue to the end of time. It is not necessary to cite every passage that says the Spirit dwells in the hearts of the saved. A sufficient number, however, will be given.
But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. And if Christ is 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 dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. (Rom. 8:9-11.)
In the first place, note carefully the words of the apostle, "the Spirit of God dwelleth in you." It is impossible to make a plainer statement or one more positive. If this affirmation from one of God's apostles does not prove unequivocally the indwelling of the Spirit in Christians, it is vain to attempt to prove anything by the Bible. Not to believe exactly what the apostle said savors more of unbelief than anything else. The proposition might rest on this one statement and be abundantly proved, but more shall be given.
Note the importance of the indwelling of the Spirit. Those in the flesh have not the Spirit, while those in the Spirit possess him. And then follows a statement that should stop all denial of the Spirit's presence in the hearts of the saved: "But if any man hath not the Spirit of Christ, he is none of his." If, therefore, I prove that the Spirit does not dwell in me, I have at the same time demonstrated the fact of my condemnation.
Not only is the Spirit's presence a proof of sonship, it is a pledge of a resurrection to immortality. By the same Spirit that raised Jesus from the dead we shall be raised. But this is the Spirit "that dwelleth in you," said Paul to the Roman Christians. Let us hear Paul again:
Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you? (1 Cor. 3:16.)
Here again is the plain statement, "the Spirit of God dwelleth in you." I repeat: Language cannot be plainer or more positive. If any one is disposed to deny that the apostle meant just what he said--namely, that the Spirit of God dwells in his children--let him suggest how the apostle would have done so. We also learn from this Scripture that being a temple of God depends on the Spirit's indwelling. Paul twice asserts that the Spirit had his home in the Corinthian Christians.
Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? (1 Cor. 6:19.)
This he said reproving them for immorality. A recognition of the presence of the Spirit is one of the very strongest incentives to holiness.
And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. (Gal. 4:6.)
Here it is learned that the possession of the Spirit is a peculiar privilege of sonship. Note again the unambiguous assertion, "God sent forth the Spirit of his Son into our hearts." This is too plain to need comment. But let us hear from other writers.
Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying? (James 4:5.)
Moffatt translates the passage thus:
What, do you consider this is an idle word of scripture?--"He yearns jealously for the spirit he sets within us."
And the spiritual John has something to say on the subject:
And hereby we know that he abideth in us, by the Spirit which he gave us. (1 John 3:24.)
Hereby we know that we abide in him and he in us, because be hath given us of his Spirit. (1 John 4:13.)
If there is a fact upon which the Bible has spoken more plainly than the fact of the indwelling of the Holy Spirit in God's children, I know nothing of it. That God's word has said the Spirit dwells in Christians cannot be denied. It is now up to those who deny the indwelling of the Spirit to show that God did not mean just what he said. If God has qualified these statements in such a way that they cannot be interpreted to mean what they assert, let it be shown.
Of the objections that have been offered to the personal indwelling of the Spirit, the following are the weightiest: Jesus said: "The words I have spoken unto you are spirit, and are life." (See John 6:63.) It is argued that the Scriptures mean the word dwells in us when they say, "the Spirit of God dwelleth in you." Let those who believe so turn and read the Scriptures that have been cited, substituting "word" for "Spirit." Let us try just one here:
And because ye are sons, God sent forth the word of his Son into our hearts, crying, Abba, Father.
In the first place, the "word" is not capable of crying: "Abba, Father." In the next place, one has to receive the word in order to be made sons, unless the doctrine of Calvinism is right. And in the third place, nothing prevented the apostle from using "word" instead of "Spirit" if that had been what he wanted to say. Now, Jesus said his words are "life" as well as "spirit." Try substituting "life" for "Spirit" in the above passage and see whether it makes sense.
Again, it is urged that the Scriptures say that both God and Christ dwell in us also. Yes, this is true; but the Scriptures just as surely say how God and Christ dwell in us. God and Christ dwell in us through the Holy Spirit. He is their representative. Christ said of the Spirit, "I will send him unto you." He also said of the Spirit, "He shall glorify me." Thus the Spirit came to represent Christ. But Jesus also said the Spirit would be sent by him "from the Father," and that he "proceedeth from the Father." Paul calls the Holy Spirit the "Spirit of God" and the "Spirit of Christ" in the same verse. (Rom. 8:9.) And then in the following verse, instead of saying the Spirit dwells in us, Paul said, "and if Christ is in you." Christ was in the Roman Christians by the Spirit. Again, Paul wrote to the Corinthians, saying, "ye are a temple of God." Now, God's temple is his dwelling place. But does God inhabit his temple personally, or through a representative? Paul immediately adds, "and . . . the Spirit of God dwelleth in you." Thus God dwells in his temple through the Spirit. Now, what is necessarily implied in these verses is plainly stated by the apostle in another place:
In whom ye also are builded together for a habitation of God in the Spirit. (Eph. 2:22.)
Now, if the Bible explained that the Spirit dwells in us through the word, the matter would be very different; but no such explanation is made. Read 1 John 3:24 and 1 John 4:13 for further proof that God dwells in us through the Spirit.
But it is further objected that the Holy Spirit is a person, as much so as God or Christ, and that it is impossible for him personally to dwell in us. Now, let this objection be directed toward God and not man. It was God who said through inspired men, "The Spirit of God dwelleth in you." But God has already answered those who take issue with him: "Nay but, O man, who art thou that repliest against God?" "Is anything too hard for Jehovah?" Man has always stumbled over the promises of God. Solomon wondered how God was going to keep his promise to dwell in an earthly temple made with hands.
But will God in very deed dwell on the earth? behold, heaven and the heaven of heaven, cannot contain thee; how much less this house that I have builded! (1 Kings 8:27.)
But God kept his promise in spite of the apparent difficulty. He kept his promise to Abraham and Sarah when it seemed humanly impossible to do so. Let God promise and let man believe.
Now that the fact of the indwelling of the Spirit has been proved beyond any reasonable doubt, let us turn to the study of
Some have assumed that if the Spirit should dwell in man he would have nothing to do. We shall see that the Spirit has a work to do, and that this work is sufficient to keep him well employed. There is no unemployment problem with the Holy Spirit.
Let us first note why the Spirit is needed by man. The fundamental weakness of man is the "law of sin" within him. This law refuses to permit man to obey God as he should. I speak particularly of the unsaved man. His struggle because of this law of sin within him is graphically set forth by the apostle Paul in the seventh chapter of Romans. The apostle considers himself an unregenerate man under the law, with the obligation to live perfectly or be damned. Hear him:
I find then the law, that, to me who would do good, evil is present. For I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. Wretched man that I am! who shall deliver me out of the body of this death? (Rom. 7:21-24.)
Paul tells us that he tried to overcome this "law of sin" by the force of his will power, but failed miserably. Hence, he found himself a helpless victim crying for mercy. This is man under the law. But with the eighth chapter the curtain rises upon a brighter scene. Hear the apostle:
There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. (Rom. 8:1, 2.)
The "law of sin and of death" was the "law of sin" which he had just spoken of in the seventh chapter that kept him a slave under sin. The "law of the Spirit of life" is the opposite of this "law of sin" and the source of his deliverance from "the body of this death." The "law of the Spirit" is not, therefore, a law, or code, given by the Spirit, just as the "law of sin" is not a law given by sin. The "law of sin" was a principle of evil that overcame every determination to do right. Under Christ this "law of sin," called elsewhere by the same apostle the "old man," is overcome by a principle of life given by the Spirit. It then becomes the work of the indwelling Spirit to keep this "old man" under subjection so that the child of God can successfully serve him. Hence, we read from the apostle in the same connection:
So then, brethren, we are debtors, not to the flesh, to live after the flesh: for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. For as many as are led by the Spirit of God, these are sons of God. (Rom. 8:12-14.)
By means of the indwelling Spirit, then, the deeds of the body are put to death. It is necessary to note that everything here said of the Spirit is asserted of the "Spirit of God [that] dwelleth in you." (Verse 9.) The "mind of the flesh" is overcome, and, by means of the Spirit, the child of God possesses the "mind of the Spirit." The Spirit and the flesh can never compromise. There is an eternal warfare.
But I say, Walk by the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. But if ye are led by the Spirit, ye are not under the law. (Gal. 5:16-18.)
Under the law, man was not given the Spirit to help in his fight against sin. This is learned from the last sentence in the above passage. If those who are led by the Spirit are not under the law, then those under the law are not led by the Spirit. Indeed, Paul developed this point in the third chapter of Galatians, showing that the fact of the indwelling Spirit proved that the Galatians were freed from the law and should not be going back under its bondage. The conflict between the flesh and Spirit is the conflict that goes on within man. The indwelling Spirit is what is here contemplated. The apostle had just written in the fourth chapter:
And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. (Gal. 4:6.)
So, then, the Spirit overcomes the flesh and enables man to bring forth the "fruit of the Spirit." (Gal. 5:22, 23.) Then the apostle adds:
And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof. (Verse 24.)
The flesh is crucified by means of the Spirit, since the conflict that gave the victory was between the flesh and the Spirit. Here, then, is plenty of work for "the Spirit of God that dwelleth in you."
The relation of the Spirit to the law is made by the apostle a very important matter. He teaches that to be under the law is to be a victim of the "law of sin" and without the Spirit. When man is freed from the law, he is given the Spirit to enable him to crucify the lust of the flesh. It was necessary, then, to be freed from the law in order to be freed from sin. Hence, the apostle wrote:
For sin shall not have dominion over you: for ye are not under law, but under grace. (Rom. 6:14.)
While under the law, sin did have dominion over man, as Paul shows in the seventh chapter of Romans, already referred to. This was so because man of himself did not have the power to overcome the "law of sin" which was in his members. This is done by means of the Spirit; for it is "by the Spirit ye put to death the deeds of the body." But the Spirit was not given under the law; hence, to be under law was to be under the dominion of sin. For further proof of this statement note the following parallel passages:
Walk by the Spirit, and ye shall not fulfill the lust of the flesh. (Gal. 5:16.)
But if ye are led by the Spirit, ye are not under the law. (Verse 18.)
To be under the law, then, was to fulfill the lust of the flesh. Those familiar with the argument of the Roman and Galatian Epistles know that Paul keeps this fact prominently before his readers. Indeed, this was one of his main arguments to show his readers their folly of leaving grace for law.
Now, if I deny that I have the Holy Spirit dwelling within me, I logically leave grace for law. It is significant that most of those who deny the indwelling of the Holy Spirit are legalists and teach salvation by works. Such belong under law. Let them know that they are not under an administration of law, but of grace, as has been shown elsewhere. Let them leave "the spirit of bondage again unto fear," and accept the "Spirit of adoption, whereby we cry, Abba, Father,"
In fairness to some let it be said that while denying the personal indwelling of the Spirit they do believe that he dwells in the Christian. Just how or in what sense seems not easy for them to explain. With me, to assert the indwelling of the Spirit is to assert the personal indwelling. I am unable to understand how the Spirit can accomplish what he is said to accomplish and not dwell personally in the Christian. For example, within man is a warfare between right and wrong. (Gal. 5:17.) But this warfare is between the "law of sin" which is in our members and the Holy Spirit "which dwelleth in you." Now, if the Spirit does not personally dwell in man, how can the warfare be located within him? This struggle would then, of necessity, be external as to man.
If the Spirit does not dwell personally in the Christian, then he dwells in him only in the sense of exercising an influence upon him, as, for example, through the Scriptures. If this be conceded, how can the Spirit be a possession peculiar to the Christian, seeing the sinner also is influenced by the word of God? But Paul says: "Because ye are sons" the Spirit is sent "into our hearts." Why would not the Spirit as truly dwell in the hearts of men before sonship?
Again, the Spirit is given the Christian as an earnest. An earnest must actually be possessed. Hence, the Spirit himself must be the actual possession of the saved. How can this be except he dwell with man personally? An earnest is more than an influence.
Did not the Spirit dwell personally in the apostles? And did not evil spirits actually dwell in man? Did not Christ cast them "out"? Was there not, in some cases, physical pain when the evil spirits departed? Did evil spirits dwell in man through Satan's word? Did they thus operate on swine? (Matt. 8:28-32.) Why think it a thing incredible that the Holy Spirit should inhabit the Christian heart?
We have seen how the Spirit crucifies lust. But the work of the Spirit is not wholly negative; it produces fruits of righteousness. Hear the apostle Paul:
But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control. (Gal. 5:22, 23.)
In designating the Spirit as the source of these graces, the apostle does not mean to separate the fruit of the Spirit from the person's effort in whom the Spirit dwells. The person being influenced by the Spirit brings forth these graces. They are the work of both man and the Spirit, but primarily of the Spirit, because he incites them. Of course, one is not to understand that the above graces, and these alone, are the fruit of the Spirit. The apostle means to ascribe all righteousness to the Spirit as the source. Just as the "law of sin" was the source of all sin in the sinner, so is the Spirit the source of all righteousness in the Christian.
Other Scriptures ascribe these graces to the Spirit. Paul writes in Rom. 5:5 that "the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us." And again in the same book (Rom. 14:17) a list of graces are ascribed to the Spirit: "For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit." Goodspeed translates the passage thus: "The kingdom of God is not a matter of what we eat or drink, but of uprightness, peace, and happiness through the possession of the Holy Spirit."
It has already been learned that by means of the "Spirit of God that dwelleth in you" the lust of the flesh is killed. In the same chapter (Rom. 8:26) Paul tells us the Spirit helps our infirmities. But not only in a general way does he help; he helps in special ways.
And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Rom. 8:26, 27.)
When the child of God meets his extremities and knows not how to pray, the Spirit comes to his rescue. Man may not be able to utter his needs, for he may not know them; but the Spirit "himself" is present to make intercessions for us. "And he that searcheth the hearts knoweth what is the mind of the Spirit." And who is it that has not felt the need of prayer that he could not utter? God knows man's needs. This is why he gave him the Spirit. Let us be thankful.
The Spirit also bears witness of our present acceptance with God.
For ye received not the spirit of bondage again unto fear; but ye received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God. (Rom. 8:15, 16.)
Note that the Spirit bears witness that we "are" children of God, not that we once became children of God. It is of our present acceptance that he testifies. Every child is an heir of God. This is the significance of the word "child" or "son" in the Scriptures. "And if children, then heirs." One is a child so long as he is an heir, and no longer. Figures should not be pressed. Certainly from a fleshly standpoint a child is a child regardless of his conduct. But we must not, therefore, conclude that a child of God is a child regardless of his conduct. This erroneous position is the basis of another unsound doctrine--namely, once saved, always saved. But if once a child, always a child, then it certainly follows that once an heir, always an heir; "for if children, then heirs." The word "child" signifies "heir."
The Spirit testifying is the "Spirit of God that dwelleth in you," as Paul had just said. This indwelling Spirit is the Spirit of sonship, given to us because we are sons. (Gal. 4:6.) Naturally, then, his work would be to make us recognize God as our Father. Hence, the apostle says: "Whereby we cry, Abba, Father." "Cry" is present tense. It is a present recognition of which Paul speaks. Now, if one through the influence of the Spirit claims God as Father, this is proof of his sonship. And thus the "Spirit beareth witness with our Spirit, that we are children of God." Note that this testimony is not in the form of a revelation, as though our sonship were unknown to us. The Spirit bears witness "with our spirit." How is this done? Crying, "Abba, Father," is caused by the Spirit. But it is "we" who "cry." Thus our spirit and the Holy Spirit coöperate, the Holy Spirit inciting and "we" crying. Moffatt's rendering of this passage makes the meaning plain:
You have received no slavish spirit that would make you relapse into fear; you have received the Spirit of sonship. And when we cry, "Abba, Father!" it is this Spirit testifying along with our own spirit that we are children of God.
Crying, "Abba, Father," is the testimony given. If we are sons, God is our Father; but through the Spirit "we cry, Abba, Father." Therefore, we are sons. This passage can mean nothing else when interpreted according to the context. All other interpretations bear marks of being forced.
The Spirit in the child of God is God's mark of ownership and his pledge to us of our future inheritance.
In whom ye also, having heard the word of the truth, the gospel of your salvation,--in whom, having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God's own possession, unto the praise of his glory. (Eph. 1:13, 14.)
Commenting on the word "seal" in this passage. Thayer says that God "by the gift of the Holy Spirit indicates who are his." Adam Clarke has this to say on this passage:
The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God; for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family.
And on the word translated "earnest" Thayer says: "An earnest--i. e., money which in purchases is given as a pledge that the full amount will subsequently be paid." Now, the Holy Spirit is God's pledge to his children--that is, the Spirit is God's assurance to his children that their future inheritance is sure. It is "an earnest of our inheritance." Moffatt says: "The pledge and installment of our common heritage." Goodspeed: "The advance installment of our inheritance." The Twentieth Century New Testament: "The Spirit is a pledge of our future heritage."
Not the least among the benefits of the indwelling Spirit is the incentive to holiness, provided one acknowledges his presence. We have seen how Paul used the recognition of his presence as a reproof to the immoral Corinthians and an incentive to holy living.
Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you? If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye. (1 Cor. 3:16, 17.)
Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glorify God therefore in your body. (1 Cor. 6:18-20.)
The temple of the Holy Spirit should be kept holy. When I know that God has honored me to the extent of making for himself a temple of my body by placing the Holy Spirit within me, I am constrained to live holily. The presence of even a good person has a powerful influence for righteousness upon one. How much greater influence for good is the presence of the Holy Spirit! I am willing for the tree to be judged by its fruits just here--not that every person who believes that he is a temple of God is worthy of emulation, but the rule, so far as my observation has extended, convinces me that one is made better who sincerely believes that God made him a "temple of the Holy Spirit." I am certain that no one thinks it is best for one not to think the Spirit dwells within him--that is, to believe that the Holy Spirit is not present with him. Really, I think such faith would naturally cause one to be careless about his conduct. Whatever influence is exerted on one who believes himself to be a "temple of the Holy Spirit," we do know that the apostle Paul intended that such faith become an incentive to holy living. I most certainly believe it is. Let us not take away one of God's inducements to holy living. Christians are careless enough at best. I sincerely believe that when I contend for the doctrine of the personal indwelling of the Spirit I am doing the best part by the kingdom of heaven. I am afraid of the consequences of the opposite teaching.
We have by the plainest of language proved the indwelling of the Holy Spirit. When the Scriptures say again and again, "The Spirit of God dwelleth in you," all doubt should cease. If such Scriptures do not prove the indwelling of the Spirit, then I do not know what to do with such statements as God made with respect to his Son: "This is my beloved Son." Reader, why should God mean just what he said in one of the following statements and not in the other?
This is my beloved Son. (Matt. 3:17.)
The Spirit of God dwelleth in you. (Rom. 8:9, 11; 1 Cor. 3:16.)
I believe that Jesus is the Son of God, because God's word says so. Likewise I believe that the Spirit of God dwells within his children, because his word says so. I believe it to be my privilege to preach that Jesus is God's Son. I believe it to be likewise a privilege to preach that my body is "a temple of the Holy Spirit." I am afraid to be guilty of robbing Christians of one of the most comforting doctrines of the whole Bible by trying to explain away the plainest of Scriptures; but I am not afraid of being condemned for preaching false doctrine when I teach word for word the doctrines of inspired apostles. It is evident to many that the church of the Lord is suffering today because this most wholesome doctrine has not received the emphasis it so richly deserves. When it is preached, people will believe it; and when they believe it, they must be made better.
Not only have we proved the fact of the indwelling of the Spirit in God's children, but we have as plainly shown by the Scriptures what are its purposes. In language unambiguous God's apostle wrote that by the Spirit the lust of the flesh is put to death. (Rom. 8:13.) What a stupendous task! If this were all the Spirit is said to accomplish, it would certainly not be given in vain. He is God's pledge to us (1) of a resurrection to immortality (Rom. 8:11; 2 Cor. 5:1-5), (2) of our future inheritance (Eph. 1:13, 14). He is God's mark of ownership. (Eph. 1:13, 14.) He testifies with our spirit that we are children of God. (Rom. 8:15, 16.) "The Spirit also helpeth our infirmity. (Rom. 6:26.) He intercedes for us before the throne of grace. (Rom. 8:26, 27.) He is one of the very strongest incentives to holiness. (1 Cor. 3:16, 17; 6:18-20.)
Now, these things we learn, not by any course of reasoning, but from plain statements. Reasoning does have a legitimate place in teaching the Bible, but it is very easy to make a mistake in our reasonings. But how one can go wrong in teaching the very words of the Scripture is not easy to understand. In presenting proof for both the fact and the function of the indwelling Spirit, plain, simple statements from God's word have been relied upon. What stronger proof can one produce?