Union with God: Baptism in the Spirit

By Ronald W. Leigh, Ph.D.

June 29, 2015
Copyright © 2015 Ronald W. Leigh
Bible quotations are from the New International Version unless otherwise noted.

What is the Christian believer's relationship to God?  There are many aspects to this relationship, such as:

• the believer has been justified and is at peace with God  (Romans 5:1;  8:1)
• the believer has been redeemed and his sins have been forgiven by God  (Colossians 1:14)
• the believer has been given eternal live by God  (John 3:16)
• the believer is in God's family – a child of God  (John 1:12)

In this paper, however, we focus on only one aspect of the believer's relationship to God – his union with God.  We will also deal with two dubious ideas:  that baptism in the Spirit is to be sought as a second experience after conversion, and that the Holy Spirit's ministry after Pentecost is markedly different than it was during Old Testament times.

A.  Jesus' relationship to the Father

It is very interesting to note that the believer's relationship to God is described in terms similar to Jesus' relationship to the Father.

Jesus is called the Son, the second person of the trinity.  And we refer to the first person of the trinity as the Father.  Unlike human father-son relationships, this divine Father-Son relationship has nothing to do with the Father begetting the Son, or creating the Son.  Rather the Father-Son relationship emphasizes that both are in the same family, and thus they are equal in nature.  (See the paper "Father" and "Son" in the Trinity: Answering Jehovah's Witnesses.)  This is the meaning which the apostle John and the Jews spontaneously assigned to Jesus' words when he called God his Father.

… he was even calling God his own Father, making himself equal with God.  (John 5:18, compare 10:29-33)

When Jesus called God his Father, he was speaking of his union with the Father.  This unity is stated in another fashion when Jesus is said to be "in the Father," and the Father is said to be "in Jesus."  This relationship of unity between the Father and the Son will help us understand what the New Testament means when it talks about the believer's union with God, including his baptism in the Holy Spirit.

The New Testament pictures the relationship of Jesus to the Father as both immersed and indwelt.

— Jesus' relationship to the Father —

IMMERSED Jesus is in the Father	INDWELT The Father is in Jesus
"the Father is in me, and I in the Father" (John 10:38) Don't you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me … (John 14:10-11) … you [Father] are in me and I am in you. (John 17:21)
On that day you will realize that I am in my Father … (John 14:20)

We have adopted the word "union" to describe this relationship rather than the word "identification."  This is because the word "identification" could be taken to imply complete identification such that Jesus and the Father are the same person.  But that is the error of modalism (see the paper on The Trinity: Understanding the Structure).

Rather, Jesus and the Father are "identified" with each other in a more general sense – in the sense that they are united.  This is indeed a highly significant claim of Jesus, a claim that he is of the same nature and purpose as the Father.  This union is strong enough that Jesus told Philip that anyone who has seen him has seen the Father (John 14:7-9).

B.  The believer's relationship to God

The New Testament pictures the believer's relationship to God in the same way – immersed and indwelt.

— The believer's relationship to God —

IMMERSED The believer is in God	INDWELT God is in the believer
… you are in me, and I am in you. (John 14:20) Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. (John 15:4-5) … in him you too are being built together to become a dwelling in which God lives by his Spirit. (Ephesians 2:22) … Christ in you, the hope of glory. … so that we may present everyone perfect in Christ. (Colossians 1:27-28) … if we love one another, God lives in us and his love is made complete in us. We know that we live in him and he in us, because he has given us of his Spirit. … If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. (1 John 4:12-15)
Romans 6:11 Romans 8:1 1 Corinthians 1:30 2 Corinthians 5:17 Ephesians 1:13 Ephesians 2:13, 21 1 Peter 5:14 1 John 2:24	John 14:17 John 17:26 Romans 8:10-11 1 Corinthians 3:16 1 Corinthians 6:19 Eating "bread" John 6:47-58
Spiritual baptism  —  Given one Spirit to drink … we were all baptized by [in] one Spirit into one body – whether Jews or Greeks, slave or free – and we were all given the one Spirit to drink. (1 Corinthians 12:13)

Thus, the relationship of the believer to God is one of union.  It is difficult to imagine a more significant or more intimate relationship.  Our other relationships with God are one-way.  I have been redeemed by God, but he has not been redeemed by me.  I am God's child, but he is not my child.  I am God's servant, but he is not my servant.  But I am in God and God is in me – a reciprocal relationship.

We should avoid being too mechanical in our understanding of the believer's relationship to God.  Using the word "in" does not mean that we should think of physical objects – a container and its contents (things that are never reciprocal).  Rather, this is a personal relationship, and thus it can be reciprocal.  Since the believer and God are both persons, the believer's relationship to God is obviously personal.  And scripture also describes this relationship in reciprocal terms, but not in a mechanical sense.

We have other ways of describing relationships that are non-mechanical, and we can even speak of these relationships in a reciprocal manner even though only one person is involved.  For example, we might describe a baseball enthusiast by saying "he's really into baseball."  On the other hand, we might say that "baseball is in his blood."  When we speak this way, even though we are using "into" or "in," we are not describing a relationship that is mechanical or physical.

By the way, another statement of our reciprocal relationship with God is expressed by the writer of the old hymn "Loved with Everlasting Love," Wade Robinson, when he repeatedly says, "I am His and He is mine."

C.  Baptism in the Spirit: Union with God

The word "baptism" (βαπτιζω, baptizō) means to dip or submerge.  This word is often used in the New Testament to refer to the ritual of water baptism, in which case its basic meaning makes perfect sense.

However, baptizō is also used in a more basic sense to refer to a person's union or vital positive involvement with someone (or something) else.  For example, the Israelites during the exodus were "baptized" into Moses, in the cloud and in the sea (1 Corinthians 10:1-4).  A more remarkable example is the fact that Jesus spoke of his suffering on the cross as his "baptism."  Jesus spoke of this suffering both as something that was within him ("drink the cup") and something which he was in ("baptized").

"You don't know what you are asking," Jesus said. "Can you drink the cup I drink or be baptized with the baptism I am baptized with?" (Mark 10:38, compare Matthew 20:22-23; Luke 12:50).

Consider 1 Corinthians 12:13, quoted in the previous section.  By speaking both of baptism and of drinking, it also describes believers as both immersed and indwelt.

In the phrase "baptized by one Spirit," the word "by" is the Greek preposition εν (en), which is a very general term that can be translated "in," "by," "with," etc.  Thus, the phrase "by one Spirit" could be rendered "in one Spirit" and is translated that way in the ASV, NRSV, ESV, and the NET Bible (net.bible.org).  Indeed, the context both before and after verse 13 is emphasizing unity and may favor such a translation.

This baptism in the Holy Spirit was predicted both by John the Baptist (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33) and by Jesus (Acts 1:5; 11:16).  All six of these passages use the preposition en, as explained above, which means that in each case the baptism can be thought of as baptism in the Holy Spirit.

This is our union with God, which is described in many additional ways in the New Testament.  For example, it is the very purpose of the death of Christ, to bring us back to God.

For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.  (1 Peter 3:18)

Also, it is described as being "born of the Spirit" or "born from above" (John 3:3-8).  And Jesus made it clear that everyone who believes has eternal life.

I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.  (John 5:24)

This union with God happens at the moment of salvation.  Not only does Paul say in 1 Corinthians 12:13 (quoted above) that "… we were all baptized …", he also says:

If anyone does not have the Spirit of Christ, he does not belong to Christ.  (Romans 8:9)

The above verse is in the form of an if-then statement.  Since this statement is true, its contrapositive is also true.  (The contrapositive of an if-then statement is constructed by reversing the two clauses and negating them.)  Consider Paul's statement in its contrapositive form:

If anyone belongs to Christ, he has the Spirit of Christ.  (contrapositive of Romans 8:9)

Thus, it is impossible for a person to be saved and be without the Holy Spirit.

D.  Salvation is always the same

1.  Continuity in the plan of salvation

There are certain basic aspects of God's plan of redemption that have remained the same from the beginning.  For example, salvation has always been due to God's grace and according to the individual's faith.  This is clearly stated for the present church age by Paul.

… it is by grace you have been saved, through faith (Ephesians 2:8-9)

But was this the case before Christ?  Some have used John 1:17 as a proof text in an attempt to support a strong contrast between the dispensations before and after Christ.

For the law was given through Moses; grace and truth came through Jesus Christ.  (John 1:17)

But John certainly cannot be describing a sharp contrast here.  If he were, we would have to conclude that there was no truth before Christ because the passage says both grace and truth came through Christ.  Grace and truth have always been attributes of God.  John must be emphasizing the idea that, compared to the time of the Mosaic Law, both grace and truth are more clearly seen in the person and work of Christ. 

Keep in mind that Abraham's faith is cited by Paul as appropriate for New Testament believers, both Jews and Gentiles (Romans 3:28 - 4:3).

What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."  (Romans 4:3, compare Genesis 15:6)

Also, keep in mind that the faith of Old Testament believers is recounted in Hebrews chapter 11 as an example of faith for New Testament believers.  So both grace and faith must be essentially the same before and after Christ.

Regarding consistency in the plan of salvation, see the paper Salvation then and now.

2.  Continuity in the ministry of the Holy Spirit

But what about the Holy Spirit.  Does he relate to believers differently now than he did in Old Testament times?  It would be a mistake to think that the Holy Spirit did not interact with people until after he was given by the Father as "another Counselor" (John 14:16).  The Holy Spirit was certainly at work in people's lives during Old Testament times, for Stephen said the Holy Spirit was resisted by the Jews' fathers.

You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!  (Acts 7:51)

And the Holy Spirit was available to individuals before the cross of Christ.  Jesus, in contrasting human kindness with God's kindness, said,

… how much more will your Father in heaven give the Holy Spirit to those who ask him! (Luke 11:13)

3.  Continuity even in John 14:17

Some point to John 14:17 where Jesus describes the Holy Spirit's relationship to the disciples.  They see a definite contrast between the present clause, "he lives with you", and the future clause, "(he) will be in you."

… he lives with you and will be in you.  (John 14:17)

It is common to point out two different prepositions in the Greek, "with" (παρα, para) and "in" (εν, en), which supposedly highlight a contrast between the Holy Spirit's old way of working and his future, different way of working (during the present church age).  For example, Ryrie, commenting on John 14:17 and the Holy Spirit's work in the Old Testament, says:

His ministry was different from that which began on Pentecost, for the Lord carefully characterized the ministry as with in contrast to in, which began at Pentecost. Although in the Old Testament there were clear instances when the Spirit indwelt people, His ministry could not be described generally as a ministry of being in them but with them. This is a significant contrast.  (Charles C. Ryrie, The Holy Spirit, Revised and expanded, Moody Publishers, after 1994, p. 54-55, italics in original)

But there are problems with such an interpretation.

First, there is a textual problem with the phrase "will be" (see the NIV text note ).  The future tense (εσται, estai) appears in some manuscripts but the present tense (εστιν, estin) appears in other manuscripts.   Determining the original wording is not obvious.  Most translations use the future tense; the NEB uses the present tense.  It is dangerous enough to build one's theology on prepositions, especially if a preposition has a rather wide range of meanings as en has.  But it is even more dangerous when the preposition occurs in a clause where there is a textual question about the verb.

Second, there is a clear reference to the future ministry of the Holy Spirit in the preceding verse.

And I will ask the Father, and he will give you another Counselor to be with you forever …  (John 14:16)

There is no issue with textual variation in this verse.  Also, the verse definitely speaks about the future and says that the Counselor, the Holy Spirit, will always be with the believer.  Here the word "with" is meta (μετα) which means with or among.  If the next verse (17) were intended to indicate a definite change in the Holy Spirit's ministry in the future, we might expect that change to be indicated in this verse as well, since there is no question that it is speaking about the future.  But no such change is found in verse 16.

Third, the main thrust of verses 15 - 18 is continuity.  Even though Jesus is going to leave his disciples, he assures them that things will remain much the same because they will have the Holy Spirit.  The word "another" (αλλος, allos) indicates that the Counselor will be of the same sort as Jesus.  So strong is this similarity that Jesus is able to say "I will come to you" (verse 18).  This is the same similarity which Jesus has with the Father and which allowed Jesus to remind Philip that "Anyone who has seen me has seen the Father" (verse 9).  Jesus also emphasizes continuity when he reminds the disciples that, even though the world does not know the Holy Spirit, they do know him (present tense, verse 17).

Buswell provides the following helpful comments on John 14:15-17.

There is a popular cliché, based upon a misunderstanding of these verses, to the effect that the Holy Spirit since the day of Pentecost dwells in believers, whereas in the Old Testament times He dwelt only with or upon them. The facts give no support to such a view. The Spirit dwelt in Joshua (Num. 27:18). It is said of Israel under Moses' leadership that God "put his Holy Spirit within him" (Isa. 63:11). "My Spirit remaineth among ["in," the same preposition] you; fear ye not" (Hag. 2:5). In all three of these passages the preposition is "in," Hebrew beth, the equivalent of the New Testament word en. The Holy Spirit of God, as a Personal Presence, is and always has been and always will be in the midst of God's people, in their hearts and in their minds.

…

In discussing the omnipresence of God it was made plain that Scriptural references to Deity as "coming," or "going," (except as to the visible bodily presence of Christ) do not indicate any movement from one place to another, because God as a Spirit is omnipresent. When Isaiah said, "O that thou wouldst rend the heavens and come down" (Isa. 64:1), the context shows that he knew that God was with him in his ministry, but he was praying for a special manifestation. So for the Holy Spirit to "come" as he did come on the Day of Pentecost, cannot correctly be construed as though he was not already with the Lord's people here upon earth.

Christ in the farewell discourse [John13 - 17], as well as previously in His ministry, predicted the "coming" of the Holy Spirit on the Day of Pentecost, not implying that the Spirit was not already here, but that the Spirit was to come in the sense of a great manifestation, a great constitutive event, initiating the missionary program of the Lord for this age, as the Holy Spirit had initiated the testimony of God's people at Mt. Sinai.

It is correct then to say that on the Day of Pentecost the Holy Spirit "came from heaven," but it is erroneous to think of His coming as a moving from one place to another. Rather His coming means a special manifestation of His presence.  (James Oliver Buswell, A Systematic Theology of the Christian Religion, 2nd ed., Zondervan, 1962, vol. 1, p. 115-116)

E.  The alleged transition in Acts

Here is a quick survey of some of the events involving the Holy Spirit, including some passages related to the transition found in Acts.  (Many of the dates below are somewhat tentative, but the sequence of events is fairly certain.)

A.D. 26 — John the Baptist predicts that Jesus will come and baptize in the Holy Spirit (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33)

A.D. 28 — Jesus promises "streams of living water" referring to the Holy Spirit whom believers would later receive after Jesus was glorified, and promises to send the Holy Spirit (John 7:38-39; 16:5-11)

A.D. 30 — On the final trip to Jerusalem James and John are ready to call down fire to destroy the uncooperative Samaritans (Luke 9:51-56, compare John 4:9)

A.D. 30 — After Jesus' resurrection, he breathes on his disciples and says "Receive the Holy Spirit" (John 20:22)

A.D. 30 — After Jesus' resurrection, he says the Holy Spirit will be given in a few days (Acts 1:3-5)

A.D. 30 — Jesus is glorified and returns to heaven, making possible the giving of the Holy Spirit (Acts 1:8-9)

A.D. 30 — Pentecost, Holy Spirit comes with the miraculous gift of tongues.  People from 15 different countries hear the disciples speaking about "the wonders of God" (Acts 2:1-12)

A.D. 31 — Believers in Samaria receive the Holy Spirit.  Peter and John witness this.  Peter certainly needed to witness this because he had not yet received the vision against favoritism (Acts 10:9-17, 34-35).  And John also needed to witness this because he had previously considered calling down fire to destroy certain Samaritans (Luke 9:51-56; Acts 8:14-17).

A.D. 34 — Gentiles at Cornelius' house receive the Holy Spirit during Peter's preaching.  Jews are astonished to witness this – not based merely on the fact that they spoke in tongues, but based on what they said – they were "praising God," similar to what happened on the day of Pentecost. (Acts 10:1 -11:18, especially 10:28, 44-46, and 11:2-3, 15-17)

A.D. 49 — At the Jerusalem Council, Peter reminds the apostles and elders that God gave the Holy Spirit to the believing Gentiles (Acts 15:5-8)

A.D. 53 — Disciples of John the Baptist at Ephesus receive the Holy Spirit (Acts 19:1-7)

A.D. 55 — Paul tells the Corinthian believers that their bodies are temples of the Holy Spirit and they were all baptized in one Spirit and made to drink of one Spirit (1 Corinthians 6:19; 12:13)

A.D. 57 — Paul tells the Roman believers that everyone who is saved has the Holy Spirit (Romans 8:9)

A.D. 60 — Paul tells the Ephesians that when someone believes, he is in Christ and sealed with the Holy Spirit. (Ephesians 1:13)

There is a common interpretation regarding the book of Acts – that it is transitional.  In this interpretation certain events (Pentecost, the Samaritans, Gentiles at Cornelius' house, and the disciples at Ephesus) are typically taken to indicate that during this short historical period there was a delay – a gap between when an individual became saved and when he/she received the Holy Spirit.  Erickson expresses this view when he asks:

… what of the cases in Acts where there clearly was a separation between conversion/regeneration and the baptism of the Spirit? In keeping with the observation … that Acts covers a transitional period, it is my interpretation that these cases did indeed involve people who were regenerated before they received the Holy Spirit.  (Millard Erickson, Introducing Christian Doctrine, 2nd ed., Baker Academic, 2001, p. 283)

However, perhaps there is a better understanding of the transition.

F.  The real transition in Acts

The phrase "receiving the Spirit" appears to have two meanings or senses:

• Sense One – Positional:
  Private.  Applies to every individual believer.  Requires personal repentance and faith, involves regeneration, and results in being placed in God's family.  This is spiritual baptism.  It is invisible, and happens only once for each believer at the time of his/her conversion.  Believers already have this positional baptism and do not need to seek it.
• Sense Two – Historical:
  Public.  Occurred at a certain time, in a particular place, with a certain group of believers.  Provides a visible demonstration that salvation extends beyond the Jews.  This could be repeated, as was the experience of Jesus' disciples when (before Pentecost) Jesus breathed on them and said "Receive the Holy Spirit" (John 20:22), then later the Holy Spirit was poured out upon them on the day of Pentecost (Acts 2:17).

On several occasions in the book of Acts, it appears that receiving the Spirit happened subsequent to the time of conversion of the individuals in the group.  However, taking into account the above two senses of "receiving the Spirit," we suggest that the positional reception of the Spirit is never delayed, but an historical demonstration of the Spirit was delayed in certain cases.

The Jews and others had to be shown that salvation was individual, not national, and that it was for all mankind, not just for the Jews.  This required a transition, but it was not a transition in salvation.  Rather, it was a transition in understanding the universality of the gospel.

Certainly the individuals involved in these supposed examples of delay were already saved.  It was not their personal union with God (their positional receiving of the Spirit) that was delayed.  Rather, what was delayed was the visible and audible demonstration to the Jews that these groups were included in salvation.

Pentecost.  The group of believers at Pentecost included the apostles to whom Jesus had earlier said, regarding their destiny in heaven, "I am going there to prepare a place for you" (John 14:2).  He had also given his disciples the great commission (Matthew 28:18-20).  Thus they were certainly saved before Pentecost (before the events of Acts 2).  When Jesus predicted Pentecost, he referred to it as being "baptized with [or in] the Spirit"(Acts 1:5).  He also said that the disciples would receive power and would be his witnesses (Acts 1:8).

Samaria.  Those in Samaria "had accepted the word of God" (Acts 8:14-18).  That is, they were saved before Peter and John arrived and prayed and placed hands on them.  Later, when they "received the Holy Spirit," something happened that could be observed, for Simon "saw that the Spirit was given" (verse 18).  Such a demonstration of the Spirit was needed by the Jews (particularly Peter and John), but also needed by the Samaritans.  Regarding Samaria, Bruce comments:

… some special evidence may have been necessary to assure these Samaritans, so accustomed to being despised as outsiders by the people of Jerusalem, that they were fully incorporated into the new community of the people of God.  (F. F. Bruce, Commentary on the Book of the Acts, Eerdmans, 1954, p. 182)

Cornelius.  Even though Cornelius and his household were "devout and God-fearing" (Acts 10:2), it appears that they were not saved until they heard Peter's message (Acts 11:14).  If so, there was actually no delay in their "receiving the Holy Spirit" (as is sometimes claimed).  In this case, their belief and the demonstration of the Spirit's power came at the same time.  In other words, their reception of the Spirit (Sense One) came at the same time as their reception of the Spirit (Sense Two).

Ephesus.  The twelve disciples at Ephesus were no doubt genuine Old Testament saints who had repented and undergone John's baptism (Acts 19:1-7, compare Matthew 3:7-10).  That is, they were already part of the true people of God.  Upon learning from Paul about the identity of the Savior and the existence of the Holy Spirit they became New Testament saints and the Holy Spirit came upon them and they spoke in tongues and prophesied, demonstrating their faith.  This visible demonstration may have been needed by the disciples of John the Baptist for reasons similar to the need of the Samaritans mentioned above.

Even though there is an obvious delay in "receiving the Spirit" in the case of Pentecost, Samaria, and Ephesus, in each case they were already believers (they were united with God, that is, they already had the positional baptism in the Spirit), but the visible demonstration of the Spirit was given later.

G.  "Baptize" and other words

Various words are used to describe events involving the Holy Spirit in the gospels and Acts, as the following chart shows.

Passage	Sense: positional or historical	Words
Matthew 3:11	positional ?	baptized (baptizō)
Mark 1:8	positional ?	baptized (baptizō)
Luke 3:16	positional ?	baptized (baptizō)
John 1:33	positional ?	baptized (baptizō)
Acts 1:5 "in a few days"	historical	baptized (baptizō)
Acts 2:4, 17 Pentecost	historical	v. 4, filled (pimplēmi) v. 17, pour out (ekcheō)
Acts 8:15-17 Samaria	historical	v. 15, 17, receive (lambanō) v. 16, come on (epipiptō)
Acts 10:44-47 (compare 11:15) Cornelius' house	historical	v. 44, came on (epipiptō) v. 45, poured out (ekchunnomai) v. 47, received (lambanō)
Acts 19:1-7 disciples at Ephesus	historical	v. 2, receive (lambanō) v. 6, came (erchomai)
1 Corinthians 12:13	positional	baptized (baptizō)

The phrase "in a few days" in Acts 1:5 connects this promise directly to the historical events of Pentecost recorded in Acts 2.  Perhaps baptizō is the favored word in the gospels and Acts 1:5 simply because of the obvious connection with John who was baptizing with water.

It is interesting to observe that, after multiple promises regarding Jesus "baptizing" in the Holy Spirit, when the historical event is finally recorded in Acts 2, it is spoken of as being "filled" with the Holy Spirit (verse 4), and Peter's explanation uses a quotation from Joel which describes the event as the Holy Spirit being "poured out" (verse 17).  This was a miraculous exhibit of the Holy Spirit's power, in keeping with Jesus' promise, "you will receive power when the Holy Spirit comes on you; and you will be my witnesses …" (Acts 1:8).  And the same observation can be made about the record of the other three events:  Samaria, Cornelius' house, and the disciples at Ephesus.

It is also interesting to note that in the record of each of the four events, the word baptizō is not used to describe the activity of the Holy Spirit.  Rather, in these events, when baptizō is used it refers to the water baptism of new converts.

Bruce, after referring to those passages that appear to indicate a gap between salvation and the reception of the Holy Spirit, summarizes as follows:

What Luke is thinking of in each case is not so much the invisible operation of the Spirit in the soul as His outward manifestation in speaking with tongues and prophesying.  (F. F. Bruce, comments on the theological emphasis in Acts, in The New Bible Commentary, 2nd ed., Eerdmans, 1954, p. 900)

Keep in mind that the essence of being lost is to be separated from God and the essence of salvation is to be brought back to God (1 Peter 3:18).  This was the promise Peter gave those who asked "what shall we do?" on the day of Pentecost:

Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.  (Acts 2:38)

Also, notice that the Galatians received the Spirit by believing, and this happened at the "beginning".

I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?  (Galatians 3:2-3)

And Paul told the Ephesians that, upon hearing the gospel and believing, they had the Holy Spirit.

And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession – to the praise of his glory.  (Ephesians 1:13-14)

H.  Might the Holy Spirit leave David?

We have claimed that there is a continuity in John 14:17 and that salvation works the same for both Old Testament and New Testament saints.  But what about David's "request"?

Do not cast me from your presence or take your Holy Spirit from me.  (Psalm 51:11)

We assume David was saved, a true child of God.  But what are the implications of this "request"?

• Possible implication 1 – David fears that God (the Holy Spirit) might leave him and that he might lose his salvation.
• Possible implication 2 – In Old Testament times the Holy Spirit resided with believers only temporarily.  In other words, the individual remained saved, but the Holy Spirit came and went.

Neither of these two options are necessitated by David's so-called request, for the following reasons.

Reason One: There is the possibility that David's statement in Psalm 51:11 is explained by 1 Samuel 16:13-14.

So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came upon David in power. Samuel then went to Ramah. Now the Spirit of the LORD had departed from Saul, and an evil spirit from the LORD tormented him.  (1 Samuel 16:13-14)

Perhaps David fears loosing God's blessing as it relates to the nation of Israel and the fact that he is king of Israel.  The Spirit's leaving Saul and coming upon David "in power," is obviously connected with Saul being rejected as king because of his disobedience.  David has been anointed as King, but he remembers what happened to Saul and may fear that the same might happen to him.  Thus, Psalm 51:11 is not necessarily a statement about David's personal salvation.

Reason Two: On other occasions David says, to the Lord, "Do not …".  For example,

Do not hide your face from me, do not turn your servant away in anger; you have been my helper. Do not reject me or forsake me, O God my Savior. Though my father and mother forsake me, the LORD will receive me.  (Psalm 27:9-10)

The LORD will fulfill his purpose for me; your love, O LORD, endures forever – do not abandon the works of your hands.  (Psalm 138:8)

I wait for you, O LORD; you will answer, O Lord my God. (Psalm 38:15)  O LORD, do not forsake me; be not far from me, O my God. (verse 21)

In each of the above situations, if we take David's "request" in isolation from the rest of the psalm, we could think that David is afraid God might do what he appears to be asking him not to do.  But elsewhere in each of the above psalms David makes it clear that the Lord will not reject or abandon or forsake him.  Perhaps we should exercise caution in interpreting Psalm 51 and refrain from assuming that the "request" by itself proves the possibility of the Holy Spirit's departure.

Thus, regarding Psalm 51:11, we should not quickly affirm either of the two possible implications mentioned at the beginning of this section.

I.  Conclusion

When the disciples believed (before Pentecost) they were at that moment right with God.  They had received the Spirit, that is, they had been baptized in the Spirit in the positional sense.  Similarly, when the Samaritans accepted the word of God, they were at that moment right with God.  And when the group of twelve Ephesians repented (before meeting Paul), they were at that moment right with God.  It would be a strange occurrence indeed if they were in fact saved, but God was not yet with them.  And it would be even more strange to think that God the Father and God the Son were with them at the moment of their salvation, but the Holy Spirit was not.

When we examine these events in Acts it seems obvious that there is no transition in how salvation happens.  That has been the same throughout Old and New Testament times.  The transition is in peoples' (primarily the Jews') understanding of what groups can be saved.