~6 min read
Rev Biak Lawm Thang
John 7:39, 14, 16
“…the OT saints were indwelt by the Holy Spirit in the same way the NT believers are indwelt…”
Do John 7:39, 14, 16 teach otherwise?
Introduction
One of the glorious and comforting doctrines taught in Scriptures is the Holy Spirit’s permanent indwelling of all believers following the moment of their salvation. “By indwelling is meant the continuedness of the Spirit’s residence within the saints following the occasion of regeneration. Regeneration is a momentary act, when spiritual life is imparted to a sinner. It happens instantaneously. Indwelling on the other hand, only begins then. It is the Spirit that enacts regeneration, and when he does he enters into the person, so that the person becomes ‘the temple of God’ (Cor. 3:16, 17; 2 Cor. 6:16). Indwelling means that this relation continues from that point on.” Everyone who is truly born again in Christ is indwelt by the Spirit, whereby they are permanently kept in a saved state. This glorious doctrine is taught in many passages: Romans 8:9; 8:11; 1 Cor 2:12; 3:16, 17; 2 Cor 5:5; Gal 4:6; 1 John 3:24; 4:13 etc.
The question is often asked if this doctrine is applicable to the OT saints. In other words, were the OT believers indwelt by the Spirit in the same way the NT believers are indwelt, universally and permanently? There are two views popular among Christians. The first view says the OT saints were only indwelt selectively and temporarily (selective-indwelling). The second view answers in the affirmative (universal-indwelling). One of the proof texts quoted by those who take the selective-indwelling view is John 7:39, 14, 16, where our Lord’s statements seem to indicate that the coming of the Spirit was still future. Are these passages from John really contrary to the universal-indwelling view? That is the focus of this short study. Before going directly to the passages in John, a brief review of the two views just mentioned seems helpful.
The Selective-Indwelling View
Those who hold to the selective-indwelling view explain that the Spirit’s ministry of indwelling every believer is His distinctive work for NT believers. It did not occur prior to the day of Pentecost, and was not experienced by the OT saints. In the OT, Spirit-indwelling was experienced only in a limited sense – limited as to the number of people and the duration of time. Not all, but only some of the OT saints were indwelt by the Holy Spirit, and that for a certain period of time, for empowerment for a certain purpose. When that purpose is completed, or when there is disobedience, the Spirit is “departed” or “withdrawn” from them. To prove the point, some OT passages where the Spirit is said to “depart” are cited (1 Sam 16:14; 18:12). It is also pointed out that there is no specific reference to the Spirit’s indwelling of the OT believers (argument from silence). In addition, the passages in John, namely, 7:39, and chapters 14 and 16, are interpreted to support the selective-indwelling view.
The Universal-Indwelling View
On the other hand, there are others who believe that the Holy Spirit’s glorious ministry of indwelling God’s people is a spiritual reality experienced by both the NT and OT saints alike. This is what is meant by the term “universal-indwelling.” There are two main factors on which this view is rested. First, it is a clear teaching of the Scriptures that Spirit-indwelling is inseparably linked to or conditioned on regeneration (only those who are regenerate are indwelt), and since the OT saints were regenerated, they must have been indwelt by the Spirit. Second, if the NT teaching on the doctrine of the Spirit’s indwelling (universally and permanently, for there is no other teaching) is applied logically to the OT, there seems to be no other option but the universal-indwelling view. In light of these differing views among good Christians, it is crucial that our Lord’s statements in John are studied carefully.
Explanation Of John 7:39, 14 And 16
John 7:39 says, “But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.” The problematic phrase is “for the Holy Ghost was not yet given.” Does this mean that the Spirit was never active prior to the glorification of Christ? The phrase literally reads “for the Holy Spirit was not yet” (the word “given” is supplied for sense by the translators). Those who favour the selective-indwelling view conclude that this is a clear proof that the Spirit did not perform His work of indwelling prior to the glorification of Christ.
What does the phrase “the Holy Ghost was not yet given” really mean? The context tells us that Christ was talking about a special manifestation of the Spirit, which will be experienced by those who believe on Him – out of their belly shall rivers of living water flow out (John 7:38). It is a clear teaching of the Scripture that since the beginning, from creation to the time of Christ, the Holy Spirit had been actively working in various ways. However, He is going to have an additional function in a measure and proportion which had not been experienced before. Commentator Albert Barnes’s explanation is to the point: “Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given.”
In other words, the Spirit is going to have an additional ministry of glorifying Christ which He had not yet done until that point of time. This outstanding ministry of the Spirit will take place only after Christ has been “glorified,” namely, resurrected and ascended to heaven. Only then the Spirit’s work will manifest in a more powerful and fuller manner, such as seen on the day of Pentecost. Thus, this phrase does not in any way negate the belief that the Spirit indwelt the OT saints.
Generally, the same explanation is applicable to John 14 and 16. A short observation should suffice to prove the point. John 14:17 says, “Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” The point taken by proponents of the selective-indwelling view is the prepositional phrases “with you . . . in you.” They interpret these phrases to mean that the Spirit used to be “with” God’s people, but there will come a time when He will be “in” them (indwelling). This is hardly a strong proof for the selective-indwelling view. On the contrary, there are instances in the OT where some people are said to have the Spirit within them: Joshua (Num 27:18; Deut 34:9), Ezekiel (Ezek 2:2; 3:24), Daniel (Dan 4:8-9, 18; 5:11), and Micah (Mic 3:8). Our Lord’s words in John 14:17, therefore, cannot be interpreted to mean that there was no Spirit-indwelling prior to His glorification.
Similarly, in John 16, our Lord made statements indicating the coming of the Holy Spirit in future terms. In verse 7, He said, “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” This indicates that the Spirit’s coming is dependent on Jesus’ “going away.” What does this “going away” mean? It refers to His going to the cross to accomplish the work of our salvation. Again, does this mean that there was no work of the Spirit prior to our Lord’s crucifixion? Absolutely not. As such, the coming of the Spirit (Comforter) spoken by Christ has to be understood in a different way. The best interpretation is, in harmony with the interpretation given above of 7:39, that Christ is talking about a special ministry the Spirit will have following the historical accomplishment of the work of salvation on the cross.
All the statements made by Christ with regard to the coming of the Spirit in future terms do not disapprove the existence of the Spirit’s precious works which are essential to a person’s salvation in the OT, particularly, regeneration and indwelling. Our Lord’s words in John are therefore best understood as referring to an additional and outstanding ministry of the Spirit – the prominence of the Spirit – after the ascension of the Lord Jesus Christ. We believe, therefore, that the OT saints were indwelt by the Holy Spirit in the same way the NT believers are indwelt, and this belief is not contradicted in any way by the passages just examined. May we be assured and comforted by the Spirit’s glorious ministry of indwelling all true believers. “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit… Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (1 John 4:13, 15).
With love in Christ,
Rev Biak Lawm Thang
First Bible-Presbyterian Church (Yangon, Myanmar)
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