To understand the New Testament teaching on the subject of the Holy Spirit, it is needful to know: (1) The New Testament was written initially to churches and individuals, many of whom possessed miraculous gifts (e.g., the Corinthians were behind none in possession of spiritual gifts, 1 Corinthians 1:7). First Corinthians 12-14 discuss proper use of gifts of the Spirit. So when Paul says in 3:16 that the Spirit dwelt in them, to what would they think he was referring? (2) The Holy Spirit’s connection to the scheme of redemption had to do with the revelation and confirmation of God’s will. The reason men had gifts of the Spirit was to prove that what they taught was true and from God. (3) It is imperative that we allow the Bible to be its own interpreter.
Consider some New Testament passages where when it refers to people receiving the Holy Spirit, it is obvious that it is a reference to the miraculous (e.g., Acts 2:4; 8:14-18; 19:1-6). Other passages do not (so it seems in the immediate context) show a reference to the miraculous. Acts 2:38 is one such verse. Yet, this verse is in the midst of many references to the miraculous. Just a few verses prior (33), Peter referred to the miraculous. Acts 5:32 is a passage that teaches God gives the Holy Spirit to the obedient, but it does not tell us the manner that the Spirit dwells in the believer. However, if we consider the context, we will note verses 12-16 have to do with the miraculous. Against this background, Peter referred to the Holy Spirit being given. His statement in 5:32 was to argue that the apostles were obedient to God. Peter’s point was simply that God gives the Holy Spirit only to those who obey him; God had given the Holy Spirit to the apostles as evidenced by their miracles; therefore, they were obedient. This argument would have no strength without the miracles. What is under consideration is that the apostles possessed miraculous powers of the Holy Spirit to prove that they were not liars and disobedient as they had been charged.
If the Holy Spirit was influencing Christians directly with something new or different than what is revealed in the Bible, it would be an impeachment of the all-sufficiency of the Scriptures and make null and void such passages as 2 Timothy 3:16-17, 2 Peter 1:3 and Jude 3. If the Holy Spirit makes no new revelations, offers no additional motives to serve God or adds no new reasons to obey other than that found in the Word of God, what advantage would a direct, personal indwelling be? What the receiving of the Holy Spirit in the first century provided through the miraculous is now provided by the written Word of God, inspired by the Holy Spirit.
The phrase “gift of the Holy Spirit” in Acts 2:38 is understood by many able scholars to refer to the miraculous endowments belonging to the first century. It is significant to note the word “gift” is used elsewhere obviously to refer to the miraculous. In the events surrounding the Samaritan Christians receiving the Holy Spirit through the laying on of the apostles hands it is referred to as the “gift of God” (Acts 8:20). Cornelius received the “gift of the Holy Spirit.” This was miraculous as evidenced by them speaking in tongues (Acts 10:44-46). In reference to “gift of the Holy Spirit” in Acts 2:38, it needs to be taken into account that the second chapter of Acts is replete with references to the miraculous. Would it not be unusual for every reference to the Holy Spirit in the chapter up to verse 38 to be miraculous and the verses following verse 38 to deal with the miraculous but have verse 38 be a reference to the non-miraculous? Verse 39 is a summary of Joel’s prophecy (miraculous). Acts 2:38 does not teach that the miraculous continues today. Remember, those endowments of the Spirit were temporary (1 Corinthians 13:8-10).
As with any subject, the study of the Holy Spirit needs to be approached with caution and with an open mind to only those things taught in the sacred Scripture.
