Whatever the apostles did and experienced, especially with regards to receiving the Holy Spirit, provides a complete understanding to Christ’s teachings of the promised Spirit. The giving of the Spirit on the Day of Pentecost not only fulfilled the OT prophecies (Isa. 32:15; 44:1-5; Ezek. 36:27-28; Joel 2:28ff; Acts 2:14ff), but also defines how the Spirit is received. The former is a testimony to the infallibility of God’s promises – He is absolutely faithful to His word. The latter serves as an invaluable pattern for the church to determine the receiving of the Holy Spirit in the face of deception.

The Pentecostal Experience of the pouring out of the Spirit has become a priceless model for the apostolic workers. This is absolutely true in Peter’s case where he explained, to the Jewish believers, why the church must accept Gentile converts as part of the community of God. Most importantly, Peter was convinced, not only with the visions God gave him before he met with Cornelius and his family, but because they also received the Holy Spirit in the exact same way he experienced receiving the Holy Spirit.

(Acts 2:1-4)
1 When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 10:44-48)
44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God. Then Peter answered, 47 “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” 48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.

In the Upper Room
Adhering to the instructions of Jesus, the disciples assembled together, with others, in one place to wait for the coming of the Spirit. Two signs appeared when the Spirit came. One is the rushing of the mighty wind that filled the whole house (Acts 2:2). This coheres with the narrative given in the conversation between Jesus and Nicodemus where the movement of wind was compared to being born of the Spirit (Jn. 3:8). One key feature on Pentecost was the sound that came from heaven (Acts 2:2) which exactly resembled the sound of wind (Jn. 3:8).

This sound is closely connected to the second sign – there appeared to them divided tongues as of fire (Acts 2:3). This indicates how the 120 would behave right at the point of receiving the Spirit. Their tongues began to vibrate just like a flame does when wind blows on it. This movement of the tongue is not self-initiated, learned or emulated. It is given by the Spirit as the phrase ‘one sat upon each of them’ indicates (Acts 2:3). This is ascertained by the confirmation detailed in the following verse: they spoke in tongues when the Spirit came. Only through the Spirit could they utter such tongues (Acts 2:4)…

The sound (Acts 2:6) also drew a crowd and the onlookers came to observe for themselves what was going on in that upper room. The emphasis here is on the sound which they heard. Though the Spirit enabled the devout onlookers to understand what they heard in the language to which they were born (Acts 2:6) there were some who could not understand it at all. Consequently, those who did not understand mocked the behaviour of the 120 – thinking that they were drunk (Acts 2:13). However, Peter, being alerted by the mockery, stood up and declared that the Spirit of God had been poured on them (Acts 2:33).

In conclusion, the disciples and those who had gathered to pray are described as having been filled by the Spirit (Acts 2:4). This is stated only after the two signs mentioned, had occurred. Moreover, the two signs are inter-related. The continuity of the entire process is undoubtedly apparent; there is no time gap between the two signs. The first (Spirit) causes the movement of the second (divided tongues). Here, the paradigm cannot be clearer: a person is filled by the Spirit when the Spirit comes upon him (when he receives the Holy Spirit), which is evidenced by the utterance (speaking in tongues) initiated by the Spirit.

At the House of Cornelius
At the command of the Lord, Peter went to the house of Cornelius, to preach Christ. While he was still preaching to the family, the Holy Spirit fell upon all those who heard the word (Acts 10:44). Here the word ‘fell’ describes the coming of the Spirit where the Spirit initiated coming upon those who heard the word. When the Spirit fell on them it was realised that the gift of the Spirit had been poured out (Acts.10:45). This understanding coincides perfectly with the words of Peter and John when they rebuked Simon, the Sorcerer in Samaria (Acts 8:19f). This gift, which is the Spirit Himself, is made manifest by the utterance given by the Spirit.

The interesting point is that the pouring out of the Spirit was well noticed even by those who came with Peter and they were astonished (Acts 10:45). Perhaps, they never thought that the Spirit would be given to the Gentiles. But, how did they know that the Spirit had come upon the listeners? The reason given is that the Jewish brethren heard them speak in tongues (Acts 10:46) – those who accompanied Peter would have been well equipped for determining the coming of the Spirit.

Their experience further attests to the fact that their observation was accurate and falls well within the apostolic paradigm of receiving the Holy Spirit (Acts 10:47). Therefore, this paradigm must have been widely acknowledged and practised in the early church. It was so commonly known even amongst the non-ordained personnel who were confidently acquainted with the idea. With the widespread reception of the Holy Spirit, ‘how’ the Spirit was received was probably personal to all. Surely, it was an experience that was clearly known to the recipients.

The coming of the Spirit upon the Gentiles fulfils the prophecy of Joel. Since the Spirit is to be given to all flesh (those who come to accept the church and her teachings), surely the experience they had did not vary from those of the apostles. When persuading the listeners to be baptised, Peter explained that the Gentiles had received the Holy Spirit just as they (the apostles) had (Acts 10:47). On account of his personal experience of receiving the Spirit, Peter came to the conclusion that God had, indeed, called them for salvation.

In view of the above, it is clear that a person cannot be filled by the Spirit without first receiving the Holy Spirit. In other words, the Lord must first pour out His Spirit on him. Following the choice of words given in Acts, the Spirit has to ‘fall’ on him. To say that a person is filled by the Holy Spirit upon having received the One True Baptism of water is inaccurate and contrary to the very teaching of the Bible. Remember! When the Spirit came upon the listeners, they were yet to be baptised in water.

The Return to Jerusalem
After staying a few days with the Gentile converts, Peter returned to Jerusalem. Peter was then surrounded by those of the circumcision, who showed great displeasure with what he had done at Cornelius’s house. As a result, they contended with Peter (Acts 11:2). With the wisdom of God, Peter explained to them patiently (from the beginning) exactly what had happened. On the one hand, his response was intended to diffuse the anger of those who were of the circumcision party. On the other hand, he wanted them to understand that it was the Lord Himself who chose the Gentiles.

In his defence, Peter talked about the pouring out of the Spirit on the Gentiles. Peter’s account of Cornelius’s and the others’ conversion shed more light on the issue of the coming of the Holy Spirit. ‘As I (Peter) began to speak, the Holy Spirit fell upon them (the listeners), as upon us (apostles) at the beginning (on the day of Pentecost)’ (Acts 11:15). Peter drew a parallel between the falling of the Spirit on the Gentiles and their own Pentecostal experience of being filled by the Spirit. The parallel here expressly equates the former to the latter; in other words, they fall within the same paradigm.

Peter further substantiated his actions by saying that he recalled what the Lord had said to them before (Acts 11:16a): ‘John indeed baptised with water, but you shall be baptised with the Holy Spirit’ (Acts 11:16b; 1:5; Mt. 3:11; Jn. 1:26). Practically, he was saying that the acceptance of the Gentiles to the fold was not of his own making rather it was the Lord’s. If God had given them the same gift then surely no one could stand in the way of the Lord and object to the Gentiles joining the church (Acts 11:17).

It is entirely up to the Spirit’s discretion to come to whomever He chooses – one who is baptised or is yet to be baptised. It is the same Spirit who dwells in both the baptised and truth-seeking friends. The evidence of the Spirit coming upon both has to be the same. Otherwise, it would not have been possible for Peter to conclude that the Spirit had fallen on the Gentiles, as it had done upon them. There is no way he could have discerned that the listeners had received the Spirit had there not been the tangible sign of speaking in tongues.

The Jerusalem Conference
As the church began to expand beyond the boundaries of the Jewish people, she also saw a rise in confusion amongst her believers. Some strayed away from the path of Salvation and began to propagate an idea that directly contradicts the truth of justification by faith. They insisted that Gentile believers were to be circumcised in order to be saved (Acts 15:1). Furthermore, they were not just a group of common believers who could be easily persuaded to change their behaviour; they were well equipped, perpetrating their ideas throughout the church.

In the wake of the damage done to the church, the apostles and the leaders decided that a conference must be convened in order to thrash out the theological difference. After much dispute, Peter rose up to defend the Gospel that the early church had preached (Acts 15:7). The point he raised repeated the message regarding the conversion of the gentiles, namely how Cornelius and the others came to believe in the Lord (Acts 15:8f). Peter explained that God knew their hearts were in the right place and this acknowledgement was made manifest by granting them the Holy Spirit.

Peter made a comparison between the experience of the apostles receiving the Holy Spirit and the Gentiles. ‘God gave them the Holy Spirit, just as He did to us’ (Acts 15:8). Here, Peter stressed on the giving and the Giver, the Lord. Since the two accounts of giving are the same, it goes without saying that every essential aspect about the coming of the Holy Spirit on any other occasion then and in the future must fall within the same pattern. This serves as a principle for the church to follow.

Conclusion
From what has been discussed so far, there is an underlying principle that governs our understanding of the word of God, especially the basic beliefs of the church. Peter’s repeated use of the two accounts point to the fact that the word of God is not given to change. The re-affirmation of what happened to them and the Gentile converts when the Spirit came makes the will of God known and Peter was able to distinguish His word against the confusion. It further underlines that God works to maintain His will through those who are faithful to His word.

The two accounts on the granting of the Holy Spirit determine the reception of the Holy Spirit. They serve as the basic foundation of truth for the church. Peter, for some reason, pieced together the two in order to allow the church to have a better grasp on the work of the Spirit. Though it was initially meant for the apostolic workers, it really has become a very precious principle for the end-time true church. It continues to fence off infiltrations that are designed to twist the truth of the Holy Spirit, especially with how the Spirit is received.

Peter’s comments on the two Accounts
Acts 10:47 They had received the same Spirit as the apostles had.
1. The Spirit came on them in the same manner it came on the apostles.
2. They were filled by the Spirit upon receiving the Holy Spirit like the apostles were.
3. Upon receiving the Holy Spirit they were given utterance (speaking in tongues) and this coincides with the Pentecostal Experience of receiving the Holy Spirit.
4. The gift of the Holy Spirit is the Spirit Himself.

Acts 11:15-17 The Holy Spirit fell upon them as upon us at the beginning (15).
1. The Spirit fell upon the gentiles in the same manner it came on the apostles
2. The baptism of the Holy Spirit refers to the coming of the Spirit, falling of the Spirit, being filled by the Holy Spirit or the receiving of the Holy Spirit (16).
3. The gift of the Holy Spirit is the Spirit Himself.

Acts 15:8-9 By giving them the Holy Spirit just as He did to us (8).

1. It expressly indicates that the giving of the Spirit to the gentiles fits perfectly into the paradigm that God has set up on the day of Pentecost when He gave the Spirit to the apostles.
2. This indicates that the evidence of the Spirit, having fallen upon them was the same as when He fell on the Gentiles.
3. It undoubtedly reveals that being baptised in water is different from being baptised by the Holy Spirit. The reason is that Cornelius and his family received the Holy Spirit even before they were baptised.

There is a clarification to make here to ensure the study is well within the perimeters of the Bible: Although the Spirit is unchanging, He may have differing functions. A cursory study of the Old Testament reveals that the Spirit worked with His chosen people, just as He worked with the apostles and continues to do so with us today. This raises a question about what Jesus unambiguously said about the receiving of the Spirit after His ascension.

Old Testament Examples
Perhaps, at this point, it is appropriate to look more closely into what the Old Testament records about how the Spirit worked with the ancient saints. The Exodus highlights how God worked through Moses to emancipate His people from the clutches of Egypt. The Book of Exodus does not state that the Spirit was working with them throughout this episode. However, Isaiah, being inspired, candidly chronicled the work of the Spirit amongst them. The Exodus Generation grieved the Spirit, whom God had put within them (Isa 63:11b). Unequivocally, the Spirit was within them, though the Bible does not say explicitly that the Spirit dwelt in them individually.

In a prayer, David pleaded with the Lord not to take the Spirit away from him after he had sinned (Ps 51:11). The narrative given provides an understanding that the Spirit of God did dwell in His people on a selective basis. The fact of the matter is that the Spirit had not detached Himself completely from His people and, indeed, He was present with His chosen workers. So, it is not at all true that the Spirit only functioned with believers in the New Testament. Quite clearly, the Spirit’s work in the Old Testament was more than just covertly dwelling with the saints.

When Christ was in the Flesh
In the Gospels, there are clear examples of saints being filled by the Spirit of God. This happened prior to the downpour of the Spirit on the Day of Pentecost. One example is when Elizabeth was greeted by Mary; Elizabeth was filled with the Holy Spirit (Lk 1:41). This means the fullness of the Spirit was present in her. The coming of the Spirit was with a specific purpose: To confirm to Elizabeth that the mother of her Lord had come to her (Lk 1:43). This was an encouragement to Mary about the unprecedented task that was about to be given to her.

Not long after the Lord Jesus was born, His parents brought Him to Jerusalem where He was presented to the Lord as prescribed in the Law: “Every male who opens the womb shall be called holy to the Lord” (Lk 2:23). There was a man called Simeon, just and devout, who was waiting for the consolation of Israel, and the Spirit was upon him (Lk 2:25). The Spirit revealed great things to him. In particular, the Spirit told him that he would not see death before he had seen the Lord’s Christ (Lk 2:26).

The presence of the Spirit in his life is indisputably apparent. Here, the distinct work of the Holy Spirit was to set him on a mission to attest to Jesus’ parents the works that Christ would carry out: “Behold, this Child is destined for the fall and rising of many in Israel” (Lk 2:34). Most importantly, the coming of Christ would serve as a sword to first pierce through the soul of Christ’s mother, Mary (Lk 2:35). Through the words of Simeon, the Spirit encouraged the parents of Christ to keep faith in Jesus.

Differences
There are differences in terms of the Spirit’s functions (works) before and after Christ’s ascension. They can be divided into two parts. The first is about God’s promise, which came to fruition at the coming of the Spirit in the New Testament (Joel 2:28; Acts 1:14). In fact, all the promises about the coming Spirit point to the church age (Ezek 36:17-18; Isa 44:1–5). On the contrary, the Spirit of God coming upon His saints in the Old Testament had never been openly promised by the Lord. The Spirit came upon His workers in the Old Testament when they were needed to accomplish what the Lord had commissioned. An example of this would be when King Saul prophesied after the Spirit came upon him (1 Sam 10:6, 9ff) as Samuel had predicted.

Jesus, in affirming the promise of the Holy Spirit, states that He and the Father would make a home in those who believe in Him (Jn 14:23). This has never been said in the Old Testament nor has there been such a dramatic act of God in abiding in the Old Testament saints, though He had been with them. In the New Testament, the Spirit dwelling with His people is no longer done so on a selective basis – it is also a permanent dwelling. Every believer is promised the Spirit (Joel 2:28) and it shall become a common phenomenon amongst all those who believe in Jesus. This then becomes one of the two requirements for salvation.

The second difference is on the part of the receivers. In the New Testament, prior to Christ’s ascension, the disciples were asked to remain in Jerusalem until they were endued with power from on high (Lk 24:49; Acts 1:8). This is an indication that they must be prepared for the coming of the Holy Spirit. In Acts, the disciples gathered together in one place waiting and praying for the coming of the Spirit (Acts 1:14, 2:1). This is in line with the teaching of Christ that we are to ask the Father for the Holy Spirit (Lk 11:13). This is something that was clearly absent in the lives of the ancient saints.

Speaking In Tongues – The Evidence of Receiving the Spirit
Jesus spells out that the Spirit is to be received by those who would believe (Jn 7:39). Being well aware of the confusion that would come upon the Christian world, the Lord provides a way to make His teaching stand against the test of time. Undoubtedly, the pentecostal experience of the coming of the Spirit is a testimony to the infallible truth that Christ teaches: “If I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (Jn 16:7). Here, Jesus has imposed a timeframe on the coming of the Spirit. In this light, the teaching of Peter about the coming Spirit (Acts 2:32-33) accords wonderfully well with the promise of Christ (Jn 7:39, 16:7).

He marked the receiving of the Holy Spirit with unique evidence. The evidence is speaking in tongues. This is the apostolic pattern of receiving the Spirit. The initiation is from the Spirit, who causes the movement of the tongues of those who have received the Spirit. The coming of the Spirit on the Day of Pentecost was the first time that this unique function of Spirit was demonstrated (Acts 2:4). This has never been the experience of Old Testament saints although they had the presence of the Spirit with them.

Being Filled by the Spirit
There have been some questions raised recently in an attempt to challenge the teachings on the Holy Spirit. The challenge gains validation by casting doubts in the minds of believers. It thrives on the fact that there are individuals in the church who behave well, yet they do not have the Spirit and are unable to speak in tongues in prayer. How can the church claim that they have not been filled by the Spirit?

The challenge proposes that one is filled by the Spirit when one is baptised in water. The argument is based on the fact that water baptism is carried out by the Spirit, though a human baptist is present to administer it. The idea of “receiving the Spirit” is put aside here to further the concept and make it explainable. This argument is preemptive and is designed to evade a very important truth: Speaking in tongues is the sole evidence of receiving the Holy Spirit, which only occurred after Christ’s ascension (Jn 7:39). By this, the issue of speaking in tongues as the evidence of receiving the Holy Spirit is tossed aside.

Clearly, being filled by the Spirit cannot be independent of receiving the Holy Spirit. On the Day of Pentecost, the former is stressed and not the latter (Acts 2:4). However, Peter equated the two when he encountered the coming of the Spirit upon the household of Cornelius, who “have received the Spirit just as we have” (Acts 10:47). This simply means the family of Cornelius had received the Spirit just as the disciples did from the beginning—at the day of Pentecost (Acts 11:17). The latter (receiving the Spirit) must be attained prior to the realisation of the former (being filled by the Spirit). Most importantly, the coming of the Spirit is evidenced by speaking in tongues in both accounts.

The Works of God
The argument also takes the form of questioning the work of God in the lives of believers as well. One such question is: “Are the works done by those who do not pray in tongues the works of the flesh or the works of the Spirit?” This strikes fear in those who have yet to speak in tongues in prayer. This always makes them feel bad about all their service to God, particularly the good works that they have done out of love for the church and others. This kind of argument intends to sever the connection between the good works and the Spirit, to establish the proposition.

Looking at the teachings in the New Testament, there are cases of the Spirit’s (God’s) works in the lives of His disciples. Though they had been given power to cast out demons (Mk 6:7, 12-13) while Jesus was still with them, naturally this power was from the Spirit. To follow the argument of the proponent, the miracles performed by the disciples before the crucifixion of Christ must have been done by virtue of their own strength. This is unbiblical. Here, the power they received was not a “partial power” but a complete one: they could truly trample all the power of their enemies (Lk 10:19).

Since they had already received the authority of the Spirit, why did Jesus still command them to receive the Holy Spirit? There are two points to take into consideration. The first is that the Spirit of God can work with a person even though he has yet to receive the Holy Spirit. The Spirit can help him do good work in his everyday life. The second is that the Spirit shall become a fountain of living water from within him after he has received the Holy Spirit, who will testify to his heart that he is a child of God (Rom 8:16-17). What is important is that after Christ’s ascension, the receiving of the Spirit (being filled by the Spirit) begins with speaking in tongues. All divine works are to be performed after the reception of the Spirit. That is why the apostles were asked to receive the Holy Spirit after the ascension of Christ (Acts 1:8).

A Process
The proponents of this argument further contend that if one is not born of the Spirit during water baptism, then what is his position? The logical deduction is that if one is not born of the Spirit, he is of the flesh. How could he who has been purged by the blood of Christ remain in the flesh, belonging not to Jesus? This is quite unthinkable. It forces one to reconsider his belief, especially if he has yet to receive the Holy Spirit; a vulnerable position to be in, especially when an answer is not readily forthcoming.

From the teaching of Christ, He uses “being born of the Spirit” to represent a process. He is making a distinction between one who has gone through the process of rebirth and one who has not (Jn 3:6-7). Bearing in mind there is no need to repeat the two requirements—to be born of water and the Spirit—at all time. This is the format that the Bible adopts. When Peter said that the onlookers at pentecost were to be baptised in the name of Jesus (Acts 2:38), understandably he did not preclude the element of believing, as taught by Jesus (Mk 16:16), though he did not mention it.

It requires time for the process of rebirth to be completed. Jesus telling the disciples to wait in Jerusalem is an affirmation of this truth. If the Spirit automatically fills a person, then is there a need to wait? For Christ to teach the disciples to ask for the Spirit appears all the more inconsistent with the proposition. This is the best gift (the Spirit) that God is going to give to those who ask. One notable case is Peter and John, who were sent to help the believers in Samaria receive the Holy Spirit (Acts 8:15-16). The new converts did not receive the Holy Spirit, nor were they filled by the Spirit, when they were baptised.

In the light of Paul’s teaching, the baptised are the children of God, waiting to receive the Holy Spirit (Gal 4:6). As long as they keep themselves in the Lord by practising the word of God, sooner or later they shall be given the Holy Spirit. This is the promise of the Lord. This is backed up by the miraculous deed of Christ when He breathed onto the disciples, commanding them to receive the Holy Spirit (Jn 20:22-23). Surely, at that point in time, none had yet received the Spirit. But as for Christ, time is not an issue, and the promise would definitely come to pass.

A Common Encounter
To many of us who have received the Holy Spirit, we constantly fail to yield fully to the Spirit, reaping for ourselves the consequences of our choices, which are reflected in our sufferings and miseries. These in turn weaken our relationship with God. In such plights, we groan. This is especially so when we fail to submit to the Spirit. At times, we even feel utterly disgusted with ourselves. Sometimes, the situation deteriorates and grows out of control. We feel so helpless that we are completely consumed in our weaknesses and our inability to overcome them.

Nevertheless, Revelation clearly states that God will only be our God, and we His children, on the condition that we have overcome (Rev 21:7). What are we before we reach perfection or while we are still in our weaknesses, though we have received the Spirit? Can we say that we are not in or not belong to Christ? It requires constant pursuit of the Spirit’s guidance to attain perfection. This is a process. Similarly, for those who have yet to receive the Spirit, they must be in constant prayer for the Holy Spirit, believing that they are God’s children and entitled to receive the promise.

A Sad Case
Contenders also put forth that the teaching of Paul to the Romans supports their views (Rom 8:9). They use Paul’s conclusion claiming that “if anyone does not have the Spirit of Christ, he is not His” basically summarises the view that if a person is not filled by the Holy Spirit at the point of baptism, then he does not belong to God. Addressing this issue requires us to look at chapter eight as a whole. Furthermore, we also know that the Bible does not contradict itself nor do its teachings create confusion.

Let’s look at some pointers in this passage. Paul organises and presents his message to highlight two modes of existence. One is to walk according to the Spirit, which has no condemning consequences, for this is a life in Christ. The other is to walk according to the flesh, which brings about death (Rom 8:1, 13). However, Paul is not making a distinction between those who believe in Jesus and those who do not. Rather the line of demarcation is drawn between the two types of believers.

Gauging from Paul’s deduction, one of the main messages he intended was to make the Roman members aware of their own spirituality. Evidently, he brought to attention the lives that they were living. Having believed in Jesus, they were required to live a life free from sins. A life of spiritual normalcy is one that is demonstrated by walking according to the Spirit, especially for us who have already received the Holy Spirit, and not according to the flesh (Rom 8:1; Gal 5:16). The “walk” here represents a mode of behaviour. It is dictated by our thinking and our mind.

Nevertheless, if we continue in sins or to live in the flesh, despite having received the Holy Spirit, it only goes to show that we are carnally minded: “For those who live according to the flesh set their minds on the thing of the flesh…” (Rom 8:5). The “live” here depicts a mindset. “To be carnally minded is death, but to be spiritually minded is life and peace” (Rom 8:6, 13; Gal 5:17-18). If the Spirit leads us, meaning if our mind is shaped or directed or controlled by the Spirit, we shall put to death the deeds of the body (Rom 8:13-14). On the contrary, the carnal mind is enmity against God, for it is not subject to the law of God, nor indeed can it be (Rom 8:7).

So, walking in the Spirit stems from a mindset, which is energised by the indwelling of the Holy Spirit. Conversely, a person who, having received the Holy Spirit, fails to submit to God would live according to the flesh. If the latter is true for us, it only points to one and only possibility—the Spirit of God is not in us any longer. This inevitably means we have lost the Spirit because we are now in the flesh. The Spirit must have been grieved so severely that He has chosen to depart from us. The end result is: “If anyone does not have the Spirit of Christ, he is not His” (v9).

Conclusion
The church has been given the privilege to listen and to accept the truth of God. In the end times, she has been commissioned to defend the faith (Jude 3). This is to guard against confusions that may infiltrate the church. It is dangerous to be swayed by teachings that are not consistent with biblical facts. Our belief in the receiving of the Spirit must be based on the teachings of the Bible, and indeed the experiences of the apostles, not on human suppositions or persuasions.

The truth of the Holy Spirit is central to all the teachings of the church. In the past, there have been countless attempts by many, who tried presumptuously to discredit it. In the process, many have been misled to go against the Spirit, causing great disharmony and sufferings in the church. However, the truth of the Spirit has withstood the test of time, and it shall continue to do so. For we, who hold on to biblical truths, shall be enlightened further about the wonder of this teaching, confirming that it cannot be changed nor ever will be changed.

Note on Romans 8:9:
1. “Walking according to the Spirit” and “walking according to the flesh” denote two modes of behaviour.
2. “Living according to the Spirit” and “living according to the flesh” denote two forms of mindset: the former refers to being spiritually minded; the latter, carnally minded.
3. To “walk” and to “live” are not the same (cf. Gal 5:25).
4. “In the Spirit” and “in the flesh” denote the presence of the Spirit and the absence of the Spirit respectively.
5. The second part of verse one is not found in the Chinese Bible, nor is the word “walk” explicit in the Chinese Bible.

God is Spirit. Human beings aren’t able to see Him unless He reveals Himself. In the OT, there are many accounts documenting His disclosure to man in visible forms. For example, He came in the form of a man to speak to Abraham about the birth of Isaac, Abraham’s son (Gen 18). After more than 400 years, God appeared to Moses commanding him to bring His people out from Egypt, fulfilling the promise He spoke to Abraham (Gen 15:16). In this particular instance, God appeared to Moses in a flame of fire in the midst of a burning bush (Exod 3:2).

However, the most dramatic fashion of God revealing Himself to man is by dwelling in him. At the same time, this also raises a very important issue: How do you know that God is in you? What is the evidence if there is any? Incessant debates have gone on for years and still continue, showing no sign of subsiding over this man-made controversy. One premise used in support the dwelling of the Spirit in a person is that it is visible to others around him. This is not entirely unbiblical. However, understanding the truth requires a more careful analysis and a better insight based upon the teachings of Christ.

One example is Joseph having the Spirit of God in him, which did become noticeable to others (Gen 41:38). Let’s study the story more closely: Here it was Pharaoh’s first time meeting with Joseph. In the course of interpreting Pharaoh’s dream, Joseph did not fail to magnify God and introduce the Lord God to him (Gen 41:16, 25, 28, 38). Joseph, in a way, had educated Pharaoh to know that whatever he possessed came from God. Being a foreign dignitary, he would not have known the Lord without Joseph’s narration of the Lord. No wonder (Gen 41:37) Pharaoh came to the conclusion that the Spirit of God was in Joseph, when he deemed that Joseph’s advice was good.

Another example is Daniel who had the Spirit of God in him. The work of the Spirit, through Daniel, had become evidently clear to many (Dan 4:8, 9; 5:11, 14). Daniel rose to power and fame because he was bestowed with the supernatural gift of interpreting dreams. His ability and strength to solve riddles, enigmas and know the future were unmatchable by any wise man in the kingdom of Babylon and Persia in his time. Like Joseph, Daniel always talked about God in his service to the various kings (Dan 2:28, 44; 5:18, 21, 23). In fact, the wisdom that God gave to Daniel, time and again, brought these kings to their knees. They recognised that Daniel’s God was far superior to all other gods (Dan 2:47; 4:37; 6:26). That is why they came to the conclusion that God’s Spirit was in Daniel, whenever he revealed wisdom from God.

Looking at both OT examples, could we conclude that we have sufficient evidence to confirm the Spirit dwelling in a person in the NT?

Actually, there is a common feature in both examples. The wisdom and knowledge of Joseph and Daniel were immensurable and were from God. That the Spirit was in them is an undeniable fact; their wisdom given by the Spirit was unparalleled to any other in their time. In view of the supreme understanding they had, it became natural for others to conclude that the Spirit of God was in them. However, these examples teach us about the abiding presence of God in the lives of the ancient saints. They are not intended to teach about the evidence of receiving the Holy Spirit or confirming the Holy Spirit in a person.

In the gospels, however, Jesus gives clear instruction regarding the receiving of the Holy Spirit. While we fully agree that God’s Spirit was with the OT’s believers, we observe that, according to the Bible, the abiding presence of the Spirit in the NT after the ascension of Christ differs from that of before. If not, Jesus would not have spoken about the coming of the Spirit (Jn 7:37-39). One example is that in the ministry of Jesus, He empowered the disciples to do the work (Mk 6:7, 12). They were given the power of God (the Spirit). Yet, after His resurrection, Jesus told His disciples to stay in Jerusalem until they were imbued with power from on high (Lk 24:47, Acts 1:8). Surely, there is a difference between the two functions of the Spirit before and after His ascension otherwise Jesus would not have made a distinction between the two.

Most crucially, Jesus talked about the receiving of the Holy Spirit after His glorification (Jn 7:39, 16:7). The Spirit that raised Jesus from death was going to live in the apostles (Rom 8:11). The Spirit played the function of enabling them to overcome death when they yielded to Him. Before that function could be fully played out in their lives and of those with whom they would come into contact, they had to first ask for the coming of the Spirit. For that reason, the 120, in unity, waited for the coming of the Spirit on the Day of Pentecost.

On the day the promise of the Holy Spirit came, for the first time, the possession of knowledge and wisdom was not used as evidence to determine the receiving of the Spirit, though at that point in time the minds of the apostles had been opened to know the Scriptures (Lk 24: 45). Instead, Jesus gave them clear evidence to know the Spirit had come (Acts 2:2-4). This fulfils not only Joel’s prophecy, but also brings to pass Christ’s extended invitation to those who are thirsty to come and drink of the living water.

When the onlookers were drawn to the scene of the believers who received the Spirit by the sound from heavens, Peter stood up to preach to them. He spoke about the prophecy of Joel concerning the coming of the Spirit (Acts 2:17-21). However, the coming of the Spirit only took place after Christ overcame death and had been raised up to heaven (Acts 2:29-32). This corresponds with Christ’s announcement concerning the coming of the Spirit (Jn 7:39). The coming of the Spirit came with a definite sign that the onlookers were able to see and hear (Acts 2:33) – which is the speaking of tongues (Acts 2:2-4). Since then, this has become the standard of evidence that the apostles adopted to determine the receiving of the Holy Spirit thereafter (the Spirit in a person) – (Acts 10:44-48; 19:7).