2Cor 11:3 “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from ‘The Simplicity And Purity That Is in Christ’”

Ephesians 5:25-29 (nkjv)

25 . . . just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. . . . 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.30 For we are members of His body, of His flesh and of His bones.

After being convicted of their sins, and asking what they needed to do, Peter told those in the audience that Pentecost day, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit” (Act 2:38). A modern paraphrase says, “Each of you must turn from your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit.” There is not one of the dozens of translations or paraphrases that does not give the essential meaning of Peter’s statement.

And yet, this has been the subject of many debates and much controversy, mostly concern with the meaning of the phrase, “the gift of the Holy Spirit.” All admit this is what the Scripture says, but it is in the meaning that generates the discussion among Christians. And, we add, it is from among many of our brethren that this controversy arises. Recently the dean of one of our schools of preaching wrote a lengthy article “proving,” to his satisfaction at least, that the gift referenced was simply the forgiveness of sins, stated in the earlier phrase in Peter’s statement. Not claiming to be a textual scholar, I must depend upon well documented studies by certain scholars to form a conviction as to what the statement means. Campbell said it correctly I believe, “An understanding of divine truths must first of all be based upon the credibility of the divine Word. Doubts about credibility of the source will affect greatly the understanding and appreciation of the content of Truth. The Sacred Scriptures are indeed credible, and they are indeed adequate.”

In an earlier chapter we stated: “In every period of his existence man has had the opportunity to experience the very presence of God. From Adam till now this potential was available, and is now a principal feature of the Kingdom of Christ.” We believe this statement was adequately proven in the several articles. What about this age of the New Covenant?

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2Cor 5:17-19, emphasis mine).

Where must a saved soul be? In Christ. Where does this saved soul become again reconciled to God from whom he was alienated when he committed sin? In Christ. Why must a child of God continue to be with God in order to anticipate eternal life? Consider please:

Joh 5:26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;

1Joh 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

1Jo 5:11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

If indeed we find life with the Father, while in the Son, how can we know that we are in (hath) the Son? Paul states: Rom1 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

A. The first is from Campbell. I have “picked and chosen” the essential statements of evidence from his article on the subject. The unedited article can be found on the Web, or we will furnish:

1. What is the meaning of the phrase, "the gift of the Holy Spirit" expressed in Acts 2:38?

This phrase is found in the New Covenant Scriptures (Acts - Revelations) twice – and never in the Old Covenant Scriptures (Gen - John).August 12, 2007 As it is not found in the Old Covenant Scriptures, an explanation or understanding will not be sought there. It is a New Covenant promise, and its meaning must be found in the New Covenant Scriptures.

2. That we may have clear and certain knowledge on this subject, we shall submit facts only.

Fact 1. There are only the eight following words found in the approved Greek text, translated gift in the “Authorized” version of the New Covenant writings: dorea, dorema, doron, doma, dosis, merismos, charis, charisma.

Dorea occurs eleven times, and is used by Luke, John and Paul – dorema twice, used by Paul and James – doron eighteen times, used by Matthew, Mark, Luke and Paul – doma four times, used by Matthew, Luke and Paul – dosis once, used by James – merismos twice, used by Paul – charis occurs more than one hundred and fifty times, and used by Luke, John, Paul, James, Peter and Jude, in the KJV mostly grace. It is rendered charity in revised versions two or three times. Charisma is found seventeen times, used by Paul and Peter.

Now, of these doma and doron denote common gifts from man to man, from father to child, or religious sacrificial donations according to the law. But dorea and charisma are the words which we have now to consider.

Fact 2. When "spiritual gifts" are spoken of, no other word is used but charisma – that is, where we have the phrase "spiritual gifts" in the AV, we have charisma expressed or implied in the Greek texts.

Heb. 2:4 is not an exception, for there it is distributions: "gifts" – not "the gifts" of the Holy Spirit. The word here is merismos, found only twice – Heb. 2:4 and 4:12. In the last place it is translated "dividing asunder."

KJV = 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts ( DBY = distributions; NIV & RSV = gifts of the Holy Spirit distributed) of the Holy Spirit, according to his own will?

12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder (DBY & several = division of) of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Fact 3. But when the “gift of the Holy Spirit” is spoken of, or, indeed, alluded to, no other word than DOREA is used by any writer who speaks of it.

Every particular gift of the Spirit spoken of, or alluded to, is designated by charisma; but "the gift of the Holy Spirit" by dorea only. This is certainly worth something to those who wish to understand the Scriptures.

From this last fact the inference may be drawn, that “a gift of the Spirit,” or a “spiritual gift,” is not the same as the gift of the Holy Spirit, inasmuch as the sacred writers in their language never confused (confounded , mixed up, etc.) them. Ought we not now to inquire what is the precise import of the words dorea and charisma?

That the student who has a genuine desire to understand this matter, let us list all the passages where these words occur in the original:

John 4:10 Jesus answered and said unto her, If thou knewest the gift <1431> of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift <1431> of the Holy Spirit.

Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift <1431> of God may be purchased with money.

Acts 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift <1431> of the Holy Spirit.

Acts 11:17 Forasmuch then as God gave them the like gift <1431> as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Romans 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift <1431> by grace, which is by one man, Jesus Christ, hath abounded unto many.

Romans 5:17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift <1431> of righteousness shall reign in life by one, Jesus Christ.)

Ephesians 3:7 Whereof I was made a minister, according to the gift <1431> of the grace of God given unto me by the effectual working of his power.

Ephesians 4:7 But unto every one of us is given grace according to the measure of the gift <1431> of Christ.

Hebrews 6:4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift <1431>, and were made partakers of the Holy Spirit,

And now from Campbell, one of the world’s most respected scholars: “From a careful inspection of these passages he will discover that this term expresses and denotes the largest, freest, and best bounty of God. . . . Jesus uses it to the woman of Samaria to exalt her conceptions of God's bounty. ‘If,’ says he, ‘you knew the bounty of God’ – ‘the gift of God.’" Free gift is the fullest version of it which our language admits, according to Macknight; but this does not fully express it. It denotes the largest and freest gift of God.”

(b.) Next, let him consult Charisma: The student will examine all the passages in which charisma is found:

Rom 1:11 For I long to see you, that I may impart unto you some spiritual gift <5486>, to the end ye may be established;

Rom 5:15 But not as the offence, so also is the free gift <5486>. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. Rom 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift <5486> is of many offences unto justification.

Rom 6:23 For the wages of sin is death; but the gift <5486> of God is eternal life through Jesus Christ our Lord. Rom 11:29 For the gifts <5486> and calling of God are without repentance.

Rom 12:6 Having then gifts <5486> differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 1Co 1:7 So that ye come behind in no gift <5486>; waiting for the coming of our Lord Jesus Christ: 1Co 7:7 For I would that all men were even as I myself. But every man hath his proper gift <5486> of God, one after this manner, and another after that. 1Co 12:4 Now there are diversities of gifts <5486>, but the same Spirit. . . .9 To another faith by the same Spirit; to another the gifts <5486> of healing by the same Spirit; . . . 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts <5486> of healings, helps, governments, diversities of tongues. . . . 30 Have all the gifts <5486> of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts <5486>: and yet shew I unto you a more excellent way. 2 Corinthians 1:11 Ye also helping together by prayer for us, that for the gift <5486> bestowed upon us by the means of many persons thanks may be given by many on our behalf. . . . 1 Timothy 4:14 Neglect not the gift <5486> that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. . . . 2 Timothy 1:6 Wherefore I put thee in remembrance that thou stir up the gift <5486> of God, which is in thee by the putting on of my hands. . . . 1 Peter 4:10 As every man hath received the gift <5486>, even so minister the same one to another, as good stewards of the manifold grace of God.

This word has always some indefinite favor or gift as its import – a favor or a bounty; and, when used definitely, it is the particular favor or gift before mentioned. It is specific in its import, while dorea is rather generic. Hence, prophecy, speaking foreign languages, interpretation of foreign languages, power of working miracles are fully expressed by charisma.

Note carefully: It might, indeed, be added, that dorea respects the bounty from which the gift flows; while charisma represents the thing, the favor, or benefit, given. But the splendid bequest, as well as the bounty which freely confers it, are also expressed by this term.

3. “The Gift Of The Holy Spirit:” We have this phrase, the gift of the Holy Spirit, as has been said, but twice, in all the apostolic writings – Acts 2:38 and 10:45, both of which denote all that is comprehended in the promise of Joel, the Holy Spirit in all his miraculous powers. It is, indeed (Acts 8:20), called "the gift [dorea] of God;"

Joel 2:28 ¶ And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: 29 And also upon the servants and upon the handmaids in those days will I pour out my spirit. 30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. 32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

and that gift, mentioned Acts 10:45, compared with that mentioned Acts 2:38, is called by Peter (Acts 11:17) ten isen dorean, the same gift.

Act 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.

Act 11:15 And as I began to speak, the Holy Spirit fell on them, as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Spirit. 17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Although, as has been said, this is the fulfillment of the prophecy of Joel, it is also represented as the Holy Spirit himself. See Acts 8:15, 17, 19, from which it is very evident that, in the judgment of Peter, John and Simon, this gift was regarded as the Holy Spirit himself; and is also called "the gift of God."

Acts 8:14 ¶ Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Spirit: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Spirit. 18 And when Simon saw that through laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Spirit.

From all which the following conclusion is inevitable, that the phrase, "the gift of the Holy Spirit," means the Holy Spirit himself given, as foretold by Joel, and awarded to Jews and Gentiles at the opening of the kingdom of the Messiah, and on their admission into it. But a question may here arise concerning what influences, or divine powers, the Holy Spirit displayed on the bodies, souls and spirits of those who received this gift, or in whom he made his abode.

4. The Holy Spirit Himself: Having determined the import of the phrase, "the gift of the Holy Spirit," to be the Holy Spirit himself given, as foretold by Joel – we proceed to examine some other phrases employed by the Spirit himself in setting forth the effects of his residence in men.

Be it observed that the Holy Spirit is himself a gift. He is not the donor, but the donation. He never gives himself. This is the school of thought which explains the reason why no inspired man, disciple of Christ, till John's death, in the year of the world 4100, ever prayed to the Holy Spirit, asked him, or thanked him for anything. We address and thank the donor, not the gift.

Prayers addressed to the Holy Spirit, and hymns sung to him, are not Scriptural, but are commonly practiced by those who have followed religious “scholars” instead of the Holy Scriptures.

III. The following statements are from one of our brotherhood’s respected Bible teachers and writers, Wayne Jackson. Again, I have “picked and chosen” only a few from an article written recently, and available to anyone on the Internet. Also available to those requesting them, there are several good articles by competent brethren available on “The Indwelling Of The Spirit.”

At the outset, I would like to briefly discuss several concepts that brethren entertain regarding this matter (i.e., the subject addressed as above) that I personally believe to be incorrect.

Some argue that the “gift” of the Holy Spirit mentioned in this passage is a reference to salvation from past sins. But this theory appears to gloss the very language of the verse. It seems very clear to this writer that “the gift of the Holy Spirit” is something different from and in consequence of the reception of the forgiveness of sins. Note the dual use of the conjunction “and” in this context:

Repent ye, and be baptized ... unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.

If baptism is different from repentance, should not a similar recognition be given to the distinction between salvation and the gift of the Holy Spirit? Moreover, other passages also suggest that the reception of the Holy Spirit is a blessing given in consequence of salvation. “And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father” (Gal. 4:6).

It is the conviction of numerous highly esteemed brethren that the Holy Spirit, as a “gift,” is bestowed upon the obedient believer (Acts 2:38; 5:32; 1 Cor. 6:19), and is an abiding presence in his life. “The expression means the Holy Spirit as a gift, and the reference is to that indwelling of the Holy Spirit by which we bring forth the fruits of the Spirit, and without which we are not of Christ (J. W. McGarvey, New Commentary on Acts, I, p. 39). Moses Lard commented: “Certainly the gift of the Spirit is the Spirit itself given” (Lard’s Quarterly, II, p. 104; cf. also Lipscomb and Sewell, Questions Answered, p. 318).

The most forceful argument for this view that the “gift” of the Spirit is the Spirit himself, is the subsequent testimony of the New Testament regarding the reception of the Holy Spirit by the believer. Note the following.

A. Within the Roman letter, in a context which discusses the indwelling Spirit as a possession of the saints (cf. Rom. 8:9,11,16,26,27), the apostle Paul declares that the Holy Spirit and the human spirit bear dual witness to the fact that we are children of God (v. 16).Does our spirit actually dwell within us? Some would suggest that only the Holy Spirit’s influence through the Word is here considered. Notice, though, it is the indwelling Spirit himself who bears testimony with us (see also 8:26).

B Paul inquired of the Corinthian saints: “Or know ye not that your body is the temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glorify God therefore in your body” (1 Cor. 6:19). The Greek word for “temple” is naos, and it is an allusion to that holy sanctuary of the Mosaic economy wherein God actually made his presence known (cf. Ex. 25:22). Here is an interesting question: If the Holy Spirit bears a relationship to men today only “through the Word,” and yet, admittedly, he influences the alien sinner through the Word, would it be proper to suggest that the sinner’s body is “the temple of the Holy Spirit” to whatever extent he is affected by the Word?

C..Consider 1 Corinthians 12:13. “For in one Spirit [i.e., the Spirit’s operation by means of the gospel] were we all baptized into one body ... and [an additional thought] were all made to drink of one Spirit.” What is the difference in the Spirit’s relationship to us before baptism and after baptism? In Paul’s dual references to the Spirit in this passage, is he suggesting the identical concept in both statements?

D. In Galatians 4:6, the Spirit is said to be sent into our hearts because we are (i.e., in consequence of being) sons of God. Would not this suggest a relationship that is different from the mere influence of the Word, since the sinner has the leading of the Word before he becomes a child of God?

E. Finally, if the relationship of the Holy Spirit is exactly the same to both sinner and saint (i.e., only through the Word), can it be affirmed that the sinner, to whatever extent that he is influenced by the Word, has the “earnest of the Spirit” (2 Cor. 1:22; 5:5; cf. Eph. 1:13,14)? Do not these passages, and those above, set forth a precious promise that is exclusively confined to the Christian? (End of Jackson statements)

Repeating the theme of this particular Chapter, after a half century of studying the Scriptures, it is my conviction that “In every period of his existence man has had the opportunity to experience the very presence of God. From Adam till now this potential was available, and is now a principal feature of the Kingdom of Christ.”

What did those 3000 receive on that memorial Day? Do we not have the same blessing today when we repent of our sins, and are baptized into Christ? Yes! Were those 3000 saved from God’s wrath when they were reconciled to Him? Yes! Do we continue to be saved as long as we possess the very Spirit Himself? Yes! Please consider:

Rom 8:1 There is therefore now no condemnation to them which are in (note: presently) Christ Jesus, who walk not after the flesh, but after the Spirit. . . . 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 ¶ And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. . . . 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

1Jo 1:3 That which we have seen and heard declare we unto you (i.e., Jesus the Christ), that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. . . . 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

One of the greatest blessings any of us will ever receive is that of individual fellowship with the very Holy Spirit of God. With this Spirit our worship is not a verbal expression or a physical act performed for a distant deity, but a fellowship communion with the Almighty who has desired from the very first to be with His people, His children. When we pray it is not a verbalization to a stranger up somewhere in the Heavens, but an expression that is interpreted by the very Spirit Himself: Rom 8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

For many, many years I’ve met with brethren and sung beautiful songs that nourished my spirit. One of my favorites, states, “If Jesus goes with me, I’ll go, anywhere. It’s Heaven to me, where ere I may be, if He is there.” No question has ever been raised in my presence about the truth of these words, or the “poetic license” granted. However, there is a beautiful song that has been forbidden to be sung in a number of congregations, often marked out in some way in the songbook, because of one statement about Jesus being a “risen Savior,” and “living within my heart.” Read the words again and judge:

I serve a risen Savior, He’s in the world today; I know that He is living, whatever men may say; I see His hand of mercy, I hear His voice of cheer, And just the time I need Him – He’s always near. / In all the world around me I see His loving care, And tho’ my heart grows weary I never will despair; I know that He is leading, thru all the stormy blast, The day of His appearing will come at last. / Rejoice, rejoice, O Christian, lift up your voice and sing -- Eternal hallelujahs to Jesus Christ the King! The hope of all who seek Him, the help of all who find, None other is so loving, so good and kind. / He lives, He lives, Christ Jesus lives today! He walks with me and talks with me along life’s narrow way. He lives, He lives, salvation to impart! You ask me how I know He lives? He lives within my heart.

Very recently, after a night of pain and restlessness, my wife I arose and listened to one of our brotherhood’s longest running and most widely heard Televison programs. In a moment, this song was being sung by a chorus of brethren. My heart was lifted.

The song “My God And I” is among the most popular songs in our country. But again, the words, “And He walks with me and he talks with me,” make it unacceptable to many.

Our relationship with the Almighty God is very personal. Our responsibility and accountability demands a personal walking by faith. The judgment will be a personal judgment. I recall a statement made back in the early 60's by a highly respected preacher that made a deep impression upon me, and I will never forget it. He stated that there are those who are acknowledged as being doctrinally strong but spiritually weak, and others who are acknowledged as being spiritually strong but doctrinally weak. His objection to this classification was this: If a man is doctrinally strong, he will be always becoming more spiritual, and, if a man is spiritually strong, he will be always becoming more doctrinally strong (sound). I believe this to be true. God knows my heart and knows that I would never, never, never force my conclusions or judgments upon anyone.

The story of Enoch walking with God is told in Genesis 5:24. A teacher described this to his group of young students after this fashion:

God and Enoch went walking one day, and enjoying being together they walked a long distance. As the day was beginning to end God told Enoch, “We are much closer to my home than back to your home. Why don’t you just come and go home with me?” And Enoch answered God, “I would like that very much.” And Enoch walked with God: and he was not; for God took him.

It is my conclusion that going to be with God at death will not be a “leap in the dark,” or a “giant change” of any kind. It will be like, maybe, a sailboat that puts out to sea. We leave shore, and all material things behind, and to all who we left, yes, we are gone. But the child of God is not gone at all. He has drifted out of sight, but he is still very much alive, and will ever be. He will know the Lord when he sees Him, and the Lord will know and welcome him.

Meaning of the expression, "Spirit of Christ," in Romans 8:9. In this lesson we are to consider the consequences of a failure to have the Spirit. What shall be said of any man who "hath not the Spirit of Christ"?

"But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his" (Romans 8:9).

The expressions "Spirit of God" and "Spirit of Christ" both seem to refer to the Holy Spirit. Christ spoke of the Holy Spirit as being one "whom the Father will send in my name (John 14:26), and he also spoke of the Spirit as being one whom he himself would send (John 16:7). Since therefore the Holy Spirit proceeds from both the Father and the Son we can see why he would be spoken of either as the Spirit of God or as the Spirit of Christ. The word "spirit" is often used to mean "temper" or "disposition," and this passage has been used to show that Christians are to have the disposition which Christ had. Barnes says that may possibly be the meaning here but maintains that the context seems to demand that it be understood to refer to the Holy Spirit. Erdman believes it refers to the Holy Spirit and says, "To speak of a Christian who has not the presence of the Holy Spirit is a contradiction in terms." Lenski takes the same position and says "The Spirit is equally God's and Christ's; and by naming him thus, all his saving power is indicated." David Lipscomb identifies the Spirit of Christ with the Holy Spirit and says, "The possession of the Holy Spirit is declared to be absolutely necessary to our being acceptable to God." R. L. Whiteside, Moses E. Lard, and practically all other commentators make the same identification. That the Spirit of Christ is the Holy Spirit seems to be generally held and seems to be the view more in keeping with the context. In this lesson we are concerned with that one who does not have the Spirit of Christ or the Holy Spirit. What about such a person?

If God has not promised the Holy Spirit to that one who becomes his child, it would be difficult to imagine how he could have conveyed such a promise had he so desired. On the day of Pentecost, Peter said that those who would repent and be baptized for the remission of their sins would receive the gift of the Holy Spirit (Acts 2:38). The same apostle later declared that God has given the Holy Spirit "to them that obey him" (Acts 5:32). Paul said to the Galatians: "And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father" (Galatians 4:6). Again, Paul declared, "He therefore that despiseth despiseth not man, but God, who hath also given unto us his Holy Spirit" (I Thessalonians 4:8). The gift of the Holy Spirit is one of the precious promises of the Word of God, but it is a conditional promise. It is promised only to those who become children of God. No one can, in harmony with God's word, expect to receive the Holy Spirit before he has obeyed the gospel. Here, then, is a wonderful promise which has not been appropriated by him who has not the Spirit of Christ.

God dwells in the Christian and so also does Christ. The apostle of love declared, "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son" (II John 9). That to have either Christ or God one must have the other is also emphasized by Paul in his epistle to the Ephesians: "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Ephesians 2:12). While Jesus was on the earth he promised the abiding presence of himself and of his Father in the hearts of his disciples: "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him" (John 14:23). How comforting the thought that it is possible to have both God and Christ dwelling within us! But how sad to contemplate the condition of that person in whom God does not dwell! But God dwells in Christians through the Holy Spirit. In his epistle to Ephesus Paul thinks of Christians as constituting a house, a temple, and says, "Ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:22). Paul tells the Corinthians that they are the temple of God and then proceeds to say that "the Spirit of God dwelleth in you" (I Corinthians 3:16). Of the same people he asks: "Know ye not that your body is the temple of the Holy Spirit which is in you, which ye have from God?" (I Corinthians 6:19). God surely does not dwell in a person unless the Holy Spirit dwells in that person, and the Spirit within the Christian is the assurance he has that God does dwell in him. "Hereby we know that we abide in him and he in us because he hath given us of his Spirit" (I John 4:13).

In a passage already cited (I Corinthians 3:16) in which Paul reminds the Christians at Corinth that their bodies are temples of the Holy Spirit, he is discussing fornication as a sin against the body. He reminds them that their bodies are temples of the Spirit in order to motivate them to purity of life. When one comes to realize that the Spirit dwells within him, he will surely wish to yield his body to righteousness and to glorify God in his body and in his spirit, both of which belong to God.

Further, Paul sees praise and worship as a natural expression of a Spirit-filled heart. "And be not drunk with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things . . ." (Eph. 5:18-20). Riotous and boisterous noisemaking will characterize the person who is filled with wine; praise and thanksgiving will come from him who is filled with the Holy Spirit.

Paul insists that it is through the Spirit that we "mortify the deeds of the body" (Romans 8:13). Here is real help in Christian living. In Paul's great prayer for the Ephesians he prays that they may be "strengthened with power through his Spirit in the inward man" (Ephesians 3:16). The Holy Spirit is a source of strength to the Christian as he deals with the problems, the burdens, and the duties of life.

To realize that the Holy Spirit helps in prayer is a strength to the child of God. "And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Romans 8:26, 27). When the Christian is going through dark days and knows that he has great needs, yet does not know how to express his feelings, the Holy Spirit translates these groanings of the heart to God who understands.

Earnest money is that which is paid in advance as a pledge that the full amount shall be paid at a later time. The Holy Spirit in the believer is an earnest of the eternal inheritance which he is later to receive. Paul affirms that God "also sealed us and gave us the earnest of the Spirit in our hearts" (II Corinthians 1:21). Again, he says that Christians are "sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God's own possession, unto the praise of his glory" (Ephesians 1:13, 14). The Christian even in this life has a foretaste of heaven and a down payment which assures him that he can expect God to be faithful in fulfilling that which he has promised.

The text with which we began this study asserts that "if any man hath not the Spirit of Christ, he is none of his" (Romans 8:9). He has not been sealed as being the property of God and so does not belong to the Lord Jesus Christ. This is the same as saying that he is not a Christian. One of the great joys the Christian experiences is that of contemplating standing before Christ in judgment and being owned by him there. But if we are not his, we shall not be owned. To such he will say, "Depart, I know you not." How important it is that we have the Spirit of Christ!