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“The Spirit is in you” is distinct from “the Spirit is (comes) on you.”

    

C. H. Spurgeon insists “the Spirit came upon Jesus when He was baptized by John.”

There is the river Jordan, Jesus Christ, the Son of God, descends into the stream, and the holy Baptist, John, plunges him into the waves. The door of heaven is opened….it rests on Jesus….so did the Holy Ghost shed a resplendence around the face of him who came to fulfill all righteousness and therefore commenced with the ordinances of baptism. The Holy Ghost was seen as a dove. (C. H. Spurgeon, The New Park Street Pulpit, Grand Rapid: Baker Book House, 1994, p.26.)
When Jesus Christ went for baptism in the river of Jordan, the Holy Spirit descended upon Him like a dove. (C. H. Spurgeon, Holy Spirit Power, New Kensington: Whitaker House, 1996, p.36.)
     
     C. H. Spurgeon teaches that “Jesus entered into the stream, John plunged him into the waves, and then the Holy Ghost came on Jesus and rested on Jesus. At this point John commenced with the ordinances of baptism.” This is from a misinterpretation. Matt. 3:16 and Mark 1:9-10 confirm that after water baptism and after Jesus went out of water, then, the Holy Spirit came on Jesus.

John F. MacArthur insists “the Spirit came upon Jesus at His water baptism.”

Using the synthesis principle, we check other parts of the Bible and find that at his baptism by John (Matt. 3), Jesus received the power of the Holy Spirit: After being baptized Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, and coming upon Him (Matt. 3:16). Jesus had performed no miracles before that time. It wasn’t until his ministry began, until the Father authenticated him and the Spirit came upon him at his baptism, that he began to prove who he really was. And always Jesus attributed his power to the Spirit. As Isaiah predicted, the Spirit came upon him and did wonders (Is. 61:1-2). (John F. MacArthur, Charismatic Chaos, p.117-8.)

     The note “after being baptized Jesus went up immediately from the water, the Spirit of God came upon Him” is inconsistent with “the Spirit came upon him at his baptism.” MacArthur’s interpretation of Matt. 3:16 is contradictory. The note “after being baptized Jesus went up immediately from the water, the Spirit of God came upon Him” is accurate, but it is inaccurate to write “the Spirit came upon him at his baptism.” “The Spirit came upon him at his baptism” means that the Spirit came upon Jesus Christ when He was baptized by John the Baptist with/in water in the Jordan River, but Matt. 3:16 does not support this. MacArthur’s argument, “at his baptism by John (Matt. 3), Jesus received the power of the Holy Spirit,” is from a misinterpretation. Jesus did not receive the power of the Holy Spirit at his baptism. It is important to note that after being baptized with/in water by John, Jesus received the power of the Spirit when He came upon Jesus.

The Bible does not say the Spirit came upon Jesus at His water baptism.

Mark 1:9-10   Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. As Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. (NIV)
     According to the NIV, the Spirit did not come upon Him at His baptism by John in the Jordan River. We read that after being baptized, Jesus went up immediately from the water, that is, after being baptized by John, the Spirit came upon Jesus.

Mark 1:9-10   It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove. (NKJ)

     According to the NKJ, the Spirit did not come upon Him at His baptism by John in the Jordan River. After being baptized by John, the Spirit came upon Him. That is, He was out of water when the Spirit came upon Him. He was not staying in the water when the Spirit came upon Him.

Matt. 3:16   As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descen- ding like a dove and lighting on him. (NIV)

     According to this passage, the Spirit did not come upon Him at His baptism by John in the Jordan. After being baptized with/in water, the Spirit came upon Jesus.

Luke 3:21-22  When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. (NIV)

     According to this passage, it is impossible to insist that the Spirit came upon Him at His baptism by John in the Jordan River. To understand this passage, Matt. 3:16 and Mark 1:9-10 should be examined. Luke does not say that Jesus was in the water when the Spirit came upon Him.

The Bible does not say the Spirit came upon the 120 disciples at their water baptism.

Acts 1:5      John baptized with water, but in a few days you will be baptized with the Holy Spirit. (NIV)  
Acts 2:1-3   They were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. (NIV)

     The 120 disciples of Jesus were baptized in/with water. Many of them were possibly baptized by John the Baptist. Regardless, after their water baptism the Spirit came upon them on the day of Pentecost. The Spirit did by no means come upon them at their water baptism.

The Bible does not say the Spirit came upon the Samaritans at their water baptism.

Acts 8:14-17 When the apostles in Jerusalem heard that Samaritan had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit. (NIV)

     The Holy Spirit did not come on the Samaritans at their water baptism by Philip. In the book of Acts, the phrase “They were baptized in the name of Jesus Christ” speaks of only water baptism. Acts 8:14-17 indicates a clear distinction between the baptism with/in water by Philip and the coming of the Spirit through laying on of the apostles’ hands. The Spirit did by no means come upon them at their water baptism.

The Bible does not say the Spirit came upon Cornelius at his water baptism.

Acts 10:44-48  While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God. Then Peter said, “Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have.” So he ordered that they be baptized in the name of Jesus Christ. (NIV)

     We read here that the Holy Spirit did not come on Cornelius and his family at their water baptism. Before being baptized with/in water, the Holy Spirit came on Cornelius and his family and his friends.

The Bible does not say the Spirit came upon the Ephesians at their water baptism.

Acts 19:5-7  On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. (NIV)

     The text indicates a clear distinction between the baptism with/in water by the apostle Paul and the coming of the Spirit. The Spirit came upon them through placing Paul’s hands on them after water baptism. In the book of Acts, “They were baptized in the name of Jesus Christ” speaks always and only of water baptism. The Spirit did not come on them at their water baptism. The argument, “the Spirit comes upon the believer at the time of being baptized with/in water,” is quite erroneous and from a misinterpretation. There is no scriptural reference to support this claim. There is a clear distinction between “the Spirit is in you” and “the Spirit comes (is) upon you.”
     Many scholars insist that “the Spirit is in you” is synonymous with “the Spirit comes (is) upon you.” But this is from the mistranslation of John 14:17 and the misinterpretation of Acts 1:8 and 2:2-4.

The NIV Application Commentary comments on the remaining of the Spirit.

The appearance of the Spirit was common in the Old Testament, but it appeared mainly among designated leaders (such as a king, judge, or prophet) and remained only for the duration of their God-appointed work. John the Baptist’s comment is telling: The Spirit descended and remained on him. This is a permanent anointing; this is an anointing unlike anything witnessed before in Judaism. (The NIV Application Commentary, p.74.)

     The NIV Application Commentary teaches that in the OT the Spirit remained only for the duration of their God-appointed work. This is from a misinterpretation. The OT and NT indicate that there are two kinds of the Spirit’s work: “the Spirit remains (is) in” and “the Spirit remains (comes/is) on.” Both are unique. Most scholars insist that the Spirit comes only to indwell believers, but this is from the erroneous Greek manuscript of John 14:17. The Bible indicates that “the Spirit dwells in believers” is quite distinct from “the Spirit comes on believers.”

The Zondervan NIV Bible Commentary comments on John 14:17 and Acts 2:3-4.

The world would not understand the Spirit since it would not recognize him. His presence was already with the disciples in so far as were under his influence. Later, after Jesus departed, he would indwell them. Also significant is Luke’s statement that these tokens of the Spirit’s presence “separated and came to rest on each of them.” This seems to suggest that, though under the old covenant the divine presence rested on Israel as a corporate entity and upon many of its leaders for special purposes, under the new covenant, as established by Jesus and inaugurated at Pentecost, the Spirit now rests upon each believer individually. (The Zondervan NIV Bible Commentary, p.346,387.)

     The Commentary says after Jesus departed, the Spirit would indwell them, but this is from the mistranslation of John 14:17. The note “inaugurated at Pentecost, the Spirit now rests upon each believer individually” is not recorded in the NT. It is from the misunderstanding of the meaning of “the Spirit rests upon believer.”

Sinclair B. Ferguson insists that the Spirit comes to Christians to indwell them.

When the Spirit comes to Christians to indwell them, he comes as the Spirit of Christ. In John 14:17, when Jesus says that the Spirit of truth is ‘with’ the disciples, and later will be ‘in’ them. The Spirit’s coming inaugurates a communion with Christ in which the Spirit who dwelt on Christ now dwells on and in believers. The coming of the Spirit is the equivalent of indwelling of Jesus. This is for the disciples’ good, since it implies such a close union with Christ that he dwells in them, not merely in them. This is why Jesus explains the significance of the coming of the Spirit as follows: ‘On that day [i.e. the Day when the Father will give them another Counselor = the day of Pentecost] you will realize that [a] I am in my Father, and [b] you are in me, and [c] I am in you’ (Jn. 14:20). (Sinclair B. Ferguson, The Holy Spirit, p.37,68,71.)

     Ferguson insists (1) that the Spirit comes to Christians to indwell them, (2) that the coming of the Spirit is the equivalent of indwelling of Jesus, and (3) that on the day of Pentecost the disciples were to fully realize Jesus’ words: [a] I am in my Father, and [b] you are in me, and [c] I am in you (John 14:20). Jesus said, “I am in you” (John 14:20). The meaning of John 14:20 is that Jesus already dwelt in the disciples through the Spirit before the Spirit came on them on the day of Pentecost.
     By this reference we must conclude that the Bible indicates that ‘the Spirit dwells in believers” is distinct from “the Spirit comes on believers.” Therefore, Fer- guson’s note “the coming of the Spirit is the equivalent of indwelling of Jesus” is from the misinterpretation of John 14:17, Acts 1:8 and 2:3-4. He insists that the Spirit comes to Christians to indwell them, and Jesus was in the disciples before the day of Pentecost. According to his note, the Spirit does not come to any believer, including the 120 disciples, to dwell in them. Thus, his argument reveals that it itself is in great contradiction. Ferguson’s contradiction is from an incorrect translation of John 14:17.

Charles Spurgeon insists that the Spirit comes to reside within our mortal bodies.

When God’s own Spirit comes to reside within our mortal bodies, we are near kindred to the Most High. As surely as you are Christ’s you have His Spirit abiding in you. When the Spirit of God comes, we begin to live. The quickening Spirit brings life to those dead in trespassing and sins. Furthermore, the Holy Spirit comes into us for purification. (C. H. Spurgeon, Holy Spirit Power, p.122,125,129,134.)

     The note, “God’s own Spirit comes to reside within our mortal bodies. When the Spirit of God comes, we begin to live,” is quite unbiblical. It comes from the misunderstanding of the relation between the coming of the Spirit and to be in the Spirit. To apply the note “When the Spirit of God comes, we begin to live” to the 120 disciples makes no sense. They had already spiritual life through faith in God and Jesus before the Spirit came on them at Pentecost. It is correct to write, “You are Christ’s. You have His Spirit abiding in you. To receive Jesus is to be Christ’s. To be Christ’s is to have the Spirit. To have the Spirit is to be in the Spirit. Every Christian has the Spirit and the Spirit lives in him at the moment of regeneration.” This doctrine of the Spirit must be applied to all Christians including the 120 disciples before Pentecost. To write “The Holy Spirit comes into us for purification” also is quite unbiblical and based on the misinterpretation of Acts 1:8 and 2:2-4. The Holy Spirit did not come on them for purification but to empower their witness and preaching of the gospel. The 120 disciples were already purified in Jesus through faith in Him before the Spirit came on them on the day of Pentecost.

Billy Graham insists that the Holy Spirit came to live in our heart.

Since the baptism with the Spirit occurs at the time of regeneration, Christians are never told in Scripture to seek it. The moment we received Jesus Christ as Lord and Savior we received the Holy Spirit. He came to live in our heart. “Any one who does not have the Spirit of Christ does not belong to him,” said Paul in Romans 8:9. From that day onward, the Holy Spirit has lived in the hearts of all true believers. (Billy Graham, The Holy Spirit, p.79,73.)

     This argument, “The moment we received Jesus Christ as Lord and Savior we received the Holy Spirit, that is, to receive Jesus Christ is to receive the Holy Spirit,” is right. It is thoroughly unbiblical to write, “The baptism with the Spirit occurs at the time of regeneration.” There is no scriptural reference which supports this note. While the note “the Holy Spirit came to live in our heart” is quite erroneous, the note “the Holy Spirit has lived in the hearts of all true believers” is right. There is no scriptural reference to indicate that the Holy Spirit came to live in Christians’ heart. Billy Graham continues:

The first truth we must understand is that God has given us the Holy Spirit, and that He dwells within us. If I have accepted Christ as my Savior, the Spirit of God dwells within me…God has promised that the Spirit lives within you if you belong to Christ. (Billy Graham, Ibid., p.134.)

     The Bible supports this note, “If I have accepted Christ as my Savior, the Spirit of God dwells within me…God has promised that the Spirit lives within you if you belong to Christ.” Accordingly, it can be concluded that the Spirit has already lived in the hearts of Jesus’ disciples before the Spirit came on them on the day of Pentecost. The statement “the Spirit came to live in our heart” is confirmed as quite erroneous since the Spirit has already lived in the hearts of Jesus’ disciples before the Spirit came on them on the day of Pentecost.

Donald T. Williams insists that the Spirit comes to indwell the believer.

It would seem that John’s language only makes sense if we take the baptism of the Spirit as a way of speaking about His coming to indwell the believer at the time of regeneration and conversion. (Donald T. Williams, The person and work of the Holy Spirit, p.126. )

     The note, “His coming to indwell the believer at the time of regeneration and conversion,” is from the mistranslation and misinterpretation of John 14:17. The Spirit did not come to indwell the 120 disciples at the time of regeneration.

Edward Schweizer insists that the Spirit comes to indwell the believer.

Already in John 7:39 it is stated that the Holy Spirit would not come until Jesus was glorified, that is, until he had returned to the Father. In the first Paraclete saying the Spirit is described as the Spirit of truth. He “dwells” with the disciples and will be “in” them forever (John 14:17). (Edward Schweizer, The Holy Spirit, p.105.)

     To write “the Holy Spirit would not come until Jesus was glorified” is correct, but to write “the Spirit will be ‘in’ them forever” (John 14:17) is from an error in the Greek manuscript. John 14:17 should be “The Spirit is in them.”

Charles C. Ryrie insists that the Spirit is in the believers.

The work of the Spirit in relation to man in the Old Testament was not exactly similar to that which He does today for man. Pentecost marked the beginning of certain distinctive differences, although no one should get the impression that His ministry was rare or spare in Old Testament times. When we speak of the Spirit “coming” at Pentecost we do not mean that He was absent from the earth before then. He took up His residence in believers at Pentecost although He was present already before. (Charles C. Ryrie, The Holy Spirit, Chicago: Moody Press, 1965, p.41-43.)

     “The Spirit took up His residence in believers at Pentecost although He was already present before” is from the mistranslation of John 14:17, which confirms the Spirit had already taken up His residence in the 120 disciples before Pentecost. Charles C. Ryrie continues:

By the word selective it is indicated that the indwelling of the Spirit in Old Testament times was not necessarily universally experienced among God’s people. His relationship to people is comprehended by three words. First, it is said that the Spirit was in certain ones. Second, the Spirit is said to have come upon many. (Charles C. Ryrie, Ibid., p.41-43.)

     The note, “The indwelling of the Spirit in OT times was not necessarily univer- sally experienced among God’s people, and the Spirit was in certain ones....the Spirit is said to have come upon many,” is from a misinterpretation. The Spirit in OT and NT times was/is universally indwelling with/in God’s all people, that is, all believers, the sons of God. In OT times, the Holy Spirit was not in certain ones but was in God’s all people. Charles C. Ryrie continues:

Is there any difference between the Spirit’s being in and the Spirit’s coming upon men? We are probably not to understand any significant difference except that the idea of coming upon seems to imply the temporary and transitory character of the Spirit’s relationship to Old Testament saints. Third, the Spirit is said to have filled some. What do these examples indicate? Samson’s strength was produced by the Spirit’s coming on him (Judges 14:6). When David was anointed king by Samuel “the Spirit of Jehovah came mightily upon David from that day forward” (1 Sam. 16:13, ASV). (Charles C. Ryrie, Ibid., p.41-43.)

     The Bible indicates there is quite difference between “the Spirit’s being in men” and “the Spirit’s coming upon men.” If the correct Greek manuscript of John 14: 17 is not used, it is impossible to understand the difference between “the Spirit’s being in men” and “the Spirit’s coming upon men.” Charles C. Ryrie continues:
 
In Old Testament times the Holy Spirit could be withdrawn from men. Samson was enabled by the Spirit from the time of Judges 13:25 until God withdrew the Spirit as recorded in Judges 16:20. Saul was laid hold of by the Spirit (1 Sam. 10:10), though afterward the Spirit withdrew (1 Sam. 16:14). After his great sin David pleaded with God not to withdraw His Spirit from him (Ps. 51:11) – a prayer which is never found in the New Testament. (Charles C. Ryrie, Ibid., p.41-43.)

     “In OT times the Spirit could be withdrawn from men. Samson was enabled by the Holy Spirit from the time of Judges 13:25 until God withdrew the Spirit as recorded in Judges 16:20.” This is in error. Samson was enabled by the power of the Holy Spirit from the time of Judges 13:25 until God withdrew the power (Judges 16:20). In both OT and NT times God withdrew the power of the Spirit if His people were not right before Him. From David’s prayer, “...David pleaded with God not to withdraw His Spirit from him,” we learn that David pleaded with God not to withdraw the power of His Spirit. It should be inferred that the term “power” is omitted in the case of Samson and David. Charles C. Ryrie continues:

The very fact that the Lord indicated the baptism by the Spirit was future (Acts 1:5) shows that Old Testament saints did not experience it. (Charles C. Ryrie, Ibid., p.44.)

     This note is thoroughly inaccurate. To write, “the baptism by the Spirit was future” according to Acts 1:5 is right, but Acts 1:5 only applied to the disciples of Jesus at Pentecost. The note “OT saints did not experience it” is in great error. Since the baptism by/of the Spirit is to receive the power of the Spirit when He comes on a believer, the OT saints did experience it. The term “the baptism by/of the Spirit” is found only in the Greek NT. Instead of this term, in the OT there are other terms (“They received the power of God. The Spirit came on him. The Spirit came on him in power. The Holy Spirit of power came on him. The power of the Holy Spirit came on him”). All of these speak of the baptism by/of the Spirit. So it should be inferred that OT saints experienced the baptism by/of the Spirit, that is, the power of the Spirit. Charles C. Ryrie continues:

The absence of the Holy Spirit is an evidence of unsaved condition. Paul very emphatically declares: “Now if a man has not the Spirit of Christ, he is none of his” (Rom 8:9b). The universal indwelling of the Father and of Christ is inseparably linked with the universal indwell of the Spirit. It is reasonable to conclude that the Spirit also indwells all believers so that the indwelling of Christ may be known but all. (Charles C. Ryrie, Ibid., p.68.)

     The note, “The absence of the Holy Spirit is an evidence of unsaved condition. The universal indwelling of the Father is inseparably linked with the universal indwelling the Spirit,” should be applied to every saved child of God in OT times. Ryrie says, “Paul very emphatically declares: ‘Now if a man has not the Spirit of Christ, he is none of his (Rom. 8:9b). The universal indwelling of the Father and of Christ is inseparably linked with the universal indwelling of the Spirit.” It is reasonable to conclude that the Spirit also indwells all believers so that the in- dwelling of Christ may be known, but “all” should be applied to every saved child of God including the  120 disciples of Jesus before Pentecost. According to the statement of Charles C. Ryrie, John 14:17 states, “The Holy Spirit is in the disciples of Christ” before Pentecost. The Holy Spirit who was in the disciples before Pentecost came on them to give the power of the Holy Spirit at Pentecost.

Stanley M. Horton insists that the Spirit came to dwell in the believers.

Jesus promised that the one who believes (keeps believing, is a believer) in Him, out of his belly (his innermost being) rivers of living water will flow. “This spake He of the Spirit, which they that believe on him [by a definite act of faith] should receive [receive actively, take]: for the Holy Ghost was not yet given because Jesus was not yet glorified” (John 7:39). This clearly refers to what would happen beginning at Pentecost. During His ministry, the disciples depended directly on Jesus. The Holy Spirit did His work in and through Jesus on their behalf. Thus, the Holy Spirit was only with the disciples, not yet in them (John 14:17). They were living in a tran- sitional period where the Holy Spirit was not yet given to everyone, just as was the case in the Old Testament. However, since given is not in most of the ancient Greek manuscripts, they read, “the Spirit was not yet, or it was not yet Spirit.” The meaning seems to be that the age of the Spirit (as prophesied by Joel and the other Old Testament prophets) had not yet come. (Stanley M. Horton, What the Bible says about the Holy Spirit, p.116.)

     All these notes are based on the mistranslation and misunderstanding of the Greek verb lambano in John 7:37-39 and “the Spirit is in you” in John 14:17. It must be inferred that the Spirit was already with and already in the disciples before the Spirit came on them at Pentecost. Stanley M. Horton continues:

Then, because you are sons, and because all the promised b1essings of sonship now belong to you, God has sent the Spirit of His Son into your hearts, crying, “Abba, Father” (Galatians 4:6; Romans 8:15). The Holy Spirit is probably called the Spirit of His Son here to remind us of the words of Jesus in Luke 24:49. There, Jesus used the same verb, “send,” to say, “I will send the promise of my Father upon you.” This sending of the Spirit is clearly the baptism in the Holy Spirit, as explained in Acts 1:4, 5; 2:4. That Paul refers to it as the Spirit coming into their hearts is not strange. (Stanley M. Horton, Ibid., p.173.)

     “God has sent the Spirit of His Son into your hearts, crying, ‘Abba, Father,’ and the sending of the Spirit is the baptism in the Spirit, and the baptism in the Spirit is the Spirit coming into their hearts.” This means that if we cry “Abba, Father,” we have received the baptism in the Spirit, and also the Spirit has come into our hearts, but this is in great error.
     The 120 disciples cried “Abba, Father” before Pentecost, but they had yet to receive the baptism of the Holy Spirit at Pentecost. We conclude that the verb “send” (Galatians 4:6) is not the same as that in Luke 24:49. The sending of the Spirit in Luke 24:49 is the work of the baptism of the Spirit. The sending of the Spirit in Galatians 4:6 is the work of the Spirit at conversion. Horton’s argument is from the misunderstanding of the difference between the indwelling of the Spirit and the coming of the Spirit. The term “the baptism in the Spirit” is inaccurate. It should read “the baptism of the Spirit” or “the baptism with/in the fire of the Spirit.” Stanley M. Horton continues:

The Spirit came to dwell in them as he does in all who are now regenerated under the New Covenant. As Paul said, “Now if any man has not the Spirit of Christ, he is none of his.” (Romans 8:9) (Stanley M. Horton, Ibid., p.132.)

     Horton says, “The Spirit came to dwell in them” is from the mistranslation and misinterpretation of “the Holy Spirit is only with the disciples, not yet in them” (John 14:17). The Spirit did not come to dwell in them but to give them His power for service. The Spirit already dwelt in them before His coming at Pentecost. Likewise, the Spirit indwells all who are now regenerated under the New Covenant. Though the 120 disciples already were born of the Spirit, He did not come on them until they received the baptism of the Spirit. The Spirit’s baptism of the 120 disciples at Pentecost serves as an example of the work of “the Spirit’s coming on.”

John F. MacArthur insists that the Spirit comes to indwell the believers.

In John 14:17, Jesus told the apostles the Holy Spirit “abides with you, and will be in you.” Like the other believers in the old economy, they experienced the Spirit’s power for salvation and life, as well as for special occasions of ministry. In the new economy, inaugurated at Pentecost, the Spirit would permanently indwell and empower them in a way that was unique. (John F. MacArthur, The MacArthur New Testament Commentary Acts 1-12, p.17.)

     The comment, “inaugurated at Pentecost, the Spirit would permanently indwell and empower them in a way that was unique,” is from the mistranslation and misinterpretation of John 14:17. The Spirit already indwelt the 120 disciples before the Spirit came on them at Pentecost.

MacArthur insists “being baptized with the Spirit means being indwelt by the Spirit.”

Like being baptized with the Spirit, being indwelt by the Spirit is virtually synonymous with conversion. It is a separate facet of the same glorious, transforming act. “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom. 8:9). A person who does not have the Holy Spirit does not have eternal life, because eternal life is the life of the Spirit. (John F. MacArthur, The MacArthur New Testament Commentary 1 Corinthians, p.313.)
 
     The note, “Like being baptized with the Spirit, being indwelt by the Spirit is virtually synonymous with conversion, that is, to be baptized with the Spirit is to be indwelt by the Spirit,” is from the misinterpretation on the relation between “the Spirit is in you” and “the Spirit comes on you.” Furthermore the note is quite erroneous because the 120 disciples were indwelt by the Spirit before being baptized with/in the Spirit. Romans 8:9-16 clearly indicates the doctrine of the Spirit: to belong to Christ is to be in the Spirit. This doctrine must be applied to the 120 disciples who already belonged to Christ before being baptized with/in the Spirit. The Spirit was already in them before His coming at Pentecost. This fact confirms that John 14:17 should not read, “the Spirit will be in you” but “the Spirit is in you.” The Holy Spirit who already was in the 120 disciples came on them at Pentecost.

John F. Walvoord insists “the Spirit comes to dwell in the believers.”

The problem of Acts 19:1-6 yields to a careful study of the context and an accurate translation of the text. From the context it can be learned that the disciples at Ephesus were followers of John the Baptist and had not come into contact with the gospel of grace. Upon their baptism and confession of faith in Christ, the Spirit came on them. It is indicated that Paul “laid his hands upon them” (Acts 19:6), either in the act of baptism or otherwise, and the presence of the Holy Spirit was manifested in that they spake with tongues. It is apparent from the narrative that the Spirit both indwelt and filled these disciples, the indwelling being known by the manifestation which accompanied the filling. It cannot be inferred, therefore, from this passage that the Spirit comes to indwell as a work subsequent to salvation, because they had not been saved previous to Paul’s visit. (John F. Walvoord, The Holy Spirit, p.154.)

     This note (“Upon their baptism and confession of faith in Christ, the Spirit came on them”) is from Acts 19:1-6. But it is a misinterpretation because (1) the Ephesians confessed, (2) they were baptized with/in water in the name of Christ, (3) and after their baptism with/in water the Spirit came on them through laying on of Paul’s hands. The Spirit did not come on them because of their water baptism or their confession of the faith in Christ. It is thoroughly inaccurate to argue that they were not saved prior to Paul’s visit. They had already accepted God through the preaching of the disciples of John the Baptist. Though they were yet in a period of transition from the OT days to NT, the Spirit was already in them through their faith in God and Christ before Paul laid his hands on them. They were already saved by their faith in the God of the OT before the Spirit came on them. It is quite erroneous to write, “It cannot be inferred from this passage that the Spirit comes to indwell as a work subsequent to salvation.” The Spirit came on them to give the power/the gifts of the Spirit as a work subsequent to salvation. The Bible confirms this in the cases of the 120 disciples, the Samaritans, Cornelius and his family as well as the 12 believers at Ephesus. All of them were already saved through their faith before the Spirit came on them. Walvoord continues:

The fact that the Holy Spirit departed from Saul proves only that this was possible in the Old Testament when the Holy Spirit did not indwell all the saints (1 Sam. 16:14). We have the promise of Christ that the Spirit would indwell them after His departure, implying that they were not indwelt when He gave them the promise. (John F. Walvoord, Ibid., p.152-3.)

     This note is thoroughly inaccurate. The phrase “the Holy Spirit departed from Saul” must mean that God took away the power of the Spirit which was on him. The note, “In the OT the Holy Spirit did not indwell all the saints,” also is quite erroneous. In the OT and NT the Holy Spirit indwells all the saints. The note, “We have the promise of Christ that the Spirit would indwell them after His departure, implying that they were not indwelt when He gave then the promise,” is from the mistranslation and misinterpretation of John 14:17. The Spirit has already indwelt the disciples before Christ’s departure.

R. A. Torrey insists that the Holy Spirit comes to dwell in the believers’ hearts.

In John 14:16-18 Jesus told His disciples that when the Holy Spirit came, He Himself would come; that is, the result of the coming of the Holy Spirit to dwell in their hearts would be the coming of Christ Himself. The Holy Spirit takes up His abode in the one who is born of the Spirit. In a similar way the Lord Jesus said to His disciples on the night before His crucifixion, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you and shall be in you” (John 14:16,17). The Holy Spirit dwells in every one who is born again. We read in Romans 8:9, “If any man has not the Spirit of Christ, he is none of his.” As we have already seen, the Spirit of Christ in this verse does not mean merely a Christlike spirit, but is a name of the Holy Spirit. One may be a very imperfect believer, but if he really is a believer in Jesus Christ, if he has really been born again, the Spirit of God dwells in him...The Holy Spirit dwells in every child of God. (R. A. Torrey, The Person and Work of the Holy Spirit, p.47,93-94.)

     The note, “In John 14:16-18 the result of the coming of the Holy Spirit to dwell in their hearts would be the coming of Christ Himself. The Spirit dwells with you and shall be in you” (John 14:16,17), is quite erroneous. The note, “The Holy Spirit dwells in every one who is born again. If he really is a believer in Jesus Christ, the Holy Spirit dwells in him. The Holy Spirit dwells in every child of God,” is biblical. Through John 14:16-18, Torrey insists that the Holy Spirit comes to indwell believers who are born again, but it is quite erroneous because it is based on the mistranslation of an incorrect manuscript of the Greek text of John 14:16-18. The Holy Spirit indwelt the 120 disciples who were already born again. This was before the Holy Spirit came on them on the day of Pentecost.
 

Chuck Smith insists that the Spirit came into you and began to indwell you.

The moment you accepted Jesus as the Lord of your life, the Holy Spirit came into you and began to indwell you. The truth is that the Holy Spirit comes into your life to help you become holy. (Chuck Smith, Living Water, p.262,271.)

     There is no scriptural reference which would indicate the Holy Spirit comes into a believer and begins to indwell the believer. We must conclude that “to receive Jesus as Savior and Lord is to receive the Holy Spirit. To receive Jesus is to be in Jesus, and to be in Jesus is to be in the Holy Spirit.” The Holy Spirit indwelt the 120 disciples before He came on them at Pentecost. The Holy Spirit came on the disciples to give His power to witness and for service. The Holy Spirit did not come on the 120 disciples to indwell them. So it is confirmed that Chuck Smith’s note (“the Holy Spirit came into you and began to indwell you”) is from the mistranslation of John 14:17.

Robert Gromacki insists that the Spirit of God dwells within each of us.

In John 14:16-17, the Spirit was dwelling “with” the apostles in the Gospel era. In Greek the words “with you” literally mean “beside you.” In that sense, the Holy Spirit had a companion ministry to the apostles. He was beside them, but not inside them. Christ predicted that the Spirit would be in them. After the death, resurrection, and ascension of Christ, the same Spirit who was beside then would be inside them. Christ also changed verbal tenses to show the difference in the two relationships of the Spirit to the apostles. The verb menei (“dwells”) is in the present tense, whereas the verb estai (“will be”) is in the future tense…in the church age the Holy Spirit indwells a believing sinner the moment he or she is saved, and will never leave the believer. Believers must be aware that the Spirit of God dwells within each of us. The Holy Spirit entered us when we were saved. His indwelling presence is the evidence that we belong to Jesus Christ (Rom. 8:9). (Robert Gromacki, The Holy Spirit, p.473,500,507.)

     This statement is quite erroneous since it is based upon the mistranslation and misunderstanding of John 14:16-17. The note, “After the death, resurrection, and ascension of Jesus Christ, the same Spirit who was beside then would be inside them” is quite inconsistent with the note, “The Holy Spirit entered us when we were saved. His indwelling presence is the evidence that we belong to Jesus Christ.” If the Holy Spirit entered us when we were saved, then the Holy Spirit is in every believer. According to the note “After the death, resurrection, and ascension of Christ, the same Spirit who was beside then would be inside them,” we must conclude the Holy Spirit was never in the 120 disciples of Christ before His ascension. If that is accepted, neither were they saved before Pentecost. Many passages affirm they were already saved through faith in Christ before his death, resurrection, and ascension. The reason the statement of Robert Gromacki is in great confusion is based on the mistranslation and misunderstanding of John 14:16-17.

Robert Gromacki insists that we were in the Spirit when we were baptized in the Spirit.

Both the baptism in the Holy Spirit and the indwelling presence of the Spirit occur at the moment of salvation. We were in the Spirit when we were baptized in the Holy Spirit. In dwelling, the Spirit is in us. (Robert Gromacki, Ibid., p.493.)

     This claim is erroneous since the relation between “the Spirit is in believers” and “the Spirit comes on believers” is misunderstood. “The indwelling presence of the Spirit occurs at the moment of salvation” is correct, but the note “the baptism in the Holy Spirit occurs at the moment of salvation” is erroneous. The note “We were in the Spirit when we were baptized in the Holy Spirit” is quite inaccurate because the 120 believers were already in the Spirit before being baptizing with/in the Spirit on the day of Pentecost.

William D. Mounce comments on John 14:17.

In John 14:17 Jesus tells his disciples that they will recognize this Spirit: “you know him for he dwells with you (ὅτι παρ᾽ ὑμῖν μένει) and will be in you (καὶ ἐν ὑμῖν ἔσται). This verse hides a challenging set of Greek variant readings that interpreters have tried to sort out. Here are our choices.  
                     Option 1:  μένει ἔσται      The Spirit dwells with you and will be in you.
                     Option 2:  μένει ἔσται      The Spirit will dwell with you and will be in you.
                     Option 3:  μένει ἔστιν      The Spirit dwells with you and is in you.
The best Greek manuscripts support the first reading (μένει ἔσται), making the second verb only future. Why is this so important? Why is this essential? Jesus is saying that Christ’s presence now with them will be soon in them. (William D. Mounce, Basics of Biblical Greek Grammar, 1993, p.161.)

     Mounce says, “In John 14:17 Jesus tells his disciples that they will recognize this Spirit.” But in John 14:17 Jesus never told his disciples that they will recognize this Spirit. The statement is inaccurate and based on the misunderstanding of the verb “know/realize/recognize” (ginosko, γινώσκω) in vv. 14:17,20.

John 14:17  the Spirit of truth. The world cannot accept him, because it neither sees him nor knows (γινώσκει) him. But you know (γινώσκετε) him, for he lives with you and will be in you. (NIV)

     In John 14:17 the phrase “The world neither sees him nor knows (ginoskei γινώσκει, know/realize/recognize) him” means that the world (unbeliever) does not know the Spirit. This is in the present tense. The phrase “But you know (ginoskete γινώσκει,· present verb) him” tells us that the disciples of Jesus do know (realize/recognize-present verb) the Spirit. John 14:17 was not written just for the future. Jesus spoke this truth for the disciples who followed him.
In John 14:17 Jesus told his disciples that they are recognizing the Spirit because He lives with them and He is in them. Jesus never told his disciples that they will recognize the Spirit. Here, it is confirmed that William D. Mounce’s statement is from the misunderstanding of John 14:17.

John 14:20  On that day you will realize (γνώσεσθε) that I am in my Father, and you are in me, and I am in you. (NIV)

     In John 14:17 Jesus told his disciples that they are recognizing the Spirit. But in John 14:20 Jesus told his disciples that on that day they will recognize (gnosesthe γνώσεσθε realize/know) that they are in Jesus, and Jesus is in them. Here, the words “on that day” point to the day of Pentecost. The disciples will recognize that they are in Jesus, and Jesus is in them when the Holy Spirit came on them at Pentecost. If these words of Jesus are not understood, it becomes impossible to find the Greek right wording for John 14:17. How was it possible that Jesus can say that he is in his disciples before Pentecost? According to the doctrine of the Trinity, Jesus is in them and they are in Jesus through the Spirit. That is, the Spirit lives in them. Here, it is confirmed that “Option 3: menei estin, ‘The Spirit dwells with you and is in you’” is from the correct Greek manuscript, but Option 1,2 are from the incorrect Greek manuscript.

“The Spirit comes to dwell” is from the erroneous Greek manuscript of John 14:17.

John 14:17
NIV
TNIV
KJV
NKJ
CSB
ESV    
NRS          

YLT              NLT           

NAS             NAB             NET             
AB                

NJB             
TEV             
NEB  

He lives with you and will be in you. (NIV)
He lives with you and will be in you.
He lives with you and will be in you.
He dwelleth with you, and shall be in you.
He dwells with you and will be in you.
He remains with you and will be in you.
He dwells with you and will be in you.
He abides with you, and he will be in you.
He doth remain with you, and shall be in you.
He lives with you now and later will be in you.
He abides with you, and will be in you.
It remains with you and will be in you.
He resides with you and will be in you.
He lives with you and will be in you.


He is with you, and he is in you.
He remains with you and is in you.
He dwells with you and is in you.


     It shows there are two kinds of the Greek original manuscript of John 14:17.

                      παρ᾽ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται    He dwells with you and will be in you.
                      παρ᾽ ὑμῖν μένει καὶ ἐν ὑμῖν ἔστιν    He dwells with you and is in you.

     The NJB, TEV and NEB chose the present verb estin (ἔστιν ἔιμι) for the correct wording. Instead, the CSB, ESV, GWN, MIT, KJV, NKV, NIV, TNIV, NSV, YLT, NLT, NAS, LB, NAB, NET and AB chose the future verb estai (ἔσται  ἔιμι). All the scholars mentioned above chose the future verb estai (ἔσται) as correct. Which is correct? If this question is not thoroughly examined, it becomes impossible to understand the Holy Spirit and construct the doctrine of the Holy Spirit. Before examining the issue on “The Holy Spirit will be in you, and the Holy Spirit is in you” in John 14:17, the following passages should be understood.

Mark 15:32 must logically be consistent with Luke 23:39-43 but both are inconsistent.

Mark 15:32   Let this Christ, this King of Israel, come down now from the cross, that we may see and believe. Those crucified with him also heaped insults on him. (NIV)
KJV, NKJ     Let the Christ, the King of Israel, descend now from the cross, that we may see and believe. Even those who were crucified with Him reviled Him.

     The phrase “even those who were crucified with Him reviled Him” is from an incorrect Greek manuscript. The phrase “those who were” in Mark 15:32 is in a plural structure, but it must be a singular construction (“one of those who were”) because of Luke 23:39-43.

Luke 23:39-43 One of the criminals who hung there hurled insults at him: “Aren’t you the Christ? Save yourself and us!” But the other criminal re- buked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “I tell you the truth, today you will be with me in paradise.” (NIV)

     “One of the criminals who hung there hurled insults at him” in Luke 23:39 is in a singular. Luke indicates that only one of those who were crucified with Jesus Christ rebuked Him. Both criminals did not rebuke Jesus Christ but only one. Therefore, “those who were crucified with Jesus rebuked Him” in Mark 15:32 is from an incorrect Greek manuscript. It is confirmed that the translation of Mark 15:32 of the NIV, NKJ and many English versions are based on an incorrect Greek manuscript.

Matt. 8:28 must be consistent with Luke 8:27 but both are inconsistent.

Matt. 8:28  When he arrived at the other side in the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were so violent that no one could pass that way. (NIV)
Luke 8:27  When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. (NIV)

     Matt. 8:28 records Jesus met two demon-possessed men, but Luke 8:27 records Jesus met only one. Proverbs says every word of God is flawless, but the word of Matt. 8:28 seems inconsistent with that of Luke  8:27. This inconsistency is from an incorrect Greek manuscript. Likewise, it should be concluded that “the Holy Spirit will be in you” (John 14:17) is not from a correct Greek manuscript. Matt. 21, Mark 11, Luke 19 and John 12 must be examined to understand John 14:17.

Matt. 21:1-7 says, “Jesus sat on them, the donkey and the colt.” But it makes no sense.

Matt. 21:1-7  As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. If anyone says any- thing to you, tell him that the Lord needs them, and he will send them right away.” This took place to fulfill what was spoken through the prophet: “Say to the Daughter of Zion, See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.” The disciples went and did as Jesus had instructed them. They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. (NIV)

     The NIV and NKJ translate Matt. 21:1-7 as “Jesus sat on them, the donkey and the colt.” But it makes no sense at all because it is impossible for anyone to sit on two colts. It should be “Jesus sat on a colt.” The common sense affirms that “Jesus sat on them, the donkey and the colt” is not from the Greek original manuscript but from an incorrect Greek manuscript.

Mark 11:1-7; Luke 19:30-35 say, “Jesus sat on a colt.” It makes sense.

Mark 11:2-7      “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here.” They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying that colt?” They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. (NIV)
Luke 19:30-35   “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ tell him, ‘The Lord needs it.’” They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. (NIV)

John 12:14-15 says, “Jesus sat on a donkey’s colt.” It makes sense.

John 12:14-15  Jesus found a young donkey and sat upon it, as it is written, “Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey’s colt.” (NIV)

Zech. 9:9 prophesied, “Jesus will ride on a donkey.” It makes sense.

Zech. 9:9   Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. (NIV)
KJV    Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
 
     The phrase “your king comes to you, gentle and riding on a donkey (sitting on a donkey)” is by no means consistent with “Jesus sat on them” since a donkey is in singular but “them” is in plural. The word “Jesus sat on them” makes no sense at all and contradictory since it is impossible for anyone to sit on two donkeys. The records (Mark 11:1-7; Luke 19:28-35; John 12:14-15; Zech. 9:9) are unanimously described as “Jesus sat on a donkey (a colt, a foal), which makes sense because one person can sit on only one donkey. It should be understood that the contradict- tion in Matt. 21:5-7 is from an incorrect Greek manuscript. Likewise, “the Holy Spirit will be in you” in John 14:17 is from an incorrect Greek manuscript. So it must be “the Holy Spirit is in you.”
 

Matt. 10:29-31 must be consistent with Luke 12:6-7 but both are inconsistent.

Matt. 10:29-31  Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows. (NIV)
Luke 12:6-7   Are not five sparrows sold for two pennies? Yet not one of them is forgotten by God. Indeed, the very hairs of your head are all numbered. Don’t be afraid;…worth more than many sparrows. (NIV)

     Matt. 10:29 asks, “Are not two sparrows sold for a penny? Luke 12:6 asks, “Are not five sparrows sold for two pennies?” Both passages must be consistent. The reason both verses are quite different is from an incorrect Greek manuscript. It should be interpreted that one of both passages is virtually not from the right Greek original manuscript.

2 Sam. 14:27 must be consistent with 2 Sam. 18:18 but both are inconsistent.

2 Sam. 14:27  Three sons and a daughter were born to Absalom. The daughter’s name was Tamar, and she became a beautiful woman. (NIV)
2 Sam. 18:18  During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, “I have no son to carry on the memory of my name.” He named the pillar after himself, and it is called Absalom’s Monument to this day. (NIV)

     2 Sam. 14:27 records, “Absalom had three sons and a daughter.” 2 Sam. 18:18 inconsistently records, “Absalom did not have his son.” The reason why they are inconsistent is a result of the incorrect Hebrew manuscript used in the OT. It should be noted that one of these passages is not from the original Hebrew. There are many incorrect manuscripts in the Hebrew OT and the Greek NT because there are no original manuscripts available. It could be said that the Greek original manuscripts have not yet been found, but if the Bible, from Genesis to Revelation, is thoroughly and carefully studied, the right original words can be found. The Scriptures mentioned above confirm that John 14:17, “The Holy Spirit will be in you,” is virtually from an incorrect Greek manuscript.   

Rom. 8:9-16 indicates that the Spirit lives in every son of God and every Christian.

Rom. 8:9-16   You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you...because those who are led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, “Abba, Father.” The Spirit himself testifies with our spirit that we are God’s children. (NIV)

     Through Rom. 8:9-16 the following doctrine of the Holy Spirit can be found: “If we receive Christ as Savior and Lord, we receive the Holy Spirit. To receive Christ is to receive the Holy Spirit. If we believe in Christ, we belong to Him; to believe in Christ is to belong to Christ. To receive Christ is to be in Christ. To be in Christ is to be in the Holy Spirit. To be in the Spirit is to be in God. To be in God is to be in Christ. The Holy Spirit lives in every Christian. The Holy Spirit is in every son of God.” The phrase “The Spirit himself testifies with our spirit that we are God’s children” means that to be with the Spirit is to be God’s child. It can be concluded that Rom. 8:9-16 indicates “the Spirit is with them” is the same as “the Spirit is in them.” This doctrine of the Holy Spirit must be applied to every child of God in both OT and NT days, and before and after the day of Pentecost.

John 14:17 must be consistent with Rom. 8:9-16 since both are the word of God.

John 14:17   He dwells with you and will be in you. (KJV, NKJ, NIV)
                     He dwells with you and is in you. (NJB, TEV, NEB)

     Rom. 8:9-16 indicates that the Spirit lives with the sons of God or Christians and He is in them. The term “you” in John 14:17 speaks of Jesus’ disciples who had already received Jesus as Savior and Lord. They had already become the sons of God and Christians before the day of Pentecost. According to the doctrine of the Holy Spirit recorded in Rom. 8:9-16, John 14:17 must be consistently read as “the Holy Spirit is in you.” To read, “the Holy Spirit will be in you,” makes no sense. Here, it is definitely affirmed that most English versions, including the KJV, NKJ and NIV, are based on an incorrect Greek manuscript. The translation of the NJB, TEV and NEB is based on the correct Greek manuscript.
     The Holy Spirit indwells the disciples of Jesus and indwelt them before the Holy Spirit came on them at Pentecost. John 14 indeed indicates that the Holy Spirit indwelt the believers before He came on them at Pentecost. Thus, it can be established that the Holy Spirit does not come to indwell believers. Here, the Bible shows that the phrase “the Holy Spirit is in you” is distinct from “the Holy Spirit comes on you.” Through the record of John 14:17 (“The Holy Spirit will be in you”) all the scholars mentioned above insist that the Holy Spirit came to dwell in the believers at Pentecost. It is affirmed that their arguments are from the mistranslation by the English versions that chose the incorrect Greek manuscript.

Eph. 3:16-17 indicates that the Spirit lives in every Christian.

Eph. 3:16-17 that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, (NKJ)

     The phrase “Christ may dwell in your hearts through faith” means that Christ dwells in Christians. The doctrine “to be in Christ is to be in the Spirit” in Rom. 8:9-16 must be applied to Eph. 3:16-17. Eph. 3:16-17 says, “His Spirit in the inner man.” It means that the Spirit of Christ is in the inner man, that is, in the believers. It can be concluded that the Spirit dwells in Christians and Christ dwells in them. The words “Christ dwells in Christians” mean that the Holy Spirit dwells in Christians according to the doctrine of the Trinity.  

John 14:17-20 must be consistent with Eph. 3:16-17.

John 14:17-20 The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)

     Here, the record “the Holy Spirit lives with you and will be in you” must be “the Holy Spirit lives with you and is in you.” The phrase “on that day you will realize that I am in my Father, and you are in me, and I am in you” indicates that when the Holy Spirit came on them on the day of Pentecost the disciples were to realize that Jesus is in them. This means that Jesus was already in His disciples through the Holy Spirit before Pentecost. Rom. 8:9-16 and Eph. 3:16-17 indicate that to be in Christ is to be in the Holy Spirit. Mystically this doctrine in Rom. 8 and Eph. 3 is consistently applied to John 14:17-20, which records that “the Holy Spirit is in you” is the same as “Christ is in you.” Here, John 14:17-20 affirms that “Christ is in you” means “the Holy Spirit is in you.” It can be concluded that the doctrine “to be in Christ is to be in the Holy Spirit” should be consistently applied to all Christians in the NT. All these facts affirm that “the Spirit is in you” of the NJB, TEV and NEB is from the correct Greek manuscript.

1 Cor. 6:11 indicates that “in Christ” is the same meaning as “in the Spirit.”

1 Cor.6:11 ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. (BNT)
NAS          you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.
NRS          you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.
KJV           ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
NIV           you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

     The KJV and NIV translate 1 Cor. 6:11 as “in” (ἐν) the name of the Lord Jesus Christ and “by” (ἐν) the Spirit of our God. The NAS and NRS translate it as “in” (ἐν) the name of the Lord Jesus Christ and “in” (ἐν) the Spirit of our God. The translation of the NAS and NRS is more reasonable than that of the KJV and NIV. This passage reveals that “in” the name of the Lord Jesus Christ, that is, “in” Jesus Christ is the same as “in” the Spirit. 1 Cor. 6:11 indicates the doctrine of the Spirit “to be in Christ is to be in the Spirit.”

John 14:17-20 must be consistent with 1 Cor. 6:11.

     In John 14:17-20, Jesus Christ told His disciples, “I am in you.” This was done before Pentecost. According to His word, Jesus was in His disciples before Pen- tecost. How can Jesus live in His disciples? Here, we must apply the doctrine of the Trinity in 1 Cor. 6:11 to John 14:17-20. The phrase “Jesus is in His disciples” means that Jesus is in them through the Holy Spirit. Therefore, “Jesus is in them” is synonymous with “the Holy Spirit is in them.” Through John 14:17-20 and 1 Cor. 6:11, it can be concluded that the future structure “the Holy Spirit will be in you” in John 14:17 is from an incorrect Greek manuscript. So “the Holy Spirit will be in you” must be “the Holy Spirit is in you.”

Gal. 4:6 is consistent with Rom. 8:15-16.

Gal. 4:6   Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” (NIV)  
Rom. 8:15-16   For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, “Abba, Father.” The Spirit himself testifies with our spirit that we are God’s children. (NIV)

     Gal. 4:6 is the same meaning as Rom. 8:15-16. We read here that one who cries, “Abba, Father,” is a child of God. If one is a child of God, then God has “sent the Spirit of his Son into his heart.” The Holy Spirit is in his heart. The 120 disciples who already were the sons of God before Pentecost had the Spirit in their hearts. The Spirit lived in them before Pentecost. Gal. 4:6 and Rom. 8:15-16 confirm that John 14:17 must be, “The Spirit is with you and is in you.”

Matt. 6:6-9 indicates the disciples of Jesus have become the sons of God before Pentecost.

Matt. 6:6-9   When you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on ba- bbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him. “This, then, is how you should pray: Our Father in heaven, hallowed be your name... (NIV)

     The disciples of Jesus were taught to pray, “Our Father in heaven...” before Pentecost. The 120 disciples were already the sons of God. Gal. 4:6 must be applied to them (“Because they are sons, God sent the Spirit of his Son into their hearts, the Spirit who calls out, Abba, Father”). Rom. 8:15-16 also must be applied to them (“They received the Spirit of sonship. And by him they cry, Abba, Father”). Gal. 4:6 and Rom. 8:15-16 affirm that the disciples of Jesus had already received the Holy Spirit and the Holy Spirit lived with them and was in them before Pentecost. The translation “The Holy Spirit will be in you” in John 14:17 is from the incorrect Greek manuscript. Thus, it must be “the Holy Spirit is in you.”  

1 John 4:14-15 and Matt. 16:13-17 must be examined to understand John 14:17.

1 John 4:14-15   We have seen and testify that the Father has sent his Son to be the Savior of the world. If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. (NIV)
Matt. 16:13-17  When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jere- miah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.” (NIV)
John 11:27   “Yes, Lord,” she told him, “I believe that you are the Christ, the Son of God, who was to come into the world.” (NIV)

     1 John 4:14-15 records that if anyone acknowledges that Jesus is the Son of God, God lives in him. Matt. 16:13-17 and John 11:27 indicate that Jesus’ disciples and His followers including Martha and her sister Mary, acknowledged before Pente-cost that Jesus was the Son of God. God lived in them before Pentecost. How could God live in them? He lived in them through the Holy Spirit. That the Spirit lived in them before Pentecost obviously is confirmed by 1 John 4:14-15, Matt. 16:13-17 and John 11:27. We affirm again, “the Spirit will be in you” (John 14:17) is from the incorrect Greek manuscript. So it must be “the Spirit is in you.”

John 1:10-13; 4:14-15 must be examined to understand John 14:17.

John 1:10-13   He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God-children born not of natural descent, nor of human decision or a husband’s will, but born of God. (NIV)
1 John  4:14-15  We have seen and testify that the Father has sent his Son to be the Savior of the world. If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. (NIV)

     1 John 4:14-15 says that if one believes in Jesus as the Son of God, God lives in them. John 1:10-13 says that if one believes in the name of Jesus, they become a child of God and are born of God. If one is born of God, God lives in him. Every child of God is born of God, so God lives with every child of God and is in him.

John 3:5-6   Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.” (NIV)  

     Believers are born of the Spirit. John 1:10-13 and 1 John 4:14-15 teach if one is born of God, God lives in him. If one is born of the Spirit, the Spirit lives in him. Before Pentecost the disciples of Jesus were born of the Spirit so that the Spirit lived in them before Pentecost. John 14:17 must be, “the Spirit is in you.”  

Stanley M. Horton insists that the Spirit has come on us to stay.

The Spirit has also come on us to stay (John 14:16). (Stanley M. Horton, What the Bible says about the Holy Spirit, p.90.)

     Horton has mistakenly accepted the mistranslation of the wrong Greek manuscript for John 14:17. The Holy Spirit came on the 120 disciples to empower them to be witnesses of Christ on the day of Pentecost. This truth is confirmed by Acts 1:8: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” The Holy Spirit who lived with them and was in them before the Holy Spirit came on them on the day of Pentecost. Thus, at Pentecost the Spirit had not come on them to stay. Instead, the Spirit had come to give the power of the Spirit to them for preaching the gospel and for service.

John F. MacArthur insists the Spirit came to every believer at the moment of faith.

When the Holy Spirit came at Pentecost a new order was established. From then on the Holy Spirit came to every believer at the moment of faith and indwelt the believer in a permanent, abiding relationship. (John F. MacArthur, Charismatic Chaos, p.216.)

     MacArthur’s argument is from a misinterpretation. Before the Spirit came on the 120 disciples of Jesus on the day of Pentecost, they had already received the Spirit. The Spirit already indwelt them (John 14:17-20). Nowhere in the Bible do we read that the Holy Spirit came to every believer at the moment of faith. Mac- Arthur’s note is from the misunderstanding of the distinction between “the Spirit is in you and the Spirit comes upon you.” The Bible confirms that “the Spirit lives in you” is quite distinct from “the Spirit comes upon you.” Why does it differ? The Bible describes it differently.

John 14:16-20 seems to be logically inconsistency and contradiction.

John 14:16-20  And I will ask the Father, and he will give you another Counselor to be with you forever-the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)

     In John 14:18-20 Jesus says, “I will not leave you as orphans; I will come to you...I am in you.” With the phrase, “I will come to you,” Jesus meant that He will come to the disciples through the Holy Spirit on the day of Pentecost. This promise was fulfilled when the Holy Spirit came upon them. Jesus also said to His disciples that He was in them. Therefore, Jesus Christ was in them before Pente- cost. How could Jesus, who has a physical body, be in them? He meant that He was in them through the Holy Spirit.
     So, “Jesus was in them” meant that the Holy Spirit was in them. Here, it can be concluded that the Spirit was in Jesus’ disciples before the coming of the Spirit on the day of Pentecost. Here again in John 14:17, it is confirmed that “the Spirit will be in you” is from the incorrect Greek manuscript. It must be that “the Spirit is in you.”
     In John 14:16, Jesus said that he would ask the Father, and the Father would give believers the Spirit to be with them forever. According to this word of Jesus, the Spirit who had not yet come upon His disciples did not yet live with them, and was not yet in them since the Father had not given the Spirit to them at that time. But in John 14:17, Jesus said, “The Spirit lives with you and is in you.” According to this word of Jesus, the Spirit already lived with them and already was in them. The literal wording of John 14:16-20 seems to reveal that the word of Jesus Christ is contradictory and inconsistent. But consider John 14:6. Jesus said, “I am the way and the truth and the life.” Without a single exception, there is no contradictory or inconsistent word from Jesus. Then, why does the word of Jesus appear to be inconsistent?

John 14:26    the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. (NIV)
John 16:7-8   But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment. (NIV)
John 16:13    But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. (NIV)

     According to John 14:17-20, the Holy Spirit indwells Jesus’ disciples, but in John 14:16,26, 16:7-8, 13 we read that the Holy Spirit had not yet come upon them. He was to come upon them on the day of Pentecost. According to these verses the words of Jesus are surely inconsistent and contradictory. Proverbs 30:5 indicates that every word of God is flawless, so there are no inconsistencies or contradictions in the Bible. Why then do the words of Jesus, i.e., the Bible itself, appear to have inconsistencies and contradictions on this issue?
     The reason is simple. It is from the misunderstanding that these passages carry the same meaning. These supposed inconsistencies and contradictions spring from a misunderstanding caused by giving “the Spirit is in you” the same meaning as “the Spirit comes on you.” But “the Spirit is in you” is quite distinct from “the Spirit comes upon you.” The Bible speaks of these two things quite differently. When OT believers received God as God the Father, and those in NT days received God the Father through Jesus Christ sent by God the Father, the Spirit was placed in them. That is, “to receive God and Jesus Christ is to receive the Holy Spirit. To receive God is to be in God. To receive Jesus is to receive the Holy Spirit. To receive Jesus is to be in Jesus. To be in Jesus is to be in the Holy Spirit.”
To be in the Holy Spirit, i.e., the words “the Holy Spirit is in you” is not the same meaning as “the Holy Spirit comes on you.”
     The coming upon of the Spirit is by no means the equivalent of the indwelling of the Spirit. The Bible confirms that this must be a basic formula of the doctrine of the Holy Spirit. This theology must be applied to every child of God, without a single exception, in both OT and NT days. If it is not accepted as the truth of the Bible, it is definitely impossible to understand and properly construct the doctrine of the Holy Spirit.

To be with Jesus is to be in Jesus, and to be with the Spirit is to be in the Spirit.

If John 14:16-20 is not understood, it is impossible to understand and build the doctrine of the Holy Spirit. “The Spirit will be in you” in John 14:17 is from an incorrect Greek manuscript. It must be “The Spirit is in you.”

John 14:17   The Spirit lives with you and is in you. (NJB, TEV, NEB)
John 8:16     And yet if I do judge, my judgment is true; for I am not alone, but I am with the Father who sent me. (NIV)
John 10:38    but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in me, and I in Him. (NIV)
John 14:11    Believe me when I say that I am in the Father and the Father is in me. (NIV)

     In John 8:16 Jesus said, “I am with the Father.” This means that the Father is with Jesus. In John 10:38; 14:11 Jesus said, “The Father is in me.” These passages confirm that if the Father is with Jesus, the Father is in Jesus. Through this word of Jesus a doctrine of the Holy Spirit can be established: “To be with the Father is to be in the Father.” Here, the Father is God. So it is the same as “To be with God is to be in God.” If God is with a child of God, God is in him. If God is with you, God is in you. Likewise, since the Spirit is with a believer, the Spirit is in a believer. John 14:17 must be consistent with John 8:16, 10:38 and 14:11. All these confirm that John 14:17 must be, “the Spirit is with you and is in you.”

The OT and the NT affirm that all sons of God are born of God. If they are born of God, God is with them and is in them.

Ex. 4:22     Then say to Pharaoh, This is what the Lord says: Israel is my first born son. (NIV)
Is. 63:16     But you are our Father, though Abraham does not know us or Israel acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name. (NIV)
Is. 64:8-9    Yet, O Lord, you are our Father. We are the clay, you are the potter; we are all the work of your hand. Do not be angry beyond measure, O Lord; do not remember our sins forever. Oh, look upon us, we pray, for we are all your people. (NIV)
Mal. 2:10     Have we not all one Father? Did not one God create us? Why do we profane the covenant of our fathers by breaking faith with one another? (NIV)
Ezek. 36:24-28 For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. You will live in the land I gave your forefathers; you will be my people, and I will be your God. (NIV)

     These words in the OT confirm that if anyone believes in God, he becomes a child of God. God is called his Father. In the OT, the Israelites were the children of God and God’s people. According to the doctrine of Trinity, the Holy Spirit was with them and was in them because God was with them and was in them. Gal. 4:6-7 and Rom. 8:14-16 also affirm this fact of the OT.

Gal. 4:6-7  Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” So you are no longer a slave, but a son; and since you are a son, God has made you...an heir. (NIV)

     The text says all believers who call out, “Abba, Father” are sons of God. The phrase “God sent the Holy Spirit of his Son into our hearts” means that the Holy Spirit sent by God lives with our hearts and lives in our hearts.

Rom. 8:14-16 because those who are led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, “Abba, Father.” The Spirit himself testifies with our spirit that we are God’s children. (NIV)

     This text should be applied to all believers, that is, all sons of God. In all cases, both in the OT and the NT, any believer who calls out, “Abba, Father,” is a child of God. The phrase “Those who are led by the Spirit of God are sons of God” means that all sons of God in both the OT and the NT are led by the Spirit who is in them. The phrase “You received the Spirit of sonship,” tells us that all sons of God, both in the OT and the NT, received the Spirit of sonship. To receive the Spirit means to be in the Spirit. The phrase, “The Spirit himself testifies with our spirit that we are God’s children,” means that the Spirit is with God’s children. The Scripture affirms that the Holy Spirit is with all sons of God and is in all sons of God in both OT and NT days.

The NT affirms that if anyone accepts Christ, he is born of God and God is in him.

John 1:10-13   He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God-children born not of natural descent, nor of human decision or a husband’s will, but born of God. (NIV)
1 John 4:15    If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. (NIV)

     John 1:10-13 says that to receive Christ sent by God is to become a child of God, and the children of God are born of God. Here, it can be said that all the children of God, whether in the OT and the NT, are born of God. 1 John 4:15 says that if anyone receives Jesus as the Son of God, God lives in him and he in God. Here, it can be seen that one who receives Jesus as the Son of God is in God, and God is in him. Both passages affirm that to be born of God is to be in God. This doctrine must be applied to every Christian, including the 120 disciples before Pentecost.
 

The NT affirms that if anyone accepts Christ, he is born of the Spirit and He is in him.

John 3:5-8    Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” (NIV)
John 14:17   the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. (NIV)
NJB, TEV, NEB  He lives with you and is in you.

     If anyone receives Christ as the Son sent by God, he is born of the Spirit. If anyone is born of the Spirit, the Spirit is in him. The doctrine “to be born of God is to be in God” in John 1:10-13 and 1 John 4:5 must be applied to John 14:17. “To be born of God is to be in God” is the same as “To be born of the Spirit is to be in the Spirit.” This doctrine confirms that “the Spirit will be in you” (John 14:17) must be, “the Spirit is in you.”

The NT affirms that if anyone accepts Christ, he is born of Christ and He is in him.

1 John 2:28   And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming. If you know that he is righteous, you know that everyone who does what is right has been born of him. (NIV)
John 14:20   On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)

     In 1 John 2:28 the pronouns “him, he, his” refer to Jesus Christ. The phrase “Everyone who does what is right has been born of him” means that everyone who does what is right has been born of Christ. The word “continue in him” means “continue in Christ,” that is, continue believing in Christ. It can be established that “to believe in Christ is to be born of Christ. In John 14:20 the term “you” refers to the disciples of Christ. Jesus’ disciples believe in him as the Christ. The phrase “You are in me, and I am in you” tells us that the disciples who believe in Christ are in Christ, and Christ is in them. It can be concluded that to be born of Christ is to be in Christ. Here, it can be found that the doctrine of the Trinity is applied: to be born of God is to be in God, to be born of the Spirit is to be in the Spirit, and to be born of Christ is to be in Christ. These facts affirm that “the Spirit will be in you” (John 14:17) is from a wrong manuscript. It must be, “the Spirit is in you.”   

If God is with Jesus, God is in Him. Jesus confirms “to be with God means to be in God.”

John 16:26-28 In that day you will ask in my name. I am not saying that I will ask the Father on your behalf. No, the Father himself loves you because you have loved me and have believed that I came from God. I came from the Father and entered the world; now I am leaving the world and going back to the Father. (NIV)
John 1:1-2    In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. (NIV)
John  8:16    But if I do judge, my decisions are right, because I am not alone. I stand with the Father, who sent me. (NIV)
John 14:11   Believe me when I say that I am in the Father and the Father is in me.
Luke 11:13   If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him! (NIV)
John 10:38   But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father. (NIV)
John 14:20   On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)
John 16:32   You will leave me all alone. Yet I am not alone, for my Father is with me. (NIV)

     In John 16:26-28, God spoken of by Jesus means God the Father. These passages affirm that if God is with Jesus, God is in Jesus. Jesus stated that to be with his Father is to be in his Father. Therefore, it can be observed that to be with God is to be in God, and to be with the Spirit is to be in the Spirit. It affirms that John 14:17 must not be “the Spirit will be in you” but “the Spirit is in you.”

If Jesus is with His disciples, Jesus is in them. So to be with Jesus is to be in Jesus.

John 14:20    On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)
John 14:23-25 Jesus replied, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me. All this I have spoken while still with you.” (NIV)
John 16:4      I have told you this, so that when the time comes you will remember that I warned you. I did not tell you this at first because I was with you. (NIV)
John 17:22-23  I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. (NIV)

     In John 14:25, the phrase “while still with you” tells us that Jesus was with them at the time. In John 16:4, the phrase “I was with you” is the same meaning as the phrase “Jesus is with you.” In John 14:20 and 17:23, Jesus confessed that He was in His disciples. These passages affirm the following doctrine: “to be with Jesus is to be in Jesus.” 2 Cor. 3:17 says that the Lord is the Spirit. And 1 Cor. 12:3 says that Jesus is the Lord. Therefore “to be with Jesus is to be in Jesus” is the same meaning as “to be with the Holy Spirit is to be in the Holy Spirit.” This doctrine must be applied to John 14:17. It affirms that John 14:17 must not be “the Spirit will be in you” but “the Spirit is in you.”

The Bible confirms that “Jesus is with them” is the same meaning as “Jesus is in them.”

Matt. 28:20  teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. (NIV)
John 14:20   On that day you will realize that I am in my Father, and you are in me, and I am in you. (NIV)


     The both texts affirm the phrase “I am with you” is the same meaning as “I am in you.” That is, “Jesus is with you” is the same meaning as “Jesus is in you.” This doctrine should be applied to the case of the Holy Spirit in John 14:17, so that the Holy Spirit lives with you and is in you. All of these records affirm that “the Holy Spirit will be in you” is from a mistranslation by the English versions that chose the wrong Greek manuscript. The words, “I am with you always, to the very end of the age,” could not be physically, literally true; after He said this, He ascended into heaven. Obviously Jesus was not physically with His disciples, but this makes sense when we consider that He was with them through the Spirit.

The Bible affirms that if the Spirit is with you, it must be “the Spirit is in you.”

John 14:17  –the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. (NIV)    
NJB, TEV, NEB   He lives with you and is in you.

     “The Spirit lives with you and will be in you,” are from the wrong Greek manu- script. It must be, “The Spirit lives with you and is in you.” The Bible affirms that according to the Trinity, it is a strict doctrine that if God/Jesus/the Spirit is with you, God/Jesus/the Spirit is in you, and you are in God/Jesus/the Spirit.

Chuck Smith insists that “the Spirit is with you” is different from “the Spirit is in you.”

In John 14, Jesus is encouraging a discouraged bunch of the disciples…the Spirit dwells with you and will be in you. (John 14:17). Note that Jesus said that the Holy Spirit was dwell “with” His men, or “alongside” of them. The Greek preposition here is para. Yet soon the Spirit would be more than “with” the disciples; soon He would dwell “in” them. Here the preposition is en. I believe the disciples went from para to en in John 20:22, when Jesus breathed on them and said, “Receive the Holy Spirit.”…The moment you accepted Jesus as the Lord of your life, the Holy Spirit came into you and began to indwell you. You went from para to en. (Chuck Smith, Living Water, p.261-2.)

     According to “the Spirit dwells with you and will be in you (John 14:17) and when Jesus breathed on them and said, ‘Receive the Holy Spirit’” (John 20:22), the statement of Chuck Smith only seems to be biblical. It is quite inaccurate since it is based on the mistranslation and misinterpretation of John 14:17 and 20:22. As examined above already, John 14:17 must be translated, “the Spirit dwells with you and is in you,” and John 20:22 must be translated, “Jesus said in a soft voice (i.e., whispered), be filled with (the power) of the Holy Spirit.” The examination mentioned above affirms that the Greek prepositions para (with) and en (in) is used of the same meaning in John 14:17. That is, “the Holy Spirit lives with (para) you” carries the same meaning as “the Holy Spirit is in (en) you.”
     Can the statement of Chuck Smith, “The moment you accepted Jesus as the Lord of your life, the Holy Spirit came into you and began to indwell you,” be applied to the 120 disciples? If so, then since they had already accepted Jesus as the Lord of their lives before the crucifixion and resurrection, the Holy Spirit came into them and began to indwell “in” them before crucifixion and resurrection. Here, it is confirmed that Chuck Smith himself is in great confusion. If anyone accepts that “the Spirit dwells with you and will be in you” (John 14:17) as a right translation, his statement on the Holy Spirit will be in great confusion like Chuck Smith’s. Chuck Smith continues:

Not every believer, however, has the baptism with the Holy Spirit. In Acts 1:8 Jesus said to His men, “You shall receive power when the Holy Spirit has come upon you.” This is the third Greek preposition, epi–the Spirit comes “upon” you or “over” you. (I personally prefer the idea that He “overflows” you.) This epi empowers the believer for service. It is an out-flowing of the Spirit, a flowing forth from my life of dunamis, the dynamic, the power of God’s Spirit, working through my life and touching those around me. (Chuck Smith, Ibid., p.262.)

     “Not every believer has the baptism with the Holy Spirit. This epi empowers the believer for service.” This is biblical, but in the note, “He (the Holy Spirit) overflows you, and it is an out-flowing of the Spirit,” is thoroughly inaccurate because the Holy Spirit is not treated as God and a divine Person but as a physical material like water. It would be better, “The power of the Holy Spirit overflows you, and it is an out-flowing of the power of the Spirit.” The note “a flowing forth from my life of dunamis, the dynamic, the power of God’s Spirit” is quite biblical. Chuck Smith continues:

It is one thing to have the Holy Spirit “with” you (para), another thing to have the Spirit “in” you (en), but something even more to have the Holy Spirit “upon” you (epi). (Chuck Smith, Ibid., p.262.)

     The note, “It is one thing to have the Holy Spirit ‘with’ you (para), another thing to have the Spirit ‘in’ you (en),” is erroneous. Both prepositions “with” and “in” in John 14:17 are used of the same meaning. The note “something even more to have the Holy Spirit ‘upon’ you (epi)” is right according to Acts 1:8 (You will receive the power of the Holy Spirit when he comes upon ‘epi’ you). Chuck Smith continues:

Allow me to illustrate the difference. If I should place an empty glass next to a large pitcher of water, this pitcher would be para, “with” the glass. If I start pouring the water from the pitcher into the glass, the water is now “in,” en, this pitcher. As the glass fills with water and I continue to pour water into it, the glass begins to overflow. The water is now ‘upon” or “overflowing,” epi, the glass. You started out with the para, moved to the en, and would up with the epi. (Chuck Smith, Ibid., p.262.)

     This illustration is logical and right. But if it is applied to the doctrine of the Holy Spirit, it is quite inaccurate since to be with Jesus is to be in Jesus, and to be with the Holy Spirit is to be in the Holy Spirit. Consequently, the note “You started out with the para (with), moved to the en (in)” is from the mistranslation and misunderstanding of John 14:17. Chuck Smith continues:

So it is with the Holy Spirit in our lives. He is first “with” us, He begins to dwell “in” us, but as the Lord continues to pour out His Spirit “upon” us, He begins to overflow from us. While many Christians have the Holy Spirit in them, the Holy Spirit is not flowing forth out of their lives. They need to experience the epi, this baptism with the Holy Spirit. (Chuck Smith, Ibid., p.262.)

     The note, “So it is with the Spirit in our lives. He is first ‘with’ us, He begins to dwell ‘in’ us,” is quite erroneous and without scriptural support. The Bible con- firms that the Holy Spirit lives with us and is in us at the moment of receiving Jesus Christ as Savior and Lord. To receive Jesus is to receive the Holy Spirit. The note, “the Lord continues to pour out His Spirit ‘upon’ us,” is quite erroneous since it is from the mistranslation and misinterpretation of Acts 2:17-18. It must be, “the Lord poured out the gift of His Spirit upon us when the Holy Spirit came on us subsequent to conversion.” The note “The Holy Spirit begins to overflow from us” is quite erroneous since the Holy Spirit is treated as water. It must be, “The power begins to overflow from us through the Holy Spirit when He comes on us.”  The statement, “They need to experience the epi, this baptism with the Holy Spirit,” is right except the term “the baptism with the Holy Spirit.” Chuck Smith continues:

So many Christians have the Spirit all bottled up inside. The Spirit does not flow from their life, and they seem content to be normal Christian, to hang around but never to overflow. Yet it is God’s desire, purpose, and will that our lives overflow with the Spirit. In Acts 2:38 the “gift” Peter was talking about is the epi, the overflowing of God’s power for service. (Chuck Smith, Ibid., p.263.)

     The note, “So many Christians have the Spirit all bottled up inside. The Spirit does not flow from their life…our lives overflow with the Spirit,” is erroneous because it does not treat the Spirit as God the Spirit and a divine Person but as water. But the note, “the ‘gift’ Peter was talking about is the epi, the overflowing of God’s power for service” is right and biblical. So the note, “The Spirit does not flow from their life…our lives overflow with the Spirit,” must instead be, “The power of Spirit does not flow from their life…our lives overflow with the power of the Spirit.” It confirmed that the note of Chuck Smith is in great confusion.

The Holy Spirit was in Christ before the Holy Spirit came upon Him.  

     Luke 2:41-50 says that when Jesus was twelve years old, He called God His Father. Romans 8:9-16 and Luke 2:41-50 affirm that Jesus Christ who is the Son of God had already received the Spirit, that is, the Spirit lives with Him and is in Him. In Luke 3:21-23 we read that the Holy Spirit came upon Jesus when He was about thirty years old. In the case of Jesus Christ, the Bible affirms a clear distinction between “the Spirit is in” and “the Spirit comes upon.” The Bible indicates “the Spirit is in Him” is quite distinct from “the Spirit comes upon Him.” The Holy Spirit did not come to dwell in Jesus but to give Him the power of the Holy Spirit to preach the gospel. Luke 3:22 and 4:1-18 affirm that Jesus received the power of the Holy Spirit when the Holy Spirit came on Him.

The Holy Spirit was in the 120 disciples before the Holy Spirit came on them.

Acts 1:8      You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem…(NIV)
Acts 2:3-4   They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. (NIV)

     John 14:16-20 indicates that the Holy Spirit lived with Jesus’ disciples and was in them before day of Pentecost. Acts 1:8-2:4 indicates that the Holy Spirit came on them at Pentecost. Here, the Bible obviously indicates that “the Holy Spirit lives in them” is quite distinct from “the Holy Spirit comes upon them.” The Holy Spirit did not come to dwell in the 120 disciples but came to give them the power of the Holy Spirit.

The Holy Spirit was in the Samaritan believers before the Holy Spirit came on them.

Acts 8:14-19  When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit. When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Spirit.” (NIV)  

     The doctrine of the Holy Spirit noted above (“to receive Jesus is to be in Jesus, and to be in Jesus is to be in the Holy Spirit, and to receive Jesus is to receive the Holy Spirit”) must be applied to all believers including the Samaritans. The phrase, “Samaria had accepted the word of God,” means that they had already become Christians by accepting the word of God through Philip’s preaching. The Sama- ritans received Jesus Christ as their Savior and Lord, and they were baptized with/in water by Philip in the name of the Lord Jesus. Therefore, the Holy Spirit already dwelled with them and was already in them even though these specific words are not found in Acts 8. The text says that the Holy Spirit had not yet come upon them. In the case of the Samaritan believers (Acts 8:14-19), the Holy Spirit came upon them through the laying on of the apostles’ hands after their conversion.
Acts 8:14-19 affirms that the Samaritans received Jesus Christ as their Lord and Savior when they believed in Him, but the text says that they had not yet received the Holy Spirit.
     We have already concluded that if anyone received Jesus Christ, he received the Spirit, and the Spirit dwelled with him and was in him. Therefore, the book of Acts including Acts 8 seems to be inconsistent and contradictory, but without a single exception, every word of God including the book of Acts must be consistent. The inconsistency and contradiction of Acts 8:14-19 is from the mistranslation of the Greek lambano in Acts 8:14-19, which means “to be filled with.” Therefore, Acts 8 obviously indicates that the Holy Spirit did not come to dwell in the Samaritan believers. Acts 8 affirms that “the Holy Spirit is in them” is quite dis- tinct from “the Holy Spirit comes on them.” The Holy Spirit did not come to dwell in the Samaritans but to give them the power of the Holy Spirit, i.e., the baptism of the Holy Spirit.

Frederick D. Bruner comments on the Samaritan believers.

The uniqueness of the Samaritan event is affirmed even by those who use it to teach special doctrine. The account is accentuated by two important words in verse 16. “The Spirit had not yet fallen on any of them, but they had only been baptized.” Luke reports that the Samaritan believers had only (monon) been baptized, indicating that enough had not yet occurred, as indeed it had not. To be baptized and not to have received the Spirit was an abnormality, in facts, as the passage goes on to teach, an impossible contradiction in Christian realities. “Not yet had the Holy Spirit fallen on any on them.” The meaning is this: The Spirit is to come with baptism, but this coming had “not yet” occurred. (Frederick D. Bruner, A Theology of the Holy Spirit, p.177.)

     The note “uniqueness and abnormality of the Samaritan event” is from the mistranslation of the Greek verb lambano in Acts 8:14-19 and the misinterpretation of the meaning of the phrase “the Holy Spirit did not yet come on them” in Acts  8:16.

The Holy Spirit was in Cornelius and his family before the Holy Spirit comes on them.  

     Most scholars insist that Cornelius and his family were not regenerated or not saved until Peter preached the gospel of Jesus to them. Acts 10:43 says, “All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.” Many scholars interpret this to mean that Cornelius and his family had neither as yet believed Jesus nor received the forgiveness of sins through his name. If Acts 10:43 is only read, they seem to be unbelievers. But in order to understand Cornelius’s case the records of Acts 10:1-7 and 10:34-35 must be examined. The texts say that Cornelius and all his family were devout and God-fearing. He gave generously to those in need and prayed to God regularly. This means that they have already been the believers who belonged to OT era.
     They were the sons of God expecting the coming Messiah according their faith in God. They were in a period of transition from OT days to NT days. Therefore, God sent his angel to them to inform of Peter since they were genuine sons of God. Through Peter’s preaching the gospel of Jesus, they accepted Jesus as the Son of God and became NT believers. Before meeting Peter, they had already received God. The phrase, “They have received the Holy Spirit just as we have” (Acts 10: 47), is from the mistranslation of the Greek verb lambano which should be trans- lated, “They were filled with (the power) of the Holy Spirit just as we have.” The doctrine of the Holy Spirit “to receive God is to receive the Holy Spirit, to be in God is to be in the Holy Spirit” must be applied to the case of Cornelius and his family. When Peter preached the gospel of Jesus Christ, the Holy Spirit came on them. Here, Acts 10 obviously affirms that the Holy Spirit was in them before He came on them. The Holy Spirit did by no means come to dwell in Cornelius and his family. The Bible indicates a clear distinction between the phrases, “the Holy Spirit is in him” and “the Holy Spirit comes upon him.”

The Holy Spirit was in the 12 Ephesian believers before the Holy Spirit came on them.

     The 12 Ephesian believers were called disciples. They had received John’s baptism so they had already become the children of God through the preaching of John’s disciples. They were God-believers who lived in a period of transition from the times of OT to that of NT just like Cornelius. Therefore, they had already been saved through their faith in God, but nobody had preached the good news of Jesus Christ to them until Paul. They received Jesus Christ as their Lord and Savior sent by God through Paul’s preaching. It should be inferred that before meeting Paul, they had already received the Spirit, and the Spirit dwelt with them and was in them just as in the case of Cornelius.
     After being baptized with/in water by Paul in the name of the Lord Jesus, the Spirit came upon them as Paul laid his hands on them. In the case of the Ephesians as well as Cornelius, the Bible indicates a clear distinction between “the Spirit is in them” and “the Spirit comes upon them.” In Acts 19:2, Paul asked them, “Did you receive the Holy Spirit when (since) you believed?” In all of theological society, there has been in great controversy and endless debates regarding the translation of, “Did you receive the Holy Spirit ‘when’ or ‘since’ you believed?” But their point of view for the translation of ‘when’ or ‘since’ is completely wrong. Instead, the use of the Greek lambano is key to the debate. The verb “receive” is from the mistranslation of the Greek lambano. It must be translated “to be filled with.” The Bible indicates that “the Holy Spirit is in you” is quite distinct from “the Holy Spirit comes upon you.”

The Bible says that “the Spirit is in you” is distinct from “the Spirit comes on you.”

Is. 57:15  For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. (NKJ)

     This text says that the High and Lofty One, that is, God dwells in the kingdom of heaven and also dwells with him who is good and right before God. The word of God in Isaiah 57:15 must be applied to every son of God in OT and NT days. Isaiah 57:15 and Rom. 8:8-16 affirm that God dwells with every son of God and is in him through the Holy Spirit.  

1 John 4:5  If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. (NIV)

     The text records that every Christian who accepts Jesus as the son of God is in God, and God is in him through the Holy Spirit. The fact, “God dwells in the heaven, and He is with the sons of God, and He is in them, who are on earth,” is indeed a mystery outside the Bible. But in the Bible it is a fundamental truth of the Word because the Bible, that is, the word of God is flawless and true.

Acts 1:9-11  After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” (NIV)
2 Cor.13:5-6  Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you–unless, of course, you fail the test? And I trust that you will discover that we have not failed the test. (NIV)

     Acts 1:9-11 records that after resurrection, Jesus ascended into the kingdom of heaven so that He is now in heaven. 2 Cor. 13:5-6 also records that Jesus is in those who have received Him as Savior and Lord, and He will come again to those who are on earth. All these fundamentals of the faith are indeed mysteries and nonsense outside the faith but the Bible proclaims them as true. John 14:17 says that the Holy Spirit lived with the disciples of Jesus and was in them before the day of Pentecost, but Acts 1:8 and 2:3-4 record that the Holy Spirit came on them on the day of Pentecost. These records seem to make no sense. They are mysterious to those outside the faith, but they are indeed God’s truth. The Bible tells us so.

What does the Bible say about the meaning of “the Spirit is in you”?

     In the days of OT the work of the Spirit who lived in believers was the same as His work in the days of NT. We are born again of the Holy Spirit. Ezek. 36:24-29 says, “God cleanses our sins through the Holy Spirit who is in us. God also give us a new heart and a new spirit in us through the Holy Spirit who is in us. Our dirt hearts and evil spirits will be changed into new hearts and new spirits through the work of the Holy Spirit who is in us.” Titus 3:4-7 says, “God saved us through the washing of rebirth and renewal by the Holy Spirit.” 1 Cor.  2:12-16 says, “We may understand what God has freely given us through the Spirit. The man without the Spirit does not accept the things that come from the Spirit of God.” Unbelievers do not receive Jesus Christ, so they cannot have the Spirit in them and neither do they accept the Bible as the truth. If anyone attends church, worships Jesus Christ and accepts the gospel message, the Holy Spirit dwells with him and is in him. Therefore, every son of God in OT days and every NT Christian received the Holy Spirit. The Holy Spirit lives in believers through faith in God and Christ. To receive Jesus Christ is to be regenerated, i.e., to be born again of the Holy Spirit. To receive Jesus is to receive the Holy Spirit. To receive Jesus is to be in Jesus. To receive the Holy Spirit is to be in the Holy Spirit. Consequently, to be born again of the Holy Spirit is to be in the Holy Spirit. That is, the work/purpose of “the Holy Spirit is in you” is for regeneration (to be born again of the Holy Spirit). Every Christian is born again of the Holy Spirit, and the Holy Spirit is in him.
 

What does the Bible say about the meaning of “the Spirit comes on you”?

1 Kin. 18:46  The power of the Lord came upon Elijah and, tucking his cloak into his belt, he ran ahead of Ahab all the way to Jezreel. (NIV)
Ezek. 37:1     The hand of the Lord was upon me, and he brought me out by the Spirit of the Lord and set me in the middle of a valley; it was full of bones. (NIV)

     The word “hand” in Ezek. 37:1 means “power” in 1 Kings 18:46, so that it can be inferred that the power of the Lord was upon Ezekiel. The Lord came upon the prophets Elijah and Ezekiel in power. They received the power of the Spirit when He came upon them, i.e., the Spirit of power came upon them. These descriptions are synonymous. The prophets Elijah and Ezekiel were already the sons of God before the power of the Lord came upon them, so the Spirit of God lived with them and was in them, as noted above. Here, it is affirmed that “the Spirit is in them” is quite distinct from “the Spirit comes on them.”
     And according to the doctrine of the Spirit, it can be established “the Spirit comes on him” means that the Spirit comes on him in power, or the power of the Spirit comes on them. Consequently, the work/purpose of “the Spirit is in you” is for regeneration, and the work/purpose of “the coming of the Spirit” is for the giving of the power of the Spirit. The coming of the Spirit is to impart the power of the Spirit subsequent to regeneration. The Bible affirms that the work of “the Spirit is in you” is quite distinct from that of “the Spirit comes on you.”

The verb “take” in Gen. 2:21-23 must be examined to know “take” in Num. 11:17; 24-25.

Gen. 2:21-23  And the Lord God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, this is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. (KJV)

     The “take” in “God took one of his ribs” requires an object “one” of his ribs.

Gen. 3:2-3  The woman said to the serpent, “We may eat fruit from the trees in the garden, but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’” (NIV)
Gen. 3:22    And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” (NIV)

     In “take from the tree of life” in Gen. 3:22, the word “fruit” in Gen. 3:2-3 is omitted. To interpret this passage the word “fruit” must be added as in, “take the fruit from the tree of life” since the verb “take” requires an object (See Gen. 2:21-23). From Genesis to Revelation there are many uses of omission, that is, omitted words, and omitted sentences. If the omitted words and sentences of the passages are not correctly understood, it becomes impossible to interpret the Bible.

The verb “take” in Num. 11:17; 24-25 requires an object “power.”

Num. 11:17  I will come down and speak with you there, and I will take of the Spirit that is on you and put the Spirit on them. They will help you carry the burden of the people so that you will not have to carry it alone. (NIV)
Num. 11:24-25 So Moses went out and told the people what the Lord had said. He brought together seventy of their elders and had them stand around the Tent. Then the Lord came down in the cloud and spoke with him, and he took of the Spirit that was on him and put the Spirit on the seventy elders. When the Spirit rested on them, they prophesied. (NIV)

     The phrases, “I will take of the Spirit that is on you and put the Spirit on them, and He took of the Spirit that was on him and put the Spirit on the seventy elders,” must be understood. In the phrase, “I will take of the Spirit that is on you,” some word is omitted just as in Gen. 3:22. In the phrase, “I put the Spirit on them,” some word also is omitted. If it were to read, “I will take the Spirit that is on you, and I will put the Spirit on them,” it seems to make sense, but the text says, “I will take of the Spirit that is on you.” Here, “I will take of the Spirit that is on you” is quite distinct from “I will take the Spirit that is on you.”
     Ex. 3:1-4 records that God came on Moses in fire. Moses received the staff of power. Here, it can be said that Moses received the power of God when God came on him in fire. It can be also inferred that the power of the Spirit was on Moses before going to Egypt to preach the good news of God. Therefore, “I will take of the Spirit that is on you and put the Spirit on them,” should be inferred to mean, “I will take the power of the Spirit that is on you and put the power of the Spirit on them.” Num. 11:24-25 says, “When the Spirit rested on them, they prophesied.” If it is properly understood, the phrase, “I will take of the Spirit that is on you and put the Spirit on them,” is simple to understand. The phrase, “they prophesied” means that they received the gift of the prophecy by the Spirit when He rested/came on them.
     The 120 disciples were filled with (the power) of the Holy Spirit when the Holy Spirit came upon them on the day of Pentecost, and they spoke in other tongues, which means the gift of the Holy Spirit. Here, “they spoke in other tongues,” means they received the power of the Holy Spirit. Likewise, the phrase, “the seventy elders prophesied when the Spirit rested on them,” means that they received the power of the Holy Spirit when the Spirit came on them. Here, it again is confirmed that, “I will take of the Spirit that is on you, and put the Spirit on them,” should be inferred to mean, “I will take the power of the Spirit that is on you and put the power of the Spirit on them.” And it can be established as the Spirit’s doctrine that the purpose of “the Spirit is/comes on believers” is for the giving of the power of the Spirit, and for the receiving of the power of the Spirit after becoming the sons of God, that is, after regeneration.

Acts 19:1-6 indicates the meaning of “the Holy Spirit comes on them.”

Acts 19:1-6   While Apollos was at Corinth, Paul took the road through the in- terior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?” (* It should be “Were you filled with [the power] of the Holy Spirit since you believed?”-Author) They answered, “No, we have not even heard that there is a Holy Spirit” (* It should be “the Holy Spirit”). So Paul asked, “Then what baptism did you receive?” “John’s baptism,” they replied. Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” On hearing this, they were baptized into (* It should be “in”) the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. (NIV Italics added)

     The text indicates that the 12 Ephesian believers received God through the testimony of the disciples of John the Baptist. Subsequently, they were baptized with/in water according to the tradition of John the Baptist. They had already become sons of God through their faith in God before meeting the apostle Paul. Here, it can be found that their spiritual journey was in a period of transition from OT days to NT days. The doctrine of the Holy Spirit, “to receive the God of the OT is to receive the Holy Spirit, to be in God is to be in the Holy Spirit,” must be applied. They had received Jesus as Savior and Lord sent by God because of Paul’s preaching, and they were baptized with/water in the name of Jesus. Before Paul placed his hands on them, before the Holy Spirit came on them, it is obvious that the Holy Spirit lived with them and was in them. The text says, “When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.” Here, it is surely affirmed that “the Holy Spirit is in them” is quite distinct from “the Holy Spirit comes on them.” The phrase, “The Ephesians spoke in tongues and prophesied when the Holy Spirit came on them,” means that they received the power, that is, the two gifts of the Holy Spirit when the Holy Spirit came on them.
     It is also affirmed that Acts 19:6 is the same record as Acts 1:8. The only difference is that Acts 1:8 is in the future tense and Acts 19:6 is in the past tense. Acts 19:1-6 obviously indicates that the Holy Spirit did by no means come to dwell in them but to give His power or His gifts to them. It can be also established as the Holy Spirit’s doctrine that the work and purpose of the coming of the Holy Spirit is for the giving of the power of the Holy Spirit. Acts 19:6 can be inferred to mean that the Holy Spirit came on them in power, and the power of the Holy Spirit came on them just as He did for the 120 disciples on the day of Pentecost.  
   

Acts 1:8 indicates the meaning of “the Holy Spirit comes on them.”

Acts 1:8  You will receive power when the Holy Spirit comes on you.

     The text can be changed to, “You will receive the power of the Holy Spirit when the Holy Spirit comes on you.” Here, “you” speaks of the disciples of Jesus Christ. They had already become the sons of God so that the Holy Spirit lived with them and was in them (John 14:17). The text obviously indicates that the phrase, “the Holy Spirit is in them” is quite distinct from “the Holy Spirit comes on them.” The Spirit was already in them before He came on them at Pentecost. Acts 1:8 indicates that the coming of the Holy Spirit is for the receiving of the power of the Holy Spirit. Acts 1:8 indicates that “the Holy Spirit will come on you” is the same as “the power of the Holy Spirit will come on you.” Here, John 14:17 and Acts 1:8 affirm that the Holy Spirit did not come to dwell in them. Instead, He came on them to give His power to be witness and preach the gospel of Christ. The 120 disciples were filled with (received) the power of the Holy Spirit when He came on them on the day of Pentecost.

The OT and NT have many usages of omission.

     In many cases in the OT and NT, the phrase, “They received the power of the Holy Spirit” is written as, “the Holy Spirit came on them.” Every record of “the Holy Spirit came on him” in the OT and NT must be inferred to mean that he received the power of the Spirit when He came on him. At times the words, “when the Spirit came on them,” are also omitted and we read instead, “They received the power of the Holy Spirit.” If this is not accepted as a strict principle of interpret- ation, it becomes impossible to understand the Holy Spirit. In every record of the OT and NT, without a single exception, “the Holy Spirit came on them” must be understood to mean that at that time they received the power of the Holy Spirit. “The coming of the Holy Spirit is to receive the power of the Holy Spirit, and the coming of the Holy Spirit is to be baptized with/in the Holy Spirit and with/in fire, that is, to be filled with the power of the Holy Spirit.” Without a single exception, this doctrine of the Holy Spirit must be applied to every case in the OT and the NT.

The word “in power” is omitted in the following passages.

Judg. 3:9-10  when they cried out to the Lord, he raised up for them a deliverer, Othniel son of Kenaz, Caleb’s younger brother, who saved them. The Spirit of the Lord came upon him, so that he became Israel’s judge and went to war. (NIV)
Judg. 6:34    the Spirit of the Lord came upon Gideon, and he blew a trumpet, summoning the Abiezrites to follow him. (NIV)
Judg. 15:12,14 They said to him, “We’ve come to tie you up and hand you over to the Philistines.” Samson said, “Swear to me that you won’t kill me yourselves.” The Spirit of the Lord came upon him in power. The ropes on his arms became like charred flax, and the bindings dro- pped from his hands. (NIV)
1 Sam. 10:6,9-10 Then the Spirit of the Lord will come upon you, and you will prophesy with them and be turned into another man. As Saul turned to leave Samuel, God changed Saul’s heart, and all these signs were fulfilled that day. When they arrived at Gibeah, a procession of prophets met him; the Spirit of God came upon him in power, and he joined in their prophesying. (NIV)
1 Sam. 19:19-20  Word came to Saul: David is in Naioth at Ramah; so he sent men to capture him. But when they saw a group of prophets prophesying, with Samuel standing there as their leader, the Spirit of God came upon Saul’s men and they also prophesied. (NIV)

     Caleb, Gideon, Samson, Saul, and David believed in God. They were the sons of God. Therefore, the Spirit dwelled with them and was already in them before the Spirit came upon them. The phrase, “The Spirit of God came upon them in power, and he prophesied,” means the Spirit came upon them and gave them the power of the Spirit, i.e., they received the power of the Spirit when He came upon them. 1 Cor. 12:4-11 indicates that prophecy is one of the nine gifts of the Holy Spirit, so “they prophesied” testifies that they received a gift of the Spirit.
     The power of the Spirit contains the nine gifts of the Spirit. The cases noted above are the same as that of the 120 disciples on the day of Pentecost, Cornelius and the Ephesians. In Judges 3:10, 6:34 and 1 Sam. 10:6, “the Spirit of the Lord came upon him,” the word “in power” in Judges 15:14 and 1 Sam. 10:10 is omitted. The future tense, “You will receive power when the Holy Spirit comes on you” (Acts 1:8), can be changed to the past tense, “They received the power of the Holy Spirit when the Holy Spirit came on them.” This doctrine of the Holy Spirit must be applied to all the cases of the OT and NT.

The following passages reveal the meaning of “the Holy Spirit comes on them.”

1 Kin. 18:46  The power of the Lord came upon Elijah. (NIV)

     The phrase, “The power of the Lord came upon Elijah” in 1 Kings 18:46 is the same as “the Lord came upon Elijah in power” or “the Lord of power came upon Elijah in power.” It means that Elijah received the power of the Spirit of the Lord when the power of the Lord came upon him. This doctrine applied to Elijah must be applied to both the OT and NT.

1 Pet. 5:10  And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. (NIV)
James 4:6   But he gives us more grace. That is why Scripture says: “God opposes the proud but gives grace to the humble.” (NIV)
Eph. 3:7  I became a servant of this gospel by the gift of God’s grace given me through the working of his power. Although I am less than the least of all God’s people, this grace was given me. (NIV)
Heb. 10:29   and who has insulted the Spirit of grace. (NIV)

     The texts indicate that the God of all grace gives us the grace of God.

Acts 6:8   Stephen, a man full of God’s grace and power, did great wonders and miraculous signs among the people. (NIV)

     The phrase “Stephen was full of God’s grace and power” (Acts 6:8) is the same as “Stephen was filled with God’s grace and power.” The God of grace and power gave the grace and power of God to Stephen. Through the texts, it can be concluded that the Spirit of grace gives the grace of the Spirit to believers. The Spirit of power will give the power of the Spirit when the Spirit comes on believers.
     Acts 1:8 says, “You will receive power when the Spirit comes on you.” It can be read as, “The Holy Spirit of power will give you the power of the Holy Spirit when He comes on you,” or “The Holy Spirit will come on you in power.” These facts explain that the coming of the Spirit is for the giving of the power of the Spirit. It is again affirmed that “the Spirit is in you” is quite distinct from “the Spirit comes on you.” The Bible affirms that the Spirit does not come to indwell believers but to empower believers.

The Holy Spirit of power came upon Jesus Christ in power.

Is. 11:1-2   A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. The Spirit of the Lord will rest on him–the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the Lord. (NIV)

     Isaiah prophesied that the Spirit of God will rest/come on Christ. This prophecy was fulfilled on the day when Jesus was baptized with/in water by John the Baptist in the Jordan River. The phrase, “The Spirit of wisdom and of power and of knowledge will rest/come on Him,” means that Jesus received the power and wisdom and knowledge of the Spirit, that is, the gifts of the Spirit when the Spirit of power and wisdom and knowledge rested/came on Him. Luke 3:22 records, “The Holy Spirit descended/came on him in bodily form like a dove.” The words “wisdom and power and knowledge” (Isaiah 11:2) are omitted in Luke 3:22. It is affirmed that “the power of the Spirit came on him” is omitted in Isaiah 11:2 and Luke 3:22.

“God will put my Spirit on Christ” means that God will put my Spirit’s power on Him.

Is. 11:1-2  The Spirit of the Lord will rest on him–the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of know- ledge and of the fear of the Lord. (NIV)
Is. 42:1     Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations. (NIV)
Is. 61:1-2  The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners…(NIV)
Matt. 12:17-18  Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him, and he will proclaim justice to the nations. (NIV)

     The phrase, “The Spirit of the Lord will rest on Christ” (Isaiah 11:1-2) is used of the same meaning as “I will put my Spirit on him” (Isaiah 42:1; Matt. 12:18). The promise, “the Spirit of the Lord will rest on Christ and I will put my Spirit on him” (Isaiah 11:1-2; 42:1; 61:1-2; Matt. 12:17-18), was fulfilled in Luke 3:22, 4: 14,18 and Acts 10:38. Jesus interpreted the phrase “the Spirit of the Sovereign Lord is on me” (Isaiah 61:1) as “the Spirit of the Lord is on me” in Luke 4:18.

Luke 3:21-22  When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well plea- sed.” (NIV)
Luke 4:1    Jesus, full of the Holy Spirit, returned from the Jordan. (NIV)
Luke 4:14  Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. (NIV)
Luke 4:17-19  The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor.” (NIV)
Acts 10:38  how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him. (NIV)

     The texts recorded above can be summarized as follows:

The Spirit of the Lord will rest on Christ.
I will put my Spirit on Him.
The Holy Spirit descended on Him in bodily form like a dove.
Jesus, full of the Holy Spirit, returned from the Jordan.
Jesus returned to Galilee in the power of the Spirit.
The Spirit of the Lord is on me.
The Spirit of the Lord has anointed me to preach good news.
God has anointed Jesus with the Holy Spirit and power.

     All these wordings are literally quite different but convey the same meaning. The following conclusions can be drawn:

The Spirit of the Lord will rest on Christ in power.
God will put the power of His Spirit on Him.
The Holy Spirit descended on Jesus in power.
Jesus, full of the power of the Holy Spirit, returned from the Jordan.
Jesus was filled with the power of the Holy Spirit
Jesus returned to Galilee in the power of the Spirit.
The Spirit of the Lord is on Jesus in power.
The Spirit of power is on Jesus in power.
The power of the Spirit came on Jesus.
God anointed Jesus with the power of the Spirit.
The Holy Spirit anointed Jesus with the power.
The Holy Spirit sent by God came on Jesus in power.

     All these wordings are literally different but convey the same meaning. It can be concluded that “the Holy Spirit came on Jesus in power” means that Jesus received the power of the Spirit when the Holy Spirit came on Him. The verses mentioned above obviously affirm that Jesus received the power of the Holy Spirit when the Holy Spirit came on Him at the Jordan River just as the 120 disciples received the power of the Holy Spirit when He came on them on the day of Pentecost.  

Luke 5:17  One day as he was teaching, Pharisees and teachers of the law, who had come from every village of Galilee and from Judea and Jerusalem, were sitting there. And the power of the Lord was present for him to heal the sick. (NIV)

     Luke 5:17 affirms that Jesus preached the good news with power, that is, with the power of the Holy Spirit, and He healed the sick. Jesus received this power of the Spirit when the Spirit came on Jesus at the Jordan. The case of Jesus affirms that the coming of the Spirit is for the giving of the power of the Spirit.
 

The angel sent by God says, “The Holy Spirit will come upon the Virgin Mary.”

Luke 1:32-35   He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end. “How will this be,” Mary asked the angel, “since I am a virgin?” The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. (NIV)

     The Holy Spirit was to come upon the Virgin Mary, and the power of the Most High was to overshadow her. Here, the Most High is the Lord God. The phrase, “The power of the Most High will overshadow you,” means that she was to receive the power of God when the Holy Spirit came on her. Luke 24:49 says, “I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high” (NIV). The disciples of Jesus were to receive the power of the Holy Spirit. It can be found that Luke 1:35 carries the same meaning as Luke 24:49. It affirms that “the Holy Spirit will come upon the Virgin Mary” means also that she was to receive the power of God, that is, the power of the Holy Spirit when He came on her. The Bible indicates that the Holy Spirit does not come to dwell but to give His power. The phrase, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you,” can be simply summarized as, “The Holy Spirit will come on the Virgin Mary in power,” or “The power of Holy Spirit will come on the Virgin Mary.”

The Virgin Mary praised God and prophesied when the Spirit came on her.

Luke 1:46-56   And Mary said: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, for the Mighty One has done great things for me–holy is his name. His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, even as he said to our fathers.”  Mary stayed with Elizabeth for about three months and then returned home. (NIV)

     These verses spoken by the Virgin Mary indicate that she praised God and prophesied when the Spirit came on her. Since prophecy is one gift of the nine gifts of the Spirit (1 Cor. 12), a doctrine can be established, The work/purpose of the coming of the Holy Spirit is for the giving of the gifts of the Holy Spirit, that is, the baptism of the Holy Spirit. The Holy Spirit does not come to dwell in believers but to give the gifts of the Holy Spirit.

Acts 10:44-46  While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God. (NIV)
Acts 19:5-6  On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. (NIV)

     Acts 10:44-46 says that Cornelius and his family spoke in tongues and praised God when the Holy Spirit came on them. In Acts 19:5-6, the 12 Ephesian believers spoke in tongues and prophesied when the Holy Spirit came on them Cornelius and his family, and the 12 disciples at Ephesus received the gifts of tongues and prophecy, that is, the baptism of the Holy Spirit when the Holy Spirit came on them. Likewise, the Virgin Mary prophesied when the Holy Spirit came on her.

Simeon prophesied when the Holy Spirit was upon him.

Luke 2:25-35  Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel. The child’s father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” (NIV)

     Luke 2:25-35 records that Simeon prophesied when the Holy Spirit was upon him. Acts 10:44-46 records that Cornelius and his family spoke in tongues when the Holy Spirit came on them. Acts 19:5-6 says that the 12 Ephesians spoke in tongues and prophesied when the Holy Spirit came on them. Luke 2:25-35 says that Simeon prophesied when the Holy Spirit was upon him. Here, it can be found that “the Holy Spirit came on him” is the same meaning as “the Holy Spirit was upon him.” In the case of Jesus Christ, Luke 3:21, 4:18 affirm that “the Holy Spirit comes on Jesus” is the same meaning as “the Holy Spirit is on Jesus.”

Acts 10; 11 affirm that the coming of the Spirit is to be baptized with/in the Spirit.

Acts 10:44-46  While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God. (NIV)

     We read here that the Spirit came on the Gentiles who lived in the period of transition from the times of OT to that of NT. The gift of the Spirit was poured out on them. They received the gift of tongues of the Spirit when He came on them.

Acts 11:15-17  As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ So if God gave them the same gift as he gave us, who be- lieved in the Lord Jesus Christ…(NIV)

     We read that the Holy Spirit came on them, and they were baptized with/in the Holy Spirit. Acts 10 and 11 affirm that the work/purpose of the coming of the Holy Spirit is to be baptized with/in the Holy Spirit (and with/in fire).

Billy Graham comments on “the Holy Spirit is upon/with/in you.”

In summation, broadly speaking, the operations of the Holy Spirit among men in the three periods of human history may be defined by three words: “upon,” “with,” “in.” In the Old Testament He came upon selected persons and remained for a season (Judg. 14:19). In the Gospels He is represented as dwelling with the disciples in the person of Christ (John 14:17). From the second chapter of Acts onward He is spoken of as being in the people of God (1 Cor. 6:19). The moment we received Jesus Christ as Lord and Savior we received the Holy Spirit. He came to live in our hearts. “Any one who does not have the Spirit of Christ does not belong to him,” said Paul in Romans 8:9 (KJV). (Billy Graham, The Holy Spirit, p.34,79-80.)

     This note, “The operations of the Holy Spirit among men in the three periods of human history may be defined by three words: “upon,” “with,” “in,” is from a mis- interpretation. The note “In the OT He came upon selected persons and remained for a season. He came upon selected persons” is right, but “He remained for a season” is erroneous. The note, “In the Gospels He is represented as dwelling with the disciples in the person of Christ (John 14:17). From the second chapter of Acts onward He is spoken of as being in the people of God,” also is quite erroneous. In the OT and the NT the Holy Spirit dwells with all sons of God and is in them from the moment of regeneration, but He did not come on them at the moment of regeneration. Furthermore, He did not come on every son of God though they were born again. The coming of the Spirit is to be baptized with/in the Spirit and with/in fire, that is, to receive the power of the Spirit. If the relation between the prepositions (“upon, with, in”) is not understood, it is impossible to understand the Holy Spirit and construct the doctrine of the Holy Spirit.

Merrill F. Unger comments on “the Holy Spirit comes on you.”

The gift of the Spirit–given, received, and permanently deposited in the church at Pentecost–is now, under the apostolic ministry of Peter and John, opened up to the Samaritans (Ac 8:4-24). At Pentecost the gift of the Spirit was received vertically (from heaven) in an age-inaugurating sense. At Samaria the gift as a permanent deposit of the church was dispensed horizontally (as an extension of the gift as a permanent deposit) to a unique racial entity as part of the gradual outreach of gospel privilege to the whole world (Ac 1:8). John’s comment is, “But this spoke he of the Spirit, whom they that believed on him should receive: for the Holy Spirit was not yet [from the Greek, italic added] because that Jesus was not yet glorified (Jn 7:37-39). To summarize: (a) Before Pentecost, “The Holy Spirit was not yet” (Jn 7:39); (b) at Pentecost, “The Holy Spirit came, arrived, and took up residence”; (c) after Pentecost, “The Holy Spirit is” (Ac 19:2). For example, Pentecost marked the advent of the Spirit. He came at that time and can never come again. He is here. He is therefore to be recognized as having arrived, no longer to be tarried for as the disciples waited for His coming from heaven in the upper room. (Merrill F. Unger, The baptism and gifts of the Holy Spirit, p.76,89-90,154.)

     These notes are based on the mistranslation and misunderstanding of the prepositions “upon, with, and in” recorded in the Greek text. In both OT and NT days, without a single exception, the Holy Spirit dwells with all sons of God and He is in them. The Holy Spirit comes upon God’s children to give them His power for service, but the Holy Spirit does not come to dwell with/in all sons of God. There is no scriptural reference which would indicate that the Holy Spirit comes to dwell with/in all sons of God in either OT days or NT days.

Stanley M. Horton comments on “the Spirit of the Lord departed from Saul.”

A few years later, Saul again disobeyed, in spite of being reminded of the Lord’s anointing. This time God took away Saul’s right to be king. From then on Saul reigned without God’s support and without authority (1 Samuel 15:1, 9, 26). He failed because he did not understand that the spiritual religion promoted in the Old Testament was not just a matter of seeing miracles and winning victories. It was one of obedience and faith. After Samuel anointed David, the Spirit of the Lord departed from Saul (I Samuel 16:14). Thus the Spirit was with him (available to him) between the mighty rushes of power; just as He was with Samson. It is evident from this also that when the Spirit of the Lord departs the Lord himself departs as well. (See Judges 16:20.) (Stanley M. Horton, What the Bible says about the Holy Spirit, p.47.)

     The comment, “when the Spirit of the Lord departs, the Lord himself departs as well” must be examined to understand “the Spirit comes on believer.”

The case of Samson reveals the meaning of “the Lord departed from Samson.”

Judg. 13:1-3,24-25  Again the Israelites did evil in the eyes of the Lord, so the Lord delivered them into the hands of the Philistines for forty years. A certain man of Zorah, named Manoah, from the clan of the Danites, had a wife who was sterile and remained childless. The angel of the Lord appeared to her and said, “You are sterile and childless, but you are going to conceive and have a son.” The woman gave birth to a boy and named him Samson. He grew and the Lord blessed him, and the Spirit of the Lord began to stir him while he was in Mahaneh Dan, between Zorah and Eshtaol. (NIV)

     The text says that through God’s special intervention Samson was born of his mother who was sterile and childless. He became a son of God before birth. Thus, the doctrine “the Spirit lives with him and is in him” should be applied to Samson.

Judg. 14:6    The Spirit of the Lord came upon him in power so that he tore the lion apart with his bare hands as he might have torn a young goat.
Judg. 14:19  Then the Spirit of the Lord came upon him in power. He went down to Ashkelon, struck down thirty of their men, stripped them of their belongings and gave their clothes to those who had explained the riddle. (NIV)
Judg. 15:14  The Spirit of the Lord came upon him in power. The ropes on his arms became like charred flax, and the bindings dropped from his hands. (NIV)

     In the texts “him” refers to Samson. After growth, the Spirit of the Lord came upon Samson empowering him to destroy the Philistines. Though there is no record that the Spirit lived with him and was in him, it must be inferred that the Spirit lived with him and was in him before the Spirit of the Lord came upon him in power. The phrase, “The Spirit of the Lord came upon him in power,” means that he received the power of the Spirit when God came on him. It is confirmed that the Spirit did not come to dwell in Samson. Instead, the Spirit came to Samson to give him power.  

Judg. 16:17-20  So he told her everything. “No razor has ever been used on my head,” he said, “because I have been a Nazirite set apart to God since birth. If my head were shaved, my strength would leave me, and I would become as weak as any other man.” When Delilah saw that he had told her everything, she sent word to the rulers of the Philistines, “Come back once more; he has told me everything.” So the rulers of the Philistines returned with the silver in their hands. Having put him to sleep on her lap, she called a man to shave off the seven braids of his hair, and so began to subdue him. And his strength left him. Then she called, “Samson, the Philistines are upon you!” He awoke from his sleep and thought, “I’ll go out as before and shake myself free.” But he did not know that the Lord had left him. (NIV)

     The texts say, “My strength would leave me. His strength left him. He did not know that the Lord had left him.” Judges 14:6,19 says, “The Spirit of the Lord came upon Samson in power.” The phrase, “the Lord had left him” in Judges 16:20, means that the Spirit of the Lord who had formerly come upon Samson in power had left him. The words, “Samson’s strength left him,” speak of the power (strength) formerly given by the Spirit left Samson. This means that the Spirit of the Lord who came upon Samson in power left him.

The case of Saul reveals the meaning of “the Spirit of the Lord departed from Saul.”

1 Sam. 10:1  Then Samuel took a flask of oil and poured it on Saul’s head and kissed him, saying, “Has not the Lord anointed you leader over his inheritance?” (NIV)
1 Sam. 15:1  Samuel said to Saul, “I am the one the Lord sent to anoint you king over his people Israel.” (NIV)  

     The phrase, “Samuel poured oil on Saul’s head,” testified that the Lord anointed Saul leader over his inheritance through Samuel sent by the Lord. The “anoint” requires the preposition “with.” Luke 4:18 says, “The Spirit of Lord is on Christ, because he has anointed Christ to preach good news to the poor.” Acts 10:38 says, “How God anointed Jesus of Nazareth with the Holy Spirit and power.” This text indicates that the Spirit sent by God anointed Christ with the power of the Spirit. In the case of Saul, the Lord anointed Saul with the power of the Spirit to be a king over his inheritance through Samuel sent by the Lord; that is, Saul received the power of the Spirit to be the king of Israel through Samuel.

1 Sam. 10:10  When they arrived at Gibeah, a procession of prophets met him; the Spirit of God came upon him in power, and he joined in their prophesying. (NIV)

     The text, “the Spirit of God came upon Saul in power,” means that he received the power of the Spirit to be a king through anointing by Samuel sent by God. The phrase, “The Spirit came upon him in power,” is the same as “the Spirit of power came upon him,” that is, the power of the Spirit came upon him. The text affirms that the coming of the Spirit of power is for the giving of the power of the Spirit.

1 Sam. 13:14   But now your kingdom will not endure; the Lord has sought out a man after his own heart and appointed him leader of his people, because you have not kept the Lord’s command. (NIV)
1 Sam. 15:11   I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions. Samuel was trou- bled, and he cried out to the Lord all that night. (NIV)
1 Sam. 15:23   Because you have rejected the word of the Lord, he has rejected you as king. (NIV)
1 Sam. 16:14   the Spirit of the Lord had departed from Saul, and an evil spirit from the Lord tormented him. (NIV)

     In 1 Sam. 15:23 the phrase, “Because you have rejected the word of the Lord, he has rejected you as king,” means that the Lord took away the power/authority of the king over Israel because Saul had rejected the word of the Lord. In Sam. 16:14 the phrase, “the Spirit of the Lord had departed from Saul,” means that the Spirit of God who came upon him in power had departed from Saul. He had not kept the Lord’s command. That is, the Spirit of the Lord had departed from Saul means that the Spirit took away the power/authority of the king over Israel, which was given to Saul through coming of the Spirit on him. In the case of Samson, Judges 16:20 says, “The Lord left him,” and in the case of Saul, 1 Sam. 16:14 says, “The Spirit of the Lord departed from Saul.” The Bible affirms that “the Spirit of the Lord departed from Saul” is the same as the Lord left him. Both mean that the Lord took away the power/authority given by the Spirit.

David prays, “Do not cast me from your presence or take your Holy Spirit from me.”

1 Sam. 16:12-13  So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came upon David in power. Samuel then went to Ramah. (NIV)

     The phrase, “The Spirit of the Lord came upon David in power,” means that David received the power of the Spirit when the Spirit came upon him in power. This means that the Lord appointed David a king over Israel, and the Lord gave him the power/authority of the Spirit to be a king. 2 Sam. 12:7-10: Then Nathan said to David, “You are the man! This is what the Lord, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul. I gave your master’s house to you, and your master’s wives into your arms. I gave you the house of Israel and Judah. And if all this had been too little, I would have given you even more. Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites. Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’ (NIV)

     The text reveals that David despised the word of the Lord who has anointed him to be a king over Israel and committed adultery with the wife of Uriah, killed her husband and took her to be his wife.

Ps. 51:11  Do not cast me from your presence or take your Holy Spirit from me. (NIV)

     After David had committed sins before the Lord, he prayed for the forgiveness of his sins, “Do not cast me from your presence, and do not take your Holy Spirit from me.” The phrase “The Spirit of the Lord came upon David in power” in 1 Sam. 16:13 means that the Spirit of power came upon David, that is, David received the power of the Spirit when the Spirit came upon him. The phrase, “Do not take your Holy Spirit,” could be read, “Do not take your Holy Spirit who has come on me in power.” Therefore, it should be inferred that “Do not take your Holy Spirit from me” means, “Do not take the power of the Holy Spirit from me.” The phrase, “Do not cast me away from Your presence,” means that “Do not cast me away from the position of king over Israel,” that is, “Do not take away the power of king.” Here, “Do not cast me away from your presence” is synonymous with “Do not take the power of the Holy Spirit from me.” Consequently, the OT and the NT affirm that “the Holy Spirit lives in you” is quite distinct from “the Holy Spirit comes on you.” The scholars mentioned above insist that the Holy Spirit comes to dwell in believers, but this is from the mistranslation and misinterpretation of the Bible.
     The Holy Spirit lives with all children of God and is in them. Nowhere in the Bible is there a passage that would indicate that the Holy Spirit comes to dwell in believers. The Bible affirms that the Holy Spirit does not come to dwell in believers. Instead, He comes to give His power to believers. The phrase “The Holy Spirit came on them” written in the OT and the NT must be inferred to mean that the Holy Spirit came on them in power, or the Holy Spirit of power came on them, or the power of the Holy Spirit came on them. All these statements mean that they received the power of the Holy Spirit when He came on them just as the 120 disciples did on the day of Pentecost.

H. Orton Wiley insists that Pentecost was the inauguration day of the Holy Spirit.

Pentecost was the inauguration day of the Holy Spirit, and the Pentecostal Gift was the gift of a Person-the Paraclete or Comforter. The Holy Spirit is both Gift and Giver. He is the Gift of the glorified Christ to the Church. (H. Orton Wiley and Paul T. Culbertson, Introduction to Christian Theology, p.249-251.)

     The note, “the Pentecostal Gift was the gift of a Person-the Paraclete or Com- forter. The Holy Spirit is both Gift and Giver. He is the Gift of the glorified Christ to the Church,” is thoroughly inaccurate since the Holy Spirit is not treated as God the Holy Spirit and a divine Person. It should read, “The Pentecostal gift was the power of the Holy Spirit, that is, the gift of tongues given by a Person-the Para- clete or Comforter sent by the glorified Christ.” The Holy Spirit gave the gift thro- ogh the glorified Christ to the 120 believers subsequent to regeneration. There is no scriptural reference to indicate that the Spirit is the Gift of the glorified Christ to believers. The claim “Pentecost was the inauguration day of the Holy Spirit,” also is unscriptural since the Bible does not support such a conclusion.

The following passages reject “Pentecost was the inauguration day of the Holy Spirit.”

Gen. 1:1-2    In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (KJV)
Num. 11:25   Then the Lord came down in the cloud and spoke with him, and he took of the Spirit that was on him and put the Spirit on the seventy elders. When the Spirit rested on them, they prophesied, but they did not do so again. (NIV)
Num. 24:2      When Balaam looked out and saw Israel encamped tribe by tribe, the Spirit of God came upon him. (NIV)  
Judg. 3:9-10   Othniel son of Kenaz, Caleb’s younger brother, who saved them. The Spirit of the Lord came upon him, so that he became Israel's judge and went to war. (NIV)
Judg. 6:34      Then the Spirit of the LORD came upon Gideon…(NIV)
Judg. 11:29    Then the Spirit of the LORD came upon Jephthah. (NIV)
Judg. 14:6      The Spirit of the LORD came upon him in power…(NIV)
1 Sam.10:10   The Spirit of God came upon Saul in power…(NIV)
1 Sam. 16:13  from that day on the Spirit of the Lord came upon David in power. Samuel then went to Ramah. (NIV)
1 Kin. 18:46   The power of the LORD came upon Elijah. (NIV)
Ezek. 2:2; 3:14; 4:22 As he spoke, the Spirit came into me and raised me to my feet, and I heard him speaking to me. The Spirit then lifted me up and took me away, and I went in bitterness and in the anger of my spirit, with the strong hand of the Lord upon me. The hand of the Lord was upon me there, and he said to me, (NIV)
Luke 1:35      The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” (NIV)
Luke 2:25      Now there was a man in Jerusalem called Simeon…and the Holy Spirit was upon him. (NIV)
Luke 3:22      and the Holy Spirit descended on him in bodily form like a dove.
Luke 4:18      The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. (NIV)
Acts 1:8         But you will receive power when the Holy Spirit comes on you;
Acts 2:3         They saw what seemed to be tongues of fire that separated and came to rest on each of them. (NIV)
Acts 8:16-17  because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. (NIV)
Acts 10:44     While Peter was still speaking these words, the Holy Spirit came on all who heard the message. (NIV)
Acts 11:15     As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. (NIV)
Acts 19:6       When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. (NIV) 

    All these passages confirm the argument (“Pentecost was the inauguration day of the Holy Spirit”) is thoroughly inaccurate. Nowhere does the Bible support such a conclusion. If the Holy Spirit were first introduced on the day of Pentecost, the note, “Pentecost was the inauguration day of the Holy Spirit,” would be right and biblical. But from Genesis to the book of Acts the Bible records that the Holy Spirit has continually come on the sons of God.