THE WORK OF THE HOLY SPIRIT IN SALVATION

THE WORK OF THE HOLY SPIRIT IN SALVATION

With the exception of Part 6 where the work of the Holy Spirit in the believer will be discuss, there is probably no more important study than His work in salvation. There are numerous aspects of this work. To begin will be discussed what is normally called, common grace. The next division will deal with saving or efficacious grace. The third division of this web page will discuss the doctrine of regeneration. A brief consideration of the indwelling of the Holy Spirit and the sealing of the Spirit will be made. The last section on the work of the Holy Spirit in salvation will examine the doctrine of the baptism of the Holy Spirit on a separate web page.

COMMON GRACE

Common grace is to be considered here in seven aspects. It extends to saved and unsaved alike.

1. Its involvement. There are two factors which are involved in common grace: Divine providence and Divine sovereignty. a. Divine providence is directed primarily toward the saved. Before a person gets saved, however, the providence of God must be active to get a person into a position to be saved. This writer recalls very well some of the events in his life that led up to the moment of his salvation.
b. The other factor involves Divine sovereignty. God is sovereign in all things. Thus, God's sovereignty is involved in His dealings with all men. The Trinity would, therefore, be involved. In 2 Peter 3:9 it is stated: "The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

2. Its magnitude. The magnitude of common grace is seen in that the Holy Spirit's work toward the unsaved in this area. It covers enforcing truth, restraining evil, exciting to good, imparting wisdom, and giving strength. Thus, everything an unsaved person does that results in truth, goodness, wisdom, strength (particularly of character), or resistance to evil, is the work of the Holy Spirit in common grace. This accounts for the moral uprightness, doing of good works, and wisdom often found in the unsaved people. Nevertheless, apart from the work of the Holy Spirit in common grace to them, they would be completely corrupt.

3. Its importance. The main importance of common grace is seen in that it involves God's larger plan in dealing with the need of lost mankind.
a. In particular, it involves the enablement needed to understand the gospel. John 6:44 states, "No man can come to Me, except the Father which hath sent Me draw him; and I will raise him up at the last day." This is the work of the Holy Spirit in convicting of sin, righteousness, and judgment (which will be discuss more fully later). As the message of the gospel is preached in the power of the Holy Spirit, the Spirit convicts and calls all men and women to repentance and faith in Jesus Christ. This writer can not emphasize strongly enough that it is not the methods, though they may be useful; it is not the choice of words used in witnessing or one's arguments, however useful to clear the ground, so to speak; but it is the drawing power of the Father via the convicting work of the Holy Spirit. Believers need to do their job of witnessing; it is the Holy Spirit's work to do the convicting.
b. Two important categories of this common grace need to be considered. The first is the work of the Holy Spirit "in which He resists sin and restrains the world in its manifestation," and directing human history in its consummation of God's purposes. (John F. Walvoord, The Holy Spirit, 108-9). The second category is the work of the Holy Spirit "of making known the way of salvation to a race which has no natural capacity to receive it with understanding." (Ibid., 109)

4. Its need. The need of common grace is because the fall of Adam had dire consequences.
a. Often the severity of this fall is underestimated or minimized. Romans 5:12 clearly states, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."
b. The need of common grace is also because man is unable to understand the truth of God by human wisdom. In 1 Corinthians 2:14 we read, "But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Corinthians declares, "For the preaching of the cross is to them that perish foolishness." It is precisely for this reason that men scoff at the Bible and the message of Christianity. This notion is further set forth in Ephesians 4:18, "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." Consider also Romans 8:7; John 6:44; and 2 Corinthians 4:4 in this connection.
c. The need of common grace is, therefore, readily seen. Man is corrupted in his entire being: his feelings, his tastes, and his understanding. Yet man has retained his moral determination and ability to understand. In spite of this, he is unable to appreciate God's person and the beauty of righteousness. It requires the work of the Holy Spirit in convicting of sin, righteousness, and judgment.

5. Its nature. In discussing common grace There is need to define it and distinguish it from sufficient and efficacious grace; then the relation to the Word of God must be examined; and finally the extent of the work must be considered.
a. The terms defined. Common grace may be considered as the work of the Holy Spirit in influencing mankind. In particular it is His work of revealing the truth of God. Sufficient grace is a term used by some to refer to common grace. It is supposedly sufficient to give enough revelation for intelligent, saving faith. This terminology is insufficient to describe Biblical grace. Efficacious (or saving) grace, called by some irresistible grace, is the ministry of the Holy Spirit which effectually reveals the truth of the gospel and leads to saving faith. Please note that these terms which are theological ones, like the word Trinity, are not in the Bible as such but explain the Bible truth.
b. The relation to the Word of God. The nature of common grace can be seen in relation to the Word of God.
1) Affirmed by the Bible. The Bible is constantly affirmed to be necessary for the saving of a soul. Romans 10:17 states, "So then faith cometh by hearing, and hearing by the Word of God." 1 Corinthians 1:18 declares, "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." The preaching of the cross is one aspect of preaching the Word of God. What is in view here is both the message and the method. The cross is folly to the unsaved: "Away with this bloody religion" is their cry. The preaching method is folly to the unsaved: "We want dialogue", they say. 1 Peter 1:23 says, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever." Notice that the new birth is clearly stated here to be via the Word of God.
2) A twofold meaning. Secondly, notice also that this Word of God is living which has a two-fold meaning: first, Jesus Christ is the Word, and He is certainly living; second, the Bible is the Word of God and is living also (Cf. Hebrews 4:12). That this Word of God spoken of in 1 Peter is the gospel is clearly seen by the context in verse 25: "But the Word of God endureth for ever. And this is the Word which by the gospel is preached unto you." Speaking of the Bible--the Word of God--as living, it is not meant to imply that it has life in itself. Martin Luther held this notion. The fact that the unsaved can read the Bible without any effect is proof of this. The Bible makes it clear as can be seen from John 15:26 and John 16:8ff. that it is the Holy Spirit that makes the Bible alive in men's hearts. With this convicting work of the Spirit comes understanding of the gospel of salvation unto saving faith
3) Two errors avoided. This passage(John 15:26) avoids two errors: the rationalistic idea that the Bible is not necessary, and the mystical idea that assumes direct revelation to those who will receive it. Direct revelation may be given to guide an unsaved person to the hearing of the gospel (Cornelius is an example of this), but it took the preaching of the Word of God to give faith unto salvation.
c. The extent of this work. The extent of the Holy Spirit's work in the matter of common grace is threefold.
      1) John 16:8-11. The key passage has been quoted in part throughout this web page. This major passage is John 16:8-11.
      a) There is first the convicting of sin. John 16:8, 9 states: "And when He [the Spirit] is come, He will reprove the world of sin . . . Of sin, because they believe not on Me." Notice it is sin, not sins; although individual sins might have to be dealt with to clear the ground. It is the ONE SIN of unbelief in the Lord Jesus Christ. As one writer so well puts it after speaking of the death of Christ, "To the unsaved, the determining factor in his destiny is whether he believes in Christ. Far removed from a character building program, or merely an encouragement to live more righteously, the Holy Spirit reveals that it is necessary to believe in Christ to be saved." (Walvoord, Op. cit., 113) Thus, the one sin that will send you to Hell is failure to trust the Lord Jesus Christ for the salvation He wrought for you and me on the cross of Calvary. The reason for this is simple: "The death of Christ is seen to satisfy all the righteous demands of God." (Ibid.)
   b) The second thing presented in this passage is the convicting of righteousness. Verses 8, 10 declares: "And when He [the Holy Spirit] is come, He will convict the world . . . of righteousness . . .; Of righteousness, because I go to My Father and ye see Me no more." Notice that the Holy Spirit convicts of righteousness. What is this righteousness? While Jesus was here on earth, His very presence convicted mankind of righteousness because His very life demonstrated that righteousness which is only of God. Thus, the righteousness here is the righteousness of God which shows mankind their sinful condition (Cf. Romans 3:23).
The righteousness of God is shown by the Holy Spirit in two aspects. First, the Holy Spirit shows that humans are dealing with a righteous God, Who is perfectly just in condemning us to a Christless eternity. Second, the Holy Spirit makes clear to the unsaved that there is an imputted righteousness available through Jesus Christ when we put our trust in Him and what He did on the cross of Calvary. Although there may not be a perfect or complete understanding of this inputted righteousness in order to come to a saving faith in Christ, nevertheless God does provide that righteousness by faith through the Lord Jesus Christ. Clearly, this revelation of the righteousness of God is part of the gospel.
c) The third work here is the convicting of judgment. Verses 8, 11 shows: "And when He [the Holy Spirit] is come, He will reprove the world . . . of judgment; of judgment, because the prince of this world is judged." Notice that the unsaved are shown judgment which involves the judging of Satan himself. As one writer put it, "The Holy Spirit presses upon the heart of the unsaved the fact of God's judgment. The unsaved need to know that sin was judged in the cross. (Op. cit., 113-4). Thus, when one puts their trust in Christ, that person is saved from judgment upon sin, accomplished on the cross; and is that one is delivered from its condemnation. The fact that Satan is already judged, that is, in the cross he met his defeat, is a token of the Lord Jesus taking the unsaved person's judgment.
2) The three lines of this ministry. There are three lines of the Holy Spirit's ministry.
a) First, an unsaved person must see that salvation is by faith alone in Jesus Christ. This, of course, runs counter to much of what is called "Christianity."
b) Second, an unsaved person must see that God's righteousness belonging to God's person is available only by faith in Jesus Christ.
c) Third, an unsaved person must see the fact that the judgment is his, and that only through Christ can one escape the judgment because Christ took the sinner's judgment on Himself and was executed in the sinner's place on the cross.

6. Its restraining of sin. The work of the Holy Spirit is also involved in the restraining of sin. This restraining work occurs in every age.
a. In the Old Testament. This work of the Holy Spirit in the Old Testament was covered earlier, but it is reviewed briefly. Genesis 6:3 states, "And the Lord said, 'My Spirit shall not always strive with man, for that he also is flesh . . . ." This is the major Old Testament passage. Though spoken in connection with Noah's day, it certainly continues to be true. Isaiah 59:19 suggest that the Spirit raises up a standard against the enemy implying that He restrains the evil. Isaiah 63:10 and its context also shows that the Holy Spirit resists evil.
b. In the present age. The work of the Holy Spirit in restraining evil at this present time is clear in that there would otherwise be complete lawlessness. 2 Thessalonians 2:7 is the key New Testament verse on this restraint: "For the mystery of iniquity doth already work; only He who now letteth will let, until He be taken out of the way." The word let means "to hinder." Thus, this person hinders the growth of iniquity until He is removed. Who is this hinderer? There are generally three solutions that are given.
1) The first idea as to who is the hinderer is that it is Satan. This is based on the idea that Satan does not want humanity to find out the true nature of sin, so he keeps it under check. This idea is absolutely contrary to the nature of Satan as revealed in God's Word. Furthermore, Satan would be divided in his kingdom; such a setup could not stand even as Jesus indicated in Matthew 12:26.
2) The second notion is that it is law and order, particularly as set up in the Roman Empire. This proposal is based on such passages as Romans 13:1-7 which show that human government is to restrain evil. Human government, though instituted by God for that purpose, has not always restrained evil, but often it has been the means of persecuting believers. The Romans Empire is a good example of this fact. Furthermore, the key verse clearly states: "Only He who now letteth [hinders] will let [hinder], until He be taken out of the way." (Bold type is this writer's for emphasis) A government is never referred to as "he", although the ruler may be so designated. Also, there is no suggestion in the Bible that government will be taken out of the way.
3) Clearly the only correct solution is that the One restraining is the Holy Spirit. Only He could really restrain sin. He was active in the Old Testament in this regard; therefore, it would follow that He is the active restrainer in this present time. One writer has well stated: "But while human governments may be agencies in the restraining work of the Spirit, we believe that they in turn are influenced by the Church. And again, back of human government is God who instituted it (Genesis 9:5, 6; Romans 13:1-7) and controls it (Psalm 75:5-7). So it is God by His Spirit that restrains the development of lawlessness." (H. C. Thiessen, "Will the Church Pass Through the Tribulation?", Bibliotheca Sacra, 92:301, July-September, 1935; quoted by Walvoord, Op. cit., 115). Since the Holy Spirit is intimately connected with the Bride of Christ, the Church, it can be readily deduced that the phrase, "until He be taken away", would occur at the rapture of the Church.
Some contributing factors may be mentioned in view of the fact that little is said of this restraining work of the Holy Spirit. One factor is the presence of individual Christians, for they are indwelt by the Holy Spirit. The believer in the power of the Spirit can act as a brake on evil in business, schools, and government. The church collectively has done much to aid the restraint of evil; this is in spite of failing to measure up to Biblical standards as well as the washing of the hands of social matters by some Bible believers. Recently, the churches, as well as many Bible believing individuals, were able to restrain the evil of video poker in South Carolina. They failed to follow through on it by allowing a state lottery. The Bible itself has been a restraining influence as can be readily seen in the resulting chaos of the public school since the removal of the Bible from them. Also, of course, government has been a restraining influence.

7. Its limitations. Common grace has its limitations. It will be considered generally, as to its failure to bring illumination, and that it does result in normal Christian experiences.
a. General considerations. Common grace as important as it is comes short of saving (or efficacious) grace. It may lead an unsaved person to understand the gospel in order to make a decision for Christ. It does not effect the will which leads to certainty of salvation. Thus, common grace must be distinguished from the work of God which leads one ultimately to saving faith unto salvation.
b. It fails to bring illumination. Common grace may influence the mind. It can not lead the heart to make the necessary decision. Illumination provides to the saved an intelligent basis for faith. This writer has repeatedly maintained that Biblical Christianity is thoroughly intelligent. It is not, as some are prone to say, a blind faith in an ethereal something or somebody. Neither is it a crutch for the weak-minded, as some are inclined to say. Rather, it is both philosophically sound (cf. A Biblical Philosophy) and psychologically sound (cf. A Biblical Psychology).
c. It fails to produce normal Christian experiences. Common grace cannot and does not produce any of the normal Christian experiences. These are only obtained through the Holy Spirit who indwells those who believe. This involves the fruit of the Spirit: love, joy, peace, etc. set forth in Galatians 5:22, 23. Sometimes these things are imitated; there can be, however, no inward reality. Because of this fact, it can be difficult at times to determine whether a particular person is saved or not. This leads eventually to a falling away of those who profess salvation but do not possess it.

SAVING GRACE OR EFFICACIOUS GRACE

As we discuss saving or efficacious grace, it is being examined in six aspects. This saving grace is the heart of salvation as far as grace is concerned.

1. It is important. "Efficacious [or saving] grace is a theological term having in view the work of the Holy Spirit in moving men to effective faith in Jesus Christ as Savior." (Walvoord, Op. cit., 119)
a. Often misunderstood and misrepresented. It is a Scriptural theme which is often misunderstood as well as misrepresented. It is the most important work of God in the fulfilling of His purposes. It is very important to a proper understanding of the work of the Holy Spirit. The proper understanding of this work of the Spirit would virtually eliminate the confusion on the matter of assurance. It would not only remove assurance from emotional experience, but would do in any salvation by works. It would place the doctrine of the baptism of the Holy Spirit in its rightful place, as well as correcting the errors of the holiness movements.
b. Important to correct gospel preaching. The teaching of saving grace is important to correct gospel preaching. The relationship of God's work, the human factors, and the necessity of God's power in winning the lost are seen in their proper respective. This relieves the preacher both of self, not of sanctified personality; and homiletical skill, though important and helpful. It enables the preacher to preach the gospel powerfully as led by the Holy Spirit of God. Furthermore, it eliminates excessive emotionalism in gospel preaching. This does not mean elimination of loud, near shouting of the message, although this writer has often wondered how much of that is really of the Spirit. It does mean dependence upon the Holy Spirit to speak God's message. The Holy Spirit can and often does act in a quiet and emotionless way, particularly in this day of emotionalism. It should be noted that fervor and loudness are not the same thing; neither are fervor and emotionalism the same. Jonathan Edwards read his famous sermon, "Sinners in the Hands of an Angry God." As the result many were swept into the kingdom. This eliminating of excessive emotionalism will make the gospel preacher constantly aware that the conversion of the lost is SOLELY the work of the Holy Spirit, not our work.

2. It is Biblical. Saving grace is abundantly taught in the Scriptures. Be reminded that saving (or efficacious) grace is the term used in Theology. It is not a Bible word, although it does describe the Biblical doctrine very clearly. This writer (as you may have already surmised) prefers the term Saving Grace. In either case, it refers to the call of God to salvation which results in the salvation of the soul.
a. The Scriptural evidence. The Scripture passages are so abundant that one can only refer to them for your prayerful study, though some of them will be quote in part.
1) Romans. At least five passages in Romans speak of this call:  1:6--"called of Jesus Christ; 1:7--"called to be saints"; 8:28--"Who are called according to His purpose."; 8:30--"Them He also called; and whom He called, them He also justified."; and 9:11, 24.
2) 1 Corinthians. Several passages occur in 1 Corinthians: 1:2--"called to be saints"; 1:9--"By Whom ye were called"; 1:24--"which are called"; 1:26; and 7:17, 18, 20, 22, 24.
3) Galatians.   In Galatians 1:6 we read, "I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel." 1:15 says, "Called me by His grace." Also, you should read 5:8, 13.
4) Other Pauline epistles. In Ephesians 1:18 and 4:1 this calling is mentioned; 4:4 states, "As ye are called in one hope of your calling." Colossians 3:15 speaks of that calling in regard to the body of Christ. 1 Thessalonians in 2:12 says, "Who hath called you unto His kingdom and glory." Also, 4:7 and 5:24 tell of this calling. 2 Thessalonians 2:14 states, "whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1 Timothy 6:12 tells us to "lay hold of eternal life, whereunto thou art also called." 2 Timothy 1:9 says, "Who hath saved us, and called us with an holy calling."
   5) Other epistles. The epistle to the Hebrews (which this writer believes was written by Paul) is being considered separately. Two verses speak of this call: 3:1, and 9:15 which states, "They which are called might receive the promise of eternal inheritance." In 1 Peter we find five passages: 1:15; 2:9--"Who hath called you out of darkness into His marvelous light."; 2:21 deals with our present sufferings; 3:9; and 5:9--"Who hath called us unto His eternal glory." In 2 Peter 1:3 one reads, "called us to glory"; also see 1:10.
b. The difference from the general call. This work differs from the general call to salvation. Matthew 9:13 states, "I come not to call the righteous, but sinners." Matthew 22:14 shows that the call to salvation is not always heeded. "Salvation and the divine call are seen to be inseparable, one without the other being impossible." (Walvoord, Op. cit., 120) 1 Corinthians 1:23, 24 shows that those who are not called find the gospel foolishness, and thus they utterly reject it.

3. It is God's act. The work of salvation is God's act; and the Holy Spirit is thus actively engaged in it.
   a. It is exclusively God's work. It is inscrutable, that is, can not be completely understood. It is presented in Scripture as God acting alone to execute it. It "is defined as the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ." (Walvoord, Op. cit., 121) Essentially, this means that God gives the faith to believe even as implied by Ephesians 2:8, 9.
b. It is certainly Scriptural testimony. "Every reference to divine calling presumes or states that it is an act God." (Ibid.) It is connected to the sovereignty of God apart from human choices. "Never in the Scriptures is divine calling attributed to human choices. It is rather an act of God proceeding from omnipotence and sovereignty." (Ibid.) John 6:44 bears this out: "No man can come to Me, except the Father which hath sent Me draw him; and I will raised him up at the last day."   Notice that the Father draws a person to Christ. This is accomplished through the work of the Holy Spirit as He convicts a person of sin, righteousness, and judgment.
c. It is in keeping with other doctrine. The fact that salvation is God's work alone is in keeping with other doctrine. The doctrine of total depravity is taught in Romans 3:10ff. This passage clearly teaches that there is absolutely nothing in ourselves worthy of salvation. It is also in keeping with the doctrine of total inability. Several passages speak of us as "dead in sin." This teaches that we are completely incapable of making any move on our own to be saved.
  d. It is positively an instantaneous act. Salvation is present in the Bible as an instantaneous act; that is, it is not a process. It is instantaneous, in a moment, like the blinking of an eye. This does not mean, however, that there is no preparation. A plot of ground needs to dug up and weeded before the seed is planted. This preparation belongs solely to the realm of common grace.

4. It is effectual. Saving grace which is wrought by God is always effectual; that is, it always brings one to salvation. It is in contrast to common grace which can be resisted successfully. Saving grace can not be resisted but is effectual in bringing one to salvation. It is the exercise of God's mighty power.
Furthermore, saving grace is always irresistible. It is the work of the Holy Spirit in His convicting work. The nature of saving grace forbids that it be not resistible. It is like being hedged in to the point where there is only one course of action. This fact gives two notions: it does not mean coercion or compulsion, but it is in accord with human mentality; it is the origin of new affections and activity of the will. Thus, it is the sovereign act of God's will. It is the action of God's will upon the human will to choose freely the proferred salvation. John 1:12, 13 bears this out: "But as many as received Him, to them gave He power [authority] to become the sons of God, even to them that believe on His name; which were born, not of blood [your ancestry makes no difference], nor of the will of the flesh [you can not work it up in any way or fashion], nor of the will of man [I can't work it for you and neither can any other, not even a so-called priest], but of God [It is exclusively by His will and His alone.]." The flip side of this coin, so to speak, is that no one is saved against his own will; there must be the exercise of the human will, but this is accomplished by the convicting work of the Holy Spirit. Thus, God works in a person to the saving of that one's soul.

5. It is defensible. This doctrine has been severely criticized, chiefly because man wants to do something to save themselves. Nevertheless, it can be defended.
a. It must be effectual. Saving grace must be effectual by its very nature as an act of God. This is because it comes from the omnipotence of God and because it is independent of the human will. It is seen to be effectual in that common grace can be resisted, but not the omnipotence and sovereign will of God.
b. It is vital to predestination. Saving grace is vital to predestination. As have been said before, predestination does not bring one to salvation. Romans 8:30 shows that the call of God leads to justification and glorification. Predestination has to do with our being conformed to the image of Christ--Romans 8:29. It has to do with His purpose to the praise of His glory-- Ephesians 1:11, 12.
c. It is required by total depravity and spiritual death. Humans are so depraved that they cannot do anything to save ourselves. Jeremiah 17:9 states, "The heart is deceitful above all things, and desperately wicked; who can know it?" The next verse shows that God tries the hearts. Romans 3:23 clears says, "For all have sinned, and come short of the glory of God." Furthermore, we are spiritually dead and thus helpless to do anything to save ourselves. Romans 5:12 tells us, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for all have sinned." This verse teaches, besides other things, that man first died spiritually, and then this was followed by physical death. Ephesians 2:1, 5 plainly state: "And you hath He quickened [made alive], who were dead in trespasses and sins; . . . . Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;}." Saving or efficacious grace is the only solution to being spiritually dead and totally depraved.
d. It is seen by analogy to regeneration. It is defensible by an analogy to regeneration. Regeneration is an act of God; so is saving grace. Neither is a process, a rational change, or mere persuasion. Both are instantaneous and apart from human will.

6. It has objections. There has been objections against saving grace even as there has been against every Christian doctrine. Though there may be more, there are three main ones.
a. Against human effort. The first argument is that it is against any human effort to believe. The Scriptures plainly teach that there is this effectual call as previously shown. They also teach that humans have a responsibility to believe in Jesus Christ unto salvation. The relation between God's enablement and man's free will is quite real; the solution can only be obtained by faith. People are urged to seek the Lord for salvation, and yet are completely unable to do anything to be saved. An old hymn puts it this way: "I sought the Lord, and afterward I knew He moved my soul to seek Him, seeking me; It was not I that found, O Savior true; No, I was found of Thee." Thus, the responsibility of man is to come to Christ; and Jesus promised that "All that which the Father giveth Me shall come unto Me; and him that cometh to Me I will in no wise cast out." (John 6:37)
b. Against human responsibility. It is further argued that saving grace is against human responsibility. This argument has already been answered in part. The latter part of John 6:37 answers this: "him that cometh to Me I will in no wise cast out." Inability does not remove responsibility. If this writer were bedridden and unable to feed his cat, he would still be responsible to see that she got fed. It may be true that inability is to some extent lessen by common grace. One writer said it well: "It is clear that God does not oppose anyone who might will to believe. In every case where efficacious grace is not give, common grace has been spurned." (Walvoord, Op. cit., 126; italics are his.)
c. Against sufficient grace to all. The third argument against saving grace is that sufficient grace has been given to all. This notion is based on the false idea "that sufficient grace is given to all men to believe." (Ibid.) Thus, it is argued that such grace succeeds in some cases and fails in others. As already suggest the premise that all are given sufficient grace to believe is patently false. Not only does experience contradict this, but so do the Scriptures. John 6:44 states: "No man can come to Me except the Father which hath sent Me draw him;". Involved in this issue is the matter of election (which is covered on the web page Biblical Theism under "The Decrees of God."), which this writer does not want to take up at this time. Suffice it to say that the gospel is to "whosoever will; yet only those drawn by the Father come to Jesus Christ.

REGENERATION

The doctrine of regeneration is a very important aspect of our salvation. It will be discussed here in six aspects.

1. Its importance and meaning. In studying regeneration it is necessary to see its importance and consider its meaning.
a. The importance. First of all understanding regeneration is essential to effective preaching and evangelism. Its importance is clearly set forth by Jesus when He said, "Ye must be born again." (John 3:7; bold type is mine for emphasis.) In discussing this topic Walvoord stated: "The doctrine of regeneration offers a rich reward to those who contemplate [meditate] its treasures and live in the light of its reality." (Op. cit., 128)
b. The meaning. When discussing the meaning of regeneration, its definition and then its use in Theology must be considered.
1) The definition. The term regeneration itself is found only twice in the New Testament. In Matthew 19:28 it reads: "And Jesus said unto them, 'Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.'" Again in Titus 3:5, it is stated, "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost." This latter passage has to do with the giving of eternal life. The former one concerns the millennium and the renewed earth and heaven. The Greek word itself may be rendered "new birth, reproduction, renewal, recreation." (Thayer, A Greek-English Lexicon of the New Testament, 474). There are various terms used to express the eternal life aspect of regeneration: new life, new creation, and made alive. The term born again is an equivalent term for regeneration.
2) The use in Theology. The word regeneration has been confused by theologians to the detriment of the Biblical meaning. Other terms which are related to it have often been confused with it. These include conversion, justification, and sanctification. What is included in regeneration varies with the group. Romanists include everything from justification to glorification. Lutherans tend to regard it as a mere preparatory work leading to salvation. Reformed theologians have been inconsistent on the matter. In the seventeenth century, it and conversion were used almost synonymous. Most modern Biblical theologians agree with Charles Hodge who stated, "by a consent almost universal the word regeneration is now used to designate, not the whole work of sanctification, not the first stages of that work comprehended in conversion, much less justification or any mere external change of state, but the instantaneous change from spiritual death to spiritual life." (Charles Hodge, Systematic Theology, III:5; cited by Walvoord, Op. cit., 130)

2. Its being the work of the Holy Spirit. This work is clearly God's work by its very nature. As pointed out previously, John 1:13 declares: "Which were born, not of blood, nor of the will of the flesh, nor the will of man, but of God." This is a key verse which is explicit. John 3:3-7 shows the same truth as does John 5:21; 2 Corinthians 5:17; Ephesians 2:5; 4:24; Titus 3:5; James 1:18; 1 Peter 2:9 as well as others. Some references, such as John 5:21; Romans 6:13; and Ephesians 2:5, picture regeneration as a resurrection. Both Ephesians 2:10 and 2 Corinthians 5:17 set forth regeneration as a creative act.
The work of regeneration, however, is clearly the Holy Spirit's work. Certainly, the first and second Persons of the Trinity are involved in regeneration as seen in some of the verses above. James 1:18 shows that the Father begat us of His own will. At least three passages show the involvement of Jesus Christ: John 5:21; 2 Corinthians 5:17; and 1 John 5:12. The Holy Spirit, the third Person of the Trinity, is clearly set forth as the agent of it (Cf. John 3:3-8 and Titus 3:5).

3. Its being the giving of eternal life. As stated earlier, regeneration is the giving of eternal life.
a. Central to regeneration. The very implication of the word itself shows that to be so. This truth has already been seen in several Scriptures. The method of the giving of life by regeneration is not discernible. Its very nature requires it to be supernatural and beyond human understanding.
b. Given under three figures. Regeneration is given under three figures.
1) The first is the new birth. John 3:7 states, "Marvel not that I said unto you, Ye must be born again." This verse with the preceding verses is conclusive. John 1:13 has been quoted several times; it, too, is conclusive regarding regeneration. James 1:18 is equally certain. In 1 Peter 1:23 one reads: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." (Cf. verse 25 also). These verses likewise set forth clearly eternal life in regeneration.
2) The second figure is that of a spiritual resurrection. This is not to abrogate a physical resurrection which is clearly taught in Scripture. Romans 6:13, though it has more to do with sanctification, speaks of being "alive from the dead." Ephesians 2:5 states that "even when we were dead in sins, hath quickened [made alive] us together with Christ." These and other passages suggest this spiritual resurrection.
3) The third figure is that of a new creation. It is suggested by Ephesians 3:10: "created in Christ Jesus unto good works." Again, Ephesians 4:24 suggests it: "And that ye put on the new man, which after God is created in righteousness and holiness." 2 Corinthians 5:17, however, is the key verse and very explicit: "If any man be in Christ, he is a new creature [creation]; old things are passed away; behold, all things have become new." Thus, the believer gets a new nature which can now be subject to the law of God.
c. Received by faith. It is paramount to keep in mind that in regeneration the believer in Christ has received eternal life. Though it is received by an act of faith on the part of a person, nevertheless, it is wholly of God. Walvoord puts it so well: "It is a smashing blow to all philosophies which hold that man has inherent capacities of saving himself. . . . No possible human effort however noble can supply eternal life." (Op. cit., 132) Thus, "the proper doctrine of regeneration gives to God all glory and power due His name, and at the same time it displays His abundant provision for a race dead in sin." (Ibid.)

4. Its being not by means. The question of means in regeneration has plagued the church throughout history.
a. Theological understanding. Reformed Theology, most Baptists, and independent churches oppose any means to the accomplishment of the act of regeneration. The viewpoint taken by a theologian will depend largely on their understanding of saving grace. Armenian theology (held by charismatics and holiness groups) and other non-reformed theologies hold generally to partial ability of the human will to initial faith and thus rely to some extent on various means in the work of regeneration.
b. Human will. The human will is ineffective to the bringing about any changes involved in any aspect of salvation. It can only act in accordance with saving grace. Thus, in the matter of regeneration the human will is passive. Again, John 1:13 is the key verse: "Which were born, not of blood [Your ancestry makes no difference.], nor of the will of the flesh [You cannot of your own will perform it.], nor of the will of man [No priest or any other human being can do it for you.], but of God [Only He and He alone can do it.]."
There is an analogy in physical birth. People talk about a baby being ready to be born, but this really in error. A baby does not of its own will get born. It is not born because of its forebears. True, a doctor may assist in the birth, but he does not cause the baby to be born (except in the case of cesarean). On the other hand, the human will is not opposed to regeneration, but it can only participate by divine grace to the point of believing. The human will is not set aside, nor is human responsibility; it is solely the work of God that enables one to believe and receive Christ into one's heart.
c. Exclusion of other means. Regeneration is often preceded by means involving common grace and various influences. Even saving grace does not of itself affect regeneration, but only makes it possible and certain. Regeneration is the instantaneous act of God; therefore, other means are impossible.
Means are sometimes considered a part of regeneration. Some insist that you must be baptized. Others regard partaking of the Lord's Supper as a means: the mass in Romanism; the eucharist in Anglicanism; the spiritual partaking of Christ as some Lutherans hold. Some say you must pray through at some altar. Praying can be a help; doing so at an altar is helpful; but this is not regeneration. Raising one's hand during an invitation is often pressed. This only indicated to the preacher that you are interested in being saved. It in no way causes, aids, or leads to your being regenerated. Rushing down to the front and weeping is sometimes done (may be helpful, but often is merely emotionalism). Going forward may help you to regeneration, but it does nothing for you to be regenerated. It may get you needed help in leading you to a saving knowledge of Christ. Weeping may be a result of being sorry for your sin, but it does not of itself lead to regeneration. Finally, any other means you can think of is of no avail to gain regeneration; it is exclusively the work of God and His alone.

5. Its being not experiential. In this section one sees that regeneration is not something one experiences.
a. Regeneration precedes experience. Some Bible teachers use the word experimental. This term is objectionable because it implies a trying out of something which may or may not be successful. Some things can be experience with out any trying, and therefore, would exclude experiment. The better term is experiential which is broader covering both trial and error efforts and things which happen without any effort. Often one hears about the experience of regeneration. It is the direct act of God's will, not ours. It is instantaneous, not a process. Therefore, regeneration itself cannot be experienced.
Some people may object saying that they experienced such and such when you were saved. Doubtlessly, you did experience something; so did this writer. You probably experienced the sense of forgiveness; the lifting of the heavy weight of sin; peace in your heart; and joy unspeakable and full of glory. Those were the results of regeneration, not the regeneration itself. The normal result of being regenerated is to experience the fulness of the Holy Spirit. Notice Romans 8:16--"The Spirit itself beareth witness with our spirit, that we are the children of God." Please note that it is the work of the Holy Spirit that demonstrates to believers' hearts and minds their new relationship to God the Father as His children. In some way or another, which may vary from person to person, the Spirit conveys to the believer one's new status in Christ. Since regeneration is the instantaneous act of God; it is utterly impossible for you to experience it. Experience by its very nature requires time, however brief. It involves the sequence of subsequent events. A poor, but simple illustration is a bat hitting a ball. You do not experience the instant the bat and ball touch; yet you do experience the subsequent sound of the crack of the bat against the ball and its flight through the air. If regeneration was not thus instantaneous, if your experience differed from another believer, then one or the other may not have been genuinely born again.
b. Regeneration is not dependent upon any experience. The fact that regeneration is not dependent upon any experience follows from what has already been said. This fact would relieve an unsaved person from expecting some sort of experience prior to salvation. You do not have to weep in order to be saved. You do not have to come forward to some altar in order to be saved. You don't have to shake the preacher's hand or any one else's hand in order to be saved. It would relieve the soul winner from expecting some fruits of the new birth before regeneration. One writer has put it well: "The popular notion that one must feel different before being saved has prevented many from the simplicity of faith in Christ and the genuine regeneration that God alone can affect." (Walvoord, Op. cit., 134; italics are his.)
c. Regeneration and salvation are inseparable. The fact of the inseparability of regeneration and salvation is the chief objection to the non-experience of regeneration. Some say that if regeneration is not experienced, then infants can be regenerated. This is, apparently, the view of the Lutheran Church. Even some Presbyterians hold that notion using it as an argument for infant baptism. One theologian plainly stated, "This fact [the non-experiential nature of regeneration] places the infant and the adult upon the same footing, and makes infant regeneration as possible as that of adults." (W. G. T. Shedd, Dogmatic Theology, II:505-6; cited in Walvoord, Op. cit., 134) Some of the Scriptures cited as proof are Luke 1:15; Luke 18:15, 16; Acts 2:39; and 1 Corinthians 7:14. Infant regeneration is also taught, according to these people, symbolically in Old Testament circumcision and infant baptism in the New.
These objections can be readily answered. None of the Scripture references has anything to do with regeneration. Just because a person may not have a crisis experience to the act of the new birth does not warrant the conclusion for affirming infant regeneration. The appeal to circumcision of infants in the Old Testament is fallacious, since it was only male infants were circumcised. Furthermore, circumcision was a sign of the covenant relationship but in itself did nothing to regenerate the individual. The appeal to infant baptism in the New Testament is equally wrong, for there is no clear cut instance that can be cited of such an idea; it is solely the assumption of the presence of infants in the household of a family led to Christ.
d. The matter of death before the age of responsibility. The matter here is what happens to an individual who dies before the age of responsibility. That age varies with the individual. It is certainly not at the age of twelve, the time most churches practicing infant baptism confirm (whatever that means) them. Most of this writer's children obtained the age of accountability at age four or five. Early in this person's ministry he visited in a home in which a twelve-year old boy was crawling around in diapers. It is obvious that this child had not, and probably never would, reached the age of responsibility.
The age of responsibility is when a person is able to realize that they are lost, dead in trespasses and sins, and headed for hell. Those who have not reached that age, if they should die, are regenerated at that time. This is in part of the meaning of Luke 18:16, 17 which is used by some to teach infant baptism. The classic passage, however, is 2 Samuel 12:22, 23: "And he [David] said, 'While the child was yet alive, I fasted and wept; for I said, "Who can tell whether God will be gracious to me, and that the child may live?" But now he is dead, wherefore should I fast? I shall go to him, but he shall not return to me.'" (Bold type is this writer's.) David was saved; and he knew that when he was to die he would go where the child was and see him again; therefore, the infant must have been redeemed at death.
Lastly, the idea of infant regeneration leads to confusion and robs the doctrine of its firm and final nature.

6. Its having effects. The major effect of regeneration is the giving of spiritual life to the one who was spiritual dead. Ephesians 2:1 states: "And you hath he quickened [made alive], who were dead in trespasses and sins." All results of regeneration stem from the fact of eternal life.
a. A new nature. The first result is a new nature. Regeneration results in the creation of a new, divine nature in the believer. The result of regeneration is a complete change in attitude, desires, and manner of living. It is not the same as Adam's nature before the fall which was innocent and untried. This new nature does not sin. The born again person can and does sin (Cf 1 John 1:8, 10) The sin can be traced to the old nature which is still present. The new nature does not originate sin. 1 John 3:9 clearly presents this fact. This verse must refer to the new nature alone; otherwise, you have John contradicting himself, for 1 John 2:1 and the context show that we can sin. The new nature of itself is not able to conquer the old nature--cf. Romans 7:15ff. It is the indwelling Holy Spirit who enables us to overcome--cf. Romans 8:2. He provides the will to do the will of God. This new nature and eternal life are inseparable, for God has created them.
b. A new creation. Along with the new nature is a new creation. This is set forth in 2 Corinthians 5:17. Galatians 6:15 also states this notion: "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." The concept of a new man is set forth in Ephesians 4:24--"And that ye put on the new man which after God is created in righteousness and true holiness." Note that the new man is created by God in what is right and holy. This verse exhorts believers to be clothed in their daily lives what is true of them in fact. Colossians 3:10 also speaks of the new man.
c. A new experience. As previously discussed, regeneration is NOT experienced. It results, however, in experience. Since upon being regenerated, that is, born again, one has eternal life, it follows that such a one would have new experiences. Some of these new experiences are understanding of the Scriptures as one is enlightened by the indwelling Spirit; understanding of the teaching ministry of the Holy Spirit; enjoyment of fellowship with God; freedom in prayer to God and on the behalf of others; ability to manifest the fruit of the Spirit of which the natural man is not capable; and a new capacity for joy, sorrow, love, peace, guidance, and other good realities. Thus, one can question whether a person is truly regenerated if he does not have a resulting Christian experience.
d. A new security. "One of the many reasons for confusion in the doctrine of regeneration is the attempt to avoid the inevitable conclusion that a soul once genuinely regenerated is saved forever." (Walvoord, Op. cit., 137) It has been stated previously that eternal life and regeneration are inseparable. By the very definition of the term eternal, eternal life must be forever.
What has befuddled many is the confusing of the joy of salvation with salvation itself. Many people on being saved have an emotional experience. They felt something such as elation or joy or whatever. After a time that emotional experience subsides or an opposite reaction sets in. As a result they think they have lost their salvation. As has been said before those feelings are temporary. A believer is saved whether he or she feels like it or not. This writer doesn't know that he is saved because of some feeling of whatever the supposed source. He knows He is saved because he received the Lord Jesus Christ into his heart, and has believed that Jesus bore his sins on the cross of Calvary shedding His blood for the remission of his sins. The Bible, The Word of God, assures him, if one has done what was just stated, he or she is saved.
Romans 8:29, 30 teaches this fact. God in His infinite knowledge foresaw your acceptance of Christ. He then predestined you, not to salvation, but to be like Jesus Christ. He then called you to salvation; you accepted that call; He then justified you. Finally, He glorified you; yes, if you are saved, you are a glorified being.
Another passage is John 10:27-29. Here is a very strong statement by our Lord as to our security in Him. If you are one of His sheep, you have heard His voice and followed Him. He knows you and has given you eternal life. Moreover, you are in His hand, and no one can remove you from it. On top of that, you are also in the Father's hand; and since He is greater than all, no can remove you from His hand. Hence, the believer is doubly protected.
Finally, in 1 John 5:11-13 one reads: "And this is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know [K . . . N . . . O . . . W] that ye have eternal life, and that ye may believe on the name of the Son of God." God has given believers a written record: that He has given to them eternal life; that this life is in His Son, Jesus Christ. If you have the Son, you have that eternal life. John wrote specifically so that you may be sure that you have eternal life; it is something you can know for certainty. There are also many other passages that could be quoted.

THE INDWELLING OF THE HOLY SPIRIT

One doctrine mentioned is yet to be examined, namely, the indwelling of the Holy Spirit. Some general observations will be made. Then, the fact that this indwelling is universal among believers will be taken up. The problems with this doctrine will be considered. The distinctiveness of the indwelling will be pondered. Finally, a discussion of the importance of this indwelling will be examined..

1. General Remarks. One of the distinctives of the dispensation of grace is the indwelling of the Holy Spirit in the believer. The believer in the Old Testament was sovereignty empowered by the Holy Spirit for special service. The Old Testament saints were never permanently indwelt by the Holy Spirit. Every believer in this dispensation of grace is permanently indwelt by the Spirit. It is to be keep in mind that the indwelling is important as the basis for the ministries of the Spirit to each believer in this age.

2. Indwelling universal among believers. In dealing with the universality of the indwelling, it must be kept in mind what period of time is in view.
a. Refers to the age of grace. What is being dealt with here is the indwelling of the Holy Spirit for believers of this age of grace. In the kingdom age, all believers will likewise be indwelt. Yieldness is a necessary condition for the fulness of the Holy Spirit. Indwelling, on the other hand, is true of every believer. Many Scriptures show this to be so: John 7:37-39--receive and given; Acts 11:17--gave; Romans 5:5--given; Romans 8:9--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."; Romans 8:11--dwell; 1 Corinthians 2:12-- received; 1 Corinthians 6:19, 20--"What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's."; 1 Corinthians 12:13; 2 Corinthians 5:5--given; Galatians 3:2--received; Galatians 4:6--sent into the heart; 1 John 3:24--given; 1 John 4:13--given; and many others.
The indwelling of believers first occurred on the Day of Pentecost. Here again is the fact that the baptism of the Spirit was not the only thing that took place on that day. The initial indwelling of believers also took place that day. Believers subsequent to that day have been indwelt by the Spirit the moment they believed on the Lord Jesus Christ for salvation.
b. Unsaved do not have the Holy Spirit. That only the saved have the Holy Spirit is certainly taught in Scripture. All the above Scripture can be shown to be speaking of the believer. Romans 8:9 is abundantly clear: "If any man hath not the Spirit of Christ, he is none of His." If every one who believes is indwelt by the Spirit, and they are, then it follows that the unsaved are not. Jude 18, 19 states, "How that they [the apostles] told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit."
c. Christians who sin. Christians who sin still possess the indwelling Holy Spirit. Nowhere in the New Testament sections that pertain to the age of grace is there any warning that one could lose the presence of the Holy Spirit due to sin in a Christian's life. In contrast the Corinthian believers were exhorted to a holy life because the Holy Spirit indwelt them as seen in 1 Corinthians 6:19, 20. This passage clearly indicates that the Holy Spirit abides in a sinning believer. If you genuinely save, the Holy Spirit indwells you whether or not you are living pleasing to God.
d. The indwelling is a gift. The indwelling of the Spirit is a gift. A gift by its very nature is something given apart from merit. Several Scriptures set forth the Holy Spirit as a gift: John 7:37-39; Acts 11:17; and Romans 5:5--"And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us."
e. The high standard of grace. The high standard of grace necessitates the indwelling of the Holy Spirit. Herein is one of the fundamental differences between those who hold to eternal security and those who do not. The latter group make living the Christian life dependent upon themselves; the former makes living the Christian life dependent on the work of the indwelling Holy Spirit. It must be realized that that the two statement just made are an extreme simplification of the matter, but in essence it is to what the two positions boil down. John 7:37-39 shows that the Christ-like life flows from within the believer by the power of the Holy Spirit.

3.Problem passages concerning the indwelling. There are some passages which have problems concerning the indwelling of the Holy Spirit. The doctrine of the indwelling of the Holy Spirit is simple in its statement and content. Why then is there a problem? The problem arises because of much misinterpretation--often gross--of some passages. There are seven such passages which have been severely misunderstood.
a. Misapplied passages. There are some passages that are misapplied because of failure to make dispensational distinctions. The basis of this misapplication is due to the "assumption that the work of the Holy Spirit is the same in every dispensation." (Walvoord, Op. cit., 152) Several verses in the Old Testament shows that the indwelling of the Spirit was not permanent in the Old Testament. 1 Samuel 16:14 shows that the Holy Spirit departed from Saul. David requested that the Holy Spirit be not taken from him--Psalm 51:11. Luke 11:13 shows that the disciples did not have the Holy Spirit indwelling them, for Jesus said that the Holy Spirit would be given to them if they ask for the Spirit. It is noteworthy that is no record that the disciples asked for the Spirit.
b. Other passages misapplied. Other passages are misapplied. One of these is Acts 5:32-- "And we are witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him." Those who misapply this verse try to make it that there is an obedience required after salvation in order to have the Holy Spirit. The context, however, is between those who obey God in regard to salvation in contrast to the council who were not obeying God. Thus, the obedience here is equivalent to believing.
Another passage is Acts 8:5-20 which is too long to quote here. The difficulty lies in the fact that Peter came after these Samaritans were saved, laid hands on them, and they received the Holy Spirit. Two false inferences are drawn from this event: first, the Holy Spirit is received subsequent to salvation; and second, reception of the Holy Spirit requires the laying on of hands by some leader. Several factors are involved here. The transitional nature of the early chapters of Acts must be observed. This event was never repeated. The normal actions of God were only assumed over a period of time. The Samaritans were half-breeds, that is, part Jew and part Gentile. Therefore, it was imperative that there be closely identified with the apostles and the church at Jerusalem. There is the possibility that the word receive refers to the filling of the Spirit. This, then, would be in regard to the outward expression rather than the indwelling itself. It is questionable, however, whether the word receive is ever used in this way.
A third passage which is often misapplied is Acts 19:1-6. This passage will be considered on the web page, "The baptism of the Holy Spirit"; thus, it will postpone it to that web page.
c. The anointing of the Holy Spirit. Seven passages use the phrase "the anointing of the Spirit" or equivalent phrases. These include Luke 4:18; Acts 4:27; Acts 10:38; 2 Corinthians 1:21; 1 John 2:20; and twice in 1 John 2:27. Some teach that the anointing is a separate work of the Spirit from the indwelling of the Spirit. The word anoint refers to the initial act of indwelling. The word anoint has the meaning of "apply", and is particularly appropriate since oil is used as a type of the Holy Spirit. Indwelling indicates the presence of the Holy Spirit as the result of the anointing.

4. The distinctiveness of the indwelling. The first distinctiveness of the indwelling of the Holy Spirit is that it begins the moment one is saved by the grace of God and must be distinguished from other works of the Spirit. It must be distinguished from regeneration which is the process of being born again. Indwelling, on the other hand, has to do with the Holy Spirit taking up His abode in the believer. The indwelling must also be distinguished from the baptism of the Spirit. Although the indwelling occurs at the same time (or a fraction of a moment afterward), it is separate from the baptism. Baptism of the Spirit is a once-for-all event in the believer. It separates one from the world and places him the church, the body of Christ. Indwelling, as already mentioned, is the Holy Spirit taking up His abode in the believer and is a continuous thing.
The main distinction is between the indwelling and the filling of the Spirit. The two are closely related but not identical. The distinction is clear: first, the indwelling is a positional fact, not an experience; second, the filling of the Spirit is repeated as one is properly related to the Spirit of God. In Old Testament times the saints were filled by the Spirit temporarily for some specific task, but they were only indwelt for that filling while being not permanently indwelt. In this present church age, the indwelling is permanent. One must be indwelt in order to be filled by the Spirit. It is possible, however, for a believer to be indwelt but not filled. Indwelling is passive; whereas, the filling is active. Believers are never told to be indwelt by the Spirit, but they are exhorted to be filled with the Spirit.

5. The importance of the indwelling. The importance of the indwelling cannot be overstated. It is an important proof of God's grace in our lives. It is the proof of the divine purpose of fruitfulness and sanctification in each believer. It is the earnest, or down payment, of what is yet in store for us: 2 Corinthians 1:22; 2 Corinthians 5:5; and Ephesians 1:14--"Which [the Holy Spirit] is the earnest of our inheritance until the purchased possession [namely, our bodies] unto the praise of His glory." It brings the believer much assurance. This is true because we are under God's constant care; and it is the unfailing purpose of God to the fulfilling of all His promises to us in Christ Jesus. The indwelling also makes our bodies a temple of God (Cf. 1 Corinthians 6:19) Though some refer this to the body of Christ, the church, this writer believes that the context shows that the individual believer is in view. This view is an incentive to holy living. Therefore, no second work of grace is needed to aid the believer to live a life pleasing to God. Thus, the doctrine of eternal security--rightly understood--does not lead to an unholy walk; rather it leads to stability in one's Christian life. It has been this writer's observation that those who are mixed up on this truth (both the indwelling and eternal security) are most prone to be erratic in their daily walk.

THE SEALING OF THE HOLY SPIRIT

The sealing of the Holy Spirit is an important truth since it has to do with the believer being secure in Christ. This subject will be discussed under four headings.

1. The Holy Spirit is the seal. Three passages set forth the Holy Spirit as the seal: 2 Corinthians 1:22; Ephesians 1:13; and Ephesians 4:30--"And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."
The context of each of the above three verses clearly indicate that the work of sealing is that of the Holy Spirit. The Spirit Himself is the seal; this is particularly inferred in the 2 Corinthians verse; the Ephesian verses, meanwhile, show that believers are sealed by the Spirit. The passages themselves make it clear that sealing is entirely God's work. There is no exhortation to search or to be sealed. It is another act of God's grace.
The seal signifies at least three things. The seal shows that salvation is a completed transaction. The seal indicates security, safety, ownership, and authority. The seal is a token of more to come in the day of redemption, that is, the redemption of our bodies.

2. The sealing is universal. The work of the Holy Spirit in sealing is universal among believers. Some have tried to construe the sealing as some work of grace after salvation. They try to use Ephesians 1:13 as proof using the word after to prove it is subsequent to salvation. The solution to this argument by some is to say that the KJV translation is faulty here. They say it should be rendered "having also believed" instead of "after that ye believed." It must be granted that this rendering gives a plain causal sense rather than a time sense implied by the word after. This solution is totally unnecessary. For one thing, that which causes another must of necessity precede it in time, however brief. Sealing does take place after believing, but the time element is very small, indeed; so for all practicality, it is simultaneous. Those who try to make it a later work of grace ignore the fact that a causal relation can involve a very short time. Creation is a very good example: God spoke, and immediately after it happened. Therefore, the KJV rendering after is perfectly accurate.
Ephesians 4:30 adequately proves that the sealing of the Spirit is universal for all believers. "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." It is upon the basis that all believers are sealed by the Spirit that one is exhorted not to grieve the Spirit. If the seal was only to the spiritual believer, it would be unnecessary to exhort them not to grieve the Spirit. Every reference to the sealing has in view that it is a completed act, solely dependent upon saving faith. Here again is the assurance for the believer of eternal redemption.

3. The sealing is not experienced. The sealing of the Holy Spirit is not experienced. Its very universality is evidence it can't be experienced. It occurs once-for-all as shown by the fact that the sealing in unto the day of redemption (Cf. Ephesians 4:30). Three facts about this sealing are therefore evident. No usual or unusual experience is needed to confirm the sealing of the Spirit. The believer does not need to pray to be sealed by the Spirit. It is a fact to be received by faith just as one's initial salvation is received by faith.

4. The sealing is important. The primary purpose and import on the seal is the security of the believer. As was noted before, Ephesians 4:30 plainly states that one is sealed unto the day of redemption. The whole matter depends upon the power of God, not human works. It is unfortunate that those who do not hold to eternal security cannot, or are unwilling, to see the wonderful safety the believer has in Christ as the result of this sealing. All arguments against security are negated by this very clear statement in Ephesians 4:30. It is only unbelief that doubts this wonderful truth.

This writer has endeavored on this web page to cover some of the important aspects of the doctrine of salvation. One aspect, the doctrine of the baptism of the Holy Spirit has been left for the next page. In the light of today's confusion on this subject, it will be covering it in some detail.

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