o.t regeneration

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WERE THE OT SAINTS REGENERATED AND INDWELT BY THE HOLY SPIRIT?

by

Steven Meyer

Submitted in partial fulfillment of TH502 requirements

for the degree of Master of Arts in Church Ministry in

Shepherds Theological Seminary

Cary, North Carolina

May, 2011


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CONTENTS

LIST OF ABBREVIATIONS ............................................................................................ iii

INTRODUCTION .............................................................................................................. 1

THE HOLY SPIRIT MINISTRY IN THE NT SAINT ...................................................... 2

THE HOLY SPIRIT MINISTRY IN THE OT SAINT ...................................................... 5INTERACTION WITH THE SCHOLARS POSITIONS ................................................ 10

SCRIPTURAL SUPPORT FOR NON-PERMANENT INDWELLING IN THE OT ..... 13

CONCLUSION ................................................................................................................. 14

BIBLIOGRAPHY ............................................................................................................. 18

VERBS AND PREPOSITIONS USED RELATIVE TO THE HOLY SPIRIT AND THE

OT SAINTS ................................................................................................... APPENDIX A

SCHOLARSPOSITIONS ON REGENERATION AND INDWELLING OF THE OT

SAINTS.......................................................................................................... APPENDIX B


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LIST OF ABBREVIATIONS

CHR Chronicles

COL Colossians

COR Corinthians

DAN Daniel

DEUT Deuteronomy

EPH Ephesians

EXOD Exodus

EZEK Ezekiel

GAL Galatians

HEB Hebrews

ISA Isaiah

JER Jeremiah

JUDG Judges

KGS Kings


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LEV Leviticus

NT New Testament

OT Old Testament

MATT Matthew

NUM Numbers

PHIL Philippians

PROV Proverbs

PET Peter

PSA Psalms

REV Revelation

ROM Romans

SAM Samuel

ZECH Zechariah


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INTRODUCTION

The Church Age believers have in their possession a priceless, God-given gift.

They have the benefit of the plenary and perspicuous teaching of God, which includes the

Person of the Holy Spirit. This education comes by way of the New Testament (NT). In

comparison, when the ministry of the Holy Spirit is brought up in regard to the Old

Testament (OT), many students of the Bible find it quite difficult to elaborate on the

ministry due to unfamiliarity with this part of the canon. Or maybe it is because this

topic is not as clear in the older testament as it is in the newer one. In order to

compensate, many apply the NT teachings about the Spirit of God to the OT.1

It may be asked, Why should a Bible student ever consider the OT to ascertain the

truth about the ministry of the third Person of the Godhead? They have the newest

revelationso why bother? In this researchersopinion, any serious truth seeker

should apply OT understanding toward all NT principles. This would serve to gain a

deeper and firmer foundational comprehension. The NT authors did not start from

scratch with their inscriptions. They inked the inerrant, authoritative Word of God,

through the inspiration of the Holy Spirit, which teaches us all things (John 14:26). All

NT truths are based on the OT. However, caution must be used not to assume everything

is exactly the same from one dispensation to another. A great example would be in the

content of faith of a true believer. Approximately seven hundred to seven hundred and

1. Paul Martin Henebury, The Holy Spirit in the Old Testament, Conservative Theological

JournalCTJ 09:28 (December 2005): 352.


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fifty years before Christs birth,belief in Isaiah 53 would have brought the assurance of

salvation. After the second Person of the Godhead arrived, Romans 10, verses 9 through

15 brought much greater detail in regard to that same assurance.

The Holy Spirit has a broad breadth of ministries in relationship to His working in

the Scriptures. This paper will specifically focus on the ministry in regard to

regeneration and indwelling in the OT saint. The newer testament will be examined first.

Once this knowledge is attained, this study will shift to the older. The aspiration for this

approach is to evaluate if the Spirits ministry was consistent, or operated differently in

diverse economies. An inductive approach will be taken, using Scripture and biblical

reasoning, to formulate a final theological opinion.

THE HOLY SPIRIT MINISTRY IN THE NT SAINT

A student of the Bible should never take for granted what has been bestowed upon

them. With the NT at their disposal, they have the most recent, completed revelation

from God to mankind. When the perfect came, the imperfect disappeared (1 Cor 13:10).

This research will leverage our Lordslatest and greatest Word, to see what it unveiled in

regard to the Holy Spirit. As a reminder, the intention is not to superimpose the new on

the old. It is simply an endeavor to help the investigator more thoroughly understand the

older testament, with perspective and insight from the newer one.

The NT reveals that the wisdom necessary to comprehend its substance comes

solely through the Holy Spirit (1 Cor 2:6-16). This gives rise to our acute need for the


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Helper (John 14:16). In advance of Jesus returning to the Father (John 15:26), the Son of

Man stated He would send the third Person of the Godhead to be with men (John 16:7)

after He departed. Before He ascended to the Father (Acts 1:10), the Spirit had not

universally been given on an individual level, since Jesus had not yet been glorified (John

7:39). The Spirit has always abided with mankind (Psa 139:7-10; Prov 15:3; Jer 23:23-

24; Matt 28:20). His omnipresence means, inthe totality of his essence, without

diffusion or expansion, multiplication or division, He penetrates and fills the universe in

all its parts.2 At Pentecost (Acts 2), and beyond, the Spirit would not just reside with

(Hag 2:5), but would now live inall true believers (John 14:17). The Counselor would

guide the saint into all truth (John 16:13), and teach every justified man all things (John

14:26). As a result, those saved by grace through faith(Eph 2:8-9) would be

enlightened by the Spirit to understand what our Lord had freely given (1 Cor 2:11-12)

within the full canon of Scripture. The Spirit-guided truth seeker can ascertain the Holy

Spirit ministry to the NT saint. This research will attempt to accomplish that mission.

Due to Adams original transgression, each person has a sinful nature at the time

of their conception (Psa 51:5). From the Bibles beginning (Gen 1) until its end (Rev

22); from the Fall of Man (Gen 3) to Gods graciousgift to cure mans self-inflicted curse

(Rom 5:12-21; 1 Cor 15:20-22, 42-49), all men are condemned to eternal separation from

God (Rom 3:23). Although every inclination of mans heart was evil all the time since

creation (Gen 6:5), bolstered by the fact that the greatest Christian ever to live exclaimed,

2. Augustus H. Strong, Systematic Theology(Bellingham, WA: Logos Research Systems,, 2004),

279.


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For what I do isnot the good I want to do; no, the evil I do not want to dothis I keep

on doing (Rom 7:19)3

, God demonstrates his own love for us in this: While we were

still sinners, Christ died for us. (Rom 5:8) In order for God to re-form man to be

righteous and reconciled to Him, a rebirth is necessary (John 3:3). This re-creation

occurs through regeneration.

Regenerationis, the work of God occurring at salvation that brings spiritual life

and the capacity to please God; overcomes depravity; not seen or felt; obtained by faith.4

Once regenerated, Godsinner activating spirit5entered the believer in the Grace Age.

This new spiritual life is imparted to the believer through the indwellingHoly Spirit,

which is the true mark of a New Testament Christian.6 We know that we live in him

and he in us, because he has given us of his Spirit. And we have seen and testify that the

Father has sent his Son to be the Savior of the world. If anyone acknowledges that Jesus

is the Son of God, God lives in him and he in God.(1 John 4:13-15) If the Spirit of Goddoes not live in you, you do not belong to Christ (Rom 8:9). The ministry of the

indwelling Spirit became available to all people of faith in the book of Acts, chapter 2,

verse 4. This indwelling required that the person needed to be regenerated, as it would

3. The Holy Bible: New International Version, Electronic Ed. (Grand Rapids, MI: Zondervan,

1996).

4. Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New

York: Oxford University Press, 1987), 354.

5. Inc Merriam-Webster,Merriam-Webster's Collegiate Dictionary: Eleventh Ed.(Springfield,

Mass: Merriam-Webster, 2003).

6. Guy P. Duffield and Nathaniel M. Van Cleave, Foundations of Pentecostal Theology(Los

Angeles, CA: L.I.F.E. Bible College, 1983), 277.


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have been impossible for the Helper to dwell in an unholy sanctuary (Lev 16:16). In the

Acts of the Apostles, the reader sees the transition of covenants, and the corresponding

activity of the Spirit coming upon believers who had never been indwelt before.7

THE HOLY SPIRIT MINISTRY IN THE OT SAINT

This investigation in the OT for the ministry of the Holy Spirit will commence

with the search for instances of regeneration within the saint. In accordance, any

teachings which have indications of spiritual renovation or restoration8will be carefully

examined for insight and instruction.

There are OT Scriptures which clearly speak to regeneration, albeit in future

times. They are: The LORD your God will circumcise your hearts and the hearts of

your descendants(Deut 30:6), I will give them a heart to know me (Jer 24:7), I will

remove from them their heart of stone and give them a heart of flesh(Ezek 11:19), and

I will give you a new heart.(Ezek 36:26) A commonality within these verses is the re-

formed or re-created heart. This change in heart, along with spirit (Ezek 36:27), results in

restoration of a mans relationship to God, as it does in the New Testament (2 Cor 5:17).

7. Larry D. Pettegrew, The New Covenant Ministry of the Holy Spirit: Second Edition (GrandRapids, MI: Kregel Publications, 2001), chapter 5.

8. Charles Hodge, Systematic Theology: Volume 3(Oak Harbor, WA: Logos Research Systems,

1997), 6.


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What about the OT faithful who lived prior to these fulfillments? Again, these

verses spoke stringently of the future. The Bible makes it clear that there were OT

believers, Multitudes who sleep in the dust of the earth will awake: some to everlasting

life(Dan 12:2), that will be spiritually reconciled to the Lord. Can it be established that

they also needed to be regenerated? How did they meet the requirement of a spiritual life

with the capacity to please God and overcome their transgressions? In referring to the

NT for assistance, it states, the unregenerate man cannot please God (Rom 8:8).9

There is a justifiable carryover of this principle into the OT based on the events of

Genesis chapter 3, verse 15 (the Proto-evangelium). The condition of fallen man had

never changed since the Adamic curse in the Garden of Eden. That is, all people would

be born into an unregenerate state (Psa 51:5) and be separated from God (Isa 59:2).

However, when the OT speaks of believers in God, they are spoken of as pleasing the

Lord (Prov 16:7) and through faith pleasing God.(Heb 11:5-8, 20-23, 31-33)10

Using

elementary logic, it would seem the OT saint had to be regenerated to be acceptable to a

holy God (Lev 19:2). Additionally, as Robert McCabe states:

While the Old Testament does not have a Hebrew term that preciselycorresponds to the term regeneration, it uses other concepts that overlap with

regeneration, such as having a new heart, new spirit, heart of flesh (Ezek

36:26), and a circumcised heart (Deut 30:6; Jer 9:25; Ezek 44:7, 9). These

various Old Testament synonyms for regeneration reflect the initial activity of the

Spirit in his life-giving ministry as he implants a new nature in the hearts of men

9. Robert J. Dunzweiler, Regeneration &Indwelling in the Old Testament Period, IBRI Report

25 (1985).

10. Ibid.


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who are spiritually dead. Regeneration is a soteriological inevitability in the OldTestament if mans corruption permeated his being."

11

Many scholars12

make the case, the Old Testament saints had to be regenerated

by the Spirit to experience spiritual blessing.13

Additionally, John chapter 3 serves as a

prooftext for OT regeneration as well:

Did the Holy Spirit regenerate people in the Old Testament? In John 3 Jesus

explained the new birth (which involved regeneration) to Nicodemus, remindinghim that these things were taught in the Old Testament and therefore he ought tohave known them (Jn. 3:10). In all likelihood Jesus was referring to Ezekiel 36,

because both passages involve a discussion of water and Spirit. In Ezekiel 11:19

and 36:25-27 God promises Israel a regeneration experience in the Millennium.

God will give them a new heart and a new spiritHe will put His Spirit withinthem; He will regenerate them. Although these passages pertain to the future, the

Old Testament believers would have also experienced regeneration. In Ezekiel

18:31 the people were commanded to make yourselves a new heart and a new

spirit. The two phrases parallel those of Ezekiel 36:25-27 as well as John 3:5

and suggest the Old Testament believer was regenerated by the Holy Spirit (cf.

also Ps. 51:10).14

Because the portrayal and necessity of regeneration is the same throughout the canon

after the Fall, an extremely strong case can be established that the OT saint needed

11. Robert V. McCabe, Were Old Testament Believers Indwelt by the Spirit, Detroit Baptist

Seminary JournalDBSJ 09:1 (Fall 2004): 249.

12. See Appendix B for a listing of these scholars.

13. Pettegrew, The New Covenant Ministry of the Holy Spirit, 28.

14. David Burggraff, Systematic Theology II(Cary, NC: Shepherds Theological Seminary, 2011),

102.


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regeneration to be right with God. Just knowing that Enoch (Gen 5:24), Noah (Gen

6:9) and Abraham (Gen 15:6) by chapter 15 of Genesis were saved; something had to

bridge the spiritual divide between men and God for this to occur. Regeneration can

compellingly be considered the means by which man would pass over the sin chasm to

reunite with God eternally and be declared righteous.

This study will now switch gears from OT regeneration to Spirit indwelling in OT

saints. Larry Pettegrew asserts, There is really no biblical evidence of permanent

soteriological indwelling of Old Testament saints.15 Charles Ryrie also reinforces that

the OT has no indication of this universal ministry (as after Pentecost).16

There is a plethora of evidence that the Holy Spirit empowered people for special

service during OT times17

(see Appendix A). However, it was not a permanent, universal

privilege.18

From J. Dwight Pentecosts book on the Holy Spirit:19

In the first place, the indwelling was not universal; it was not for everyone whowas rightly related to God. A few of the Old Testament saints had this experience,

but only a few. There were multitudes...who knew God in a personal relationship,

whose sins had been forgiven, who never had one day of consciously being underthe control of the Spirit of God, assured of the indwelling presence and the

empowerment of the Spirit of God because the Spirit had come upon them and

dwelt within them... The second thing that we would observe...is that the Holy

15. Pettegrew, The New Covenant Ministry of the Holy Spirit, 27.

16. Charles Caldwell Ryrie,Basic Theology: A Popular Systematic Guide to UnderstandingBiblical Truth(Chicago, Il: Moody Publishers, 1999), 402.

17. Augustus Hopkins Strong, Systematic Theology, 636.

18. John F. Walvoord, The Holy Spirit(Grand Rapids, MI: Zondervan, 1991), 72.

19. Henebury, The Holy Spirit in the Old Testament, 367.


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Spirit came upon men to empower them to some special service...A third thing wenotice in the Old Testament is that the indwelling was temporary.

20

As Charles Thwing states, the Spirits activity was predominately external:

Throughout the Old Testament frequent reference is made to the Spirit of God, the

Spirit of Jehovah. He is called and in two places (Psa 51:11; Isa63:10), the Spirit of Holiness. This Spirit works in external nature (Gen 1:2; Psa

104:30), as the quickening breath of God (Gen 2:7; Job 32:8), or the breath of his

mouth (Psa 33:6; Isa 11:4); in man as the inspiring principle of courage (Judg11:29), of bodily strength (Judg 14:6), and of holy skill in art (Exod 31:35;

35:3135); in a ruler of administrative power (1 Sam 16:13), and of wisdom,acuteness (Isa 11:2) and moral purity (Psa 51:13; Isa 63:10). This spirit isespecially active in prophecy (Num 24:2, 3; 1 Sam 19:2023), but even among

Gods chosen people appears only in isolated and individual cases. Moses, even,

feels its limitations (Num 11:29; cf.14, 16, 17, 2528). Near the close of the old

dispensation Gods Spirit is promised in a greater fullness than before (Ezek.36:26-27). In the Old Testament, therefore, constant references are made to the

Spirit of God which acts upon external nature and upon man.21

The Spirit was clearly active in a select few. However, no direct support of permanent

indwelling is discovered throughout the OT canon.

Some examples of non-permanence can be found in King Saul, with the Spirit

eventually departing from him (1 Sam 10:10; 16:14). It can also be found with King

David, fearing the Holy Spirit would depart from him as well (Psa 51:11). These two

men experienced Spirit presence, and were clearly aware it was temporary in nature.

There are isolated cases which can be made for some individuals who might have been

20. J. Dwight Pentecost, The Divine Comforter(Chicago, Il.: Moody Press, 1977), 59, 60-61.

21. Charles F. Thwing, The Scriptural Doctrine of the Holy Spirit, Bibliotheca SacraBSAC

046:182 (April 1889).


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permanently indwelled. Rolland McCune makes the case for Joshua (Num 27:18) and

Joseph (Gen 41:38).22

It seems that David, the man after Gods own heart (1 Sam

13:14), can be considered as well (1 Sam 16:12-13).23

Yet, regardless if these assertions

are correct, it would have no bearing on the Holy Spirits universal ministry. These

potential indwellings were extremely rare situations in so few people compared to the

total number of humans who had inhabited the earth during OT times.

INTERACTION WITH THE SCHOLARS POSITIONS

This paper will provide a chart representing several scholarly positions on the

ministry of the Holy Spirit in regard to regeneration and indwelling in the OT saint (see

Appendix B). It is interesting to note, Not all who affirm continuity are covenant

theologians (e.g., Block, Wood), and not all who affirm discontinuity are

dispensationalists (e.g., Novatian, Luther).24

For these select few, this seemingly

crosses over covenant and dispensational theological lines of thought.

22. Rolland McCune,A Systematic Theology of Biblical Christianity: Volume 2: The Doctrines of

Man, Sin, Christ and the Holy Spirit(Allen Park, MI: Detroit Baptist Theological Seminary, 2009), 273.

23. Burggraff, Systematic Theology II, 102. There is a question of how to understand ruachin v.12. The NASB translated it mind and relates it to Davids mind. KJV and NKJV translate it by the

Spirit, while the NIV translates it all the Spirit had put in his mind.

24. James M Hamilton Jr., Old Covenant Believers and the Indwelling Spirit: A Survey of the

Spectrum of Opinion, Trinity JournalTRINJ 24:1 (Spring 2003): 53.


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As the observer takes a closer look, specifically to those who support both

regeneration and indwelling of the OT saint, a question arises. There is a sound case that

regeneration occurred in both testaments. However, indwelling is taught as corporate

only in the NT, and rare and individual in the OT. On what basis do these scholars make

the connection between a fairly solid proposition and the other which is not firmly

supported? This research will examine this coupling and interact with these positions.

Starting with Leon Wood;his position states the OT saints did experience

regeneration to be renewed spiritually. His connection to indwelling is this:

They must have been indwelt by the Spirit, because they remained children ofGod all their lifeand the New Testament is clear that this is made possible onlyby the continued indwelling of Gods Holy Spirit.

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This position clearly imparts NT teaching onto the OT. Is that really enough to

substantiate his stand (as the Bible demonstrates Gods working in the NT was not

always the same as the OT)? The different dispensations prove that asserting a principle

such as this can be a flawed premise.

Clif ford Rappput forth this position:

Finally in considering the indwelling ministry of the Spirit in Old Testamentbelievers, one must raise the question, how can regeneration be sustained

without the continual indwelling presence of the Holy Spirit? It seemsimpossible to conceive of God imparting the divine nature through regeneration

and then abandoning the person whom He has regeneratedThe new life consists

25. Wood, Leon J. The Holy Spirit in the Old Testament. (Eugene, OR: Wipf and Stock

Publishers, 1998), 146.


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of the impartation of the Spirit and cannot exist apart from the Spirits presence.The Old Testament believers must have been indwelt by the Spirit, if they were

regenerate.26

Rapps position seems similarly influenced by NT thought as well. On what other

scriptural basis can this inseparability be made?

Rolland McCunestates; It is a sheer theological anomaly to believe in

regeneration but not in a concomitant indwelling of the Holy Spirit.27

With all due

respect, any student of the Bible knows there are many theological anomalies

contained within the walls of Scripture. Does not God being born in a manger (Matt 1-2,

Luke 1-2) approximately 4,000 years after He was responsible for the creation of the

world (Heb 1:2) qualify? How about an eternal Gods(Rev 22:13) incarnation as a man

obedient to death (Phil 2:6-11)? This list goes on and on. Theological anomalies are

abundant in the Bible. A conclusion should not be made based on this basis knowing

about the incomprehensibility of God (Isa 40:28).

26. Clifford Rapp, The Ministry of the Holy Spirit in Old Testament Believers, Chafer

Theological Seminary JournalCTSJ 02:3 (Winter 1996).

27. McCune,A Systematic Theology of Biblical Christianity: Volume 2: The Doctrines of Man,

Sin, Christ and the Holy Spirit, 274.


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SCRIPTURAL SUPPORT FOR NON-PERMANENT INDWELLING IN THE OT

There are many reasons to believe the OT saint was not permanently indwelt

based on Scripture. First and foremost, the doctrine of permanent indwelling is not

explicitly taught in the OT. On the contrary, the Spirit has revealed many truths giving

the investigator the ability to formulate a biblically educated position opposed to this

thesis. This research will expound on a sampling of these teachings in order to assist in

drawing a final conclusion to this study.

Starting with the examination of language, in the OT there are many Scriptures

that speak about the Spirit not yet being poured out (Isa 44:3; Ezek 37:14; Ezek 11:19;

Joel 2:28; Zech 12:10). What purpose are they if an already omnipresent Spirit (Psalm

139:7-10) has already indwelt the saint? What exactly is going to be dispensed then?

Additionally, the NT reader also discovers an abundance of future language in regard to

the coming of the Holy Spirit (John 14:16, 26; 15:26; 16:7; 16:8; 16:13) straight from the

mouth that contains the sharp, double-edged sword.(Rev 1:16) Why all this future

languageif the Spirit already abides with and indwells the saint? If the reader combines

this impending language, and makes an attempt to try reconcile it against a permanently

indwelled OT saint, there is a host of Scripture needing rationalization. A lot of

linguisticalwork would be necessary to reinterpret all the future language to non-

futuristic tenses.

The requirement for the indwelling Holy Spirit ministry in the NT is also

biblically supported bythe need for Chr ist to be revealed to, dwell in , and li ve thr ough


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the believer.28

The believer needs the indwelling Spirit to have the mind of Chr ist(1 Cor

2:9-16), and to have the wisdom to discern spir itual truth (1 Cor 2:6-16). In John chapter

16, verse 15, Jesus states for a person to have the ability to accept and understand His

teachings, the Spirit will take from what is His and make it known to His own.

Lastly, Scripture states the third Person of the Godhead would li ve in the hearts of

man(Gal 2:20; Gal 4:6; Eph 3:17; Col 1:27). In order for this to transpire, the Holy Spirit

would have to indwell men (Rom 8:9-11). Before Christs incarnation, there would not

have been any need for this, as Jesus was not even revealed yet.

CONCLUSION

The Bible simply does not give definitive information about the ministry of the

Holy Spirit in regard to regeneration and indwelling in the OT saint. Any conclusion

about this topic must be developed by flawed men, always a very dangerous proposition.

The diversification of opinions of great scholars is proof that crystal clear revelation

about this ministry cannot be ascertained. In humility, this research will admit to not

being able to fathom the mysteries of God (Job 11:7), and conceding that Gods ways and

thoughts are higher than can be understood (Isa 55:9). The secret things belong to the

LORD our God. (Deut 29:29) This will remain one of those until a persons divine

appointment with God arrives (2 Cor 5:8). At that time, the heavenly resident can inquire

if they so choose and resolve this uncertainty. With that said, this paper will formulate a

28. Duffield and Van Cleave,Foundations of Pentecostal Theology, 290.


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conclusion for consideration, limited by human intellect, leveraging the research done for

this specific study.

At the highest level, the following is a great starting point for describing the Holy

Spirits ministry in both testaments:

The third Person of the Holy Trinity; translated as Holy Ghost in some

versions; not a mode of manifestation of God or simply an influence, but aPerson, as fully deity as the Father and Son; seen in the Old Testament as active

in creation, as speaking through the prophets (Isa 10:10), as leading Israel in the

wilderness and being rebelled against (Psa 106:3233); and more extensively in

the New Testament as indwelling believers (2 Cor 1:22), guaranteeing theirsalvation (Eph 1:13), teaching (John 16:12, 1314), guiding in the writing of

Scripture (2 Pet 1:21), filling believers for control (Eph 5:18), interceding (Rom8:26); giving assurance of salvation (Rom 8:16), searching the heart (1 Cor 2:10),

giving spiritual gifts (1 Cor 12:4; Heb. 2:4), etc.; Zech 12:10; Acts 2:4.29

In studying this topic, the majority of scholars agree that regeneration was a

necessity for believers of all times. This position seems to be in harmony with the full

canon of Scripture, although not explicitly stated in regard to OT saints. The Bible

seemingly portrays it to be a sheer impossibility for anyone to have spiritual life and the

capacity to please God, to be able to overcome their depravity, without being regenerated.

Hence the conclusion of regeneration in the OT saint should be well embraced.

As far as indwelling, a universal Holy Spirit residence in the OT saints is not

clearly manifested in the Word of God. In evaluating several scholars opinions that

believe the alternative, their conclusions have been found lacking in this researchers

29. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System , 334.


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humble estimation. One of those scholars, Leon Wood, a proponent of both OT

regeneration and indwelling, states the following:

Did the Old Testament saint possess ability for perseverance not known to the

New Testament saint? The answer is clear: They did not possess such ability and

were not able to keep themselves. But, if not, they must have been kept by God,and this means, surely the Spirit of God. One might argue that the Spirit could

have kept them, whether continually indwelling them or not.30

The argument stated in this quote about the Spirit keeping the OT saint regardless of

indwelling is the position this research will assert. Just because it is not revealed to men

how God did this in an outside-in type of way, creating a surmised counter-position to

have a train of thought how it might have worked is not advisable. Many heresies

commence this way when mankind tries to understand the mysteries of God (e.g.

Arianism). In light of the abundant Scriptural evidence against permanent indwelling in

the OT, this research will rest with an externally operating Spirit (as opposed to an

indwelling Spirit) on the OT saint. In fact, it might not be as difficult to digest as

someone might think. In John chapter 20, verses 22 through 23, the passage states that

men were commissioned to do Gods workwhen Jesus breathed the Holy Spirit on them.

This Scripture seemingly provides a biblical example of an outside-intype of working

of the Spirit in regard to men, previous to Pentecost, which can be used to support the

idea that God did operate that way.

In OT times, God primarily dwelt in His temple. In the dawning of the NT, God

said, Dont you know that you yourselves are Gods temple and that Gods Spirit lives

30. Wood, The Holy Spirit in the Old Testament, 70.


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in you? (1 Cor 3:16) First Corinthians chapter 6, verse 19, and Second Corinthians

chapter 6, verse 16, make the same point about men actually becoming temples for God.

In comparison, the OT saint somehow remained faithful, not by the Spirit dwelling in

them, but by the Spirit dwelling in His temple (Psa 73:17), where they longed to be (Psa

116:1819).31

To concisely wrap up this research in a final statement, the Holy Spirit ministry

for the OT righteous included regeneration, but not permanent indwelling. Unlike the

NT, where the Holy Spirits ministry definitively included coupled regeneration and

indwelling in the believer, the OT dispensation did not seem to operate in this same way.

The Bible teaches that universal, permanent indwelling of the Holy Spirit was

specifically necessary, starting only in the Church Age (Acts 2). The main function of

the Spirits working within the believer was to attain: the supernatural truth of Christ;

mind of Christ; Christliving through a believer; Christliving in the heart of a man;

wisdom to understand the Word of God (also known as Christ). The single event that

kicked-off and made mandatory the need for men to be indwelt by the Spirit of God: the

ascension of Jesus Chr ist!

31. James Hamilton, Were Old Covenant Believers Indwelt by the Holy Spirit?,

http://www.swbts.edu/resources//SWBTS/Resources/FacultyDocuments/Hamilton/them30_1.pdf (accessed

Sunday, April 17, 2011).


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BIBLIOGRAPHY

Achtemeier, Paul J.Harper's Bible Dictionary: 1st Ed. San Francisco, CA: PublishersHarper & Row and Society of Biblical Literature, 1985.

Duffield, Guy P., and Nathaniel M. Van Cleave.Foundations of Pentecostal Theology.Los Angeles, CA: L.I.F.E. Bible College, 1983.

Hamilton, James. Were Old Covenant Believers Indwelt by the Holy Spirit?http://www.swbts.edu/resources//SWBTS/Resources/FacultyDocuments/Hamilton

/them30_1.pdf (accessed Sunday, April 17, 2011).

Hamilton, James. Old Covenant Believers and the Indwelling Spirit: A Survey of the

Spectrum of Opinion. Trinity JournalTRINJ 24:1 (Spring 2003).

The Holy Bible: New International Version, Electronic Ed.Grand Rapids, MI:

Zondervan, 1996.

Henebury, Paul Martin. The Holy Spirit in the Old Testament. Conservative

Theological JournalCTJ 09:28 (December 2005).

Dunzweiler, Robert J. Regeneration & Indwelling in the Old Testament Period.IBRI

Report25 (1985), under "Old Testament Experience of Regeneration.

Grudem, Wayne. Systematic Theology. Grand Rapids, Mi: Zondervan, 2000.

Hodge, Charles. Systematic Theology: Volume 3. Oak Harbor, WA: Logos Research

Systems, 1997.

Karleen, Paul S. The Handbook to Bible Study: With a Guide to the Scofield Study

System, New York: Oxford University Press, 1987.

Manser, Martin H.Zondervan Dictionary of Bible Themes: The Accessible and

Comprehensive Tool for Topical Studies. Grand Rapids, MI: Zondervan

Publishing House, 1999.

McCabe, Robert V. Were Old Testament Believers Indwelt by the Spirit.Detroit

Baptist Seminary JournalDBSJ 09:1 (Fall 2004).

McCune, Rolland.A Systematic Theology of Biblical Christianity: Volume 2: The

Doctrines of Man, Sin, Christ and the Holy Spirit. Allen Park, MI: Detroit BaptistTheological Seminary, 2009.


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Merriam-Webster's Collegiate Dictionary: Eleventh Ed.Springfield, Mass: Merriam-Webster, 2003.

Pentecost, J. Dwight. The Divine Comforter, 59-61. Chicago, Il.: Moody Press, 1977.

Pettegrew, Larry D. The New Covenant Ministry of the Holy Spirit: Second Edition.

Grand Rapids, MI: Kregel Publications, 2001.

Rapp, Clifford. The Ministry of theHoly Spirit in Old Testament Believers. Chafer

Theological Seminary JournalCTSJ 02:3 (Winter 1996).

Ryrie, Charles Caldwell.Basic Theology: A Popular Systematic Guide to UnderstandingBiblical Truth. Chicago, Il: Moody Publishers, 1999.

Strong, Augustus Hopkins. Systematic Theology. Bellingham, WA: Logos ResearchSystems, 2004.

Thwing, Charles F. The Scriptural Doctrine of the Holy Spirit.Bibliotheca SacraBSAC 046:182 (April 1889): 265-66.

Walvoord, John F. The Holy Spirit. Grand Rapids, MI: Zondervan, 1991.

Wood, Leon J. The Holy Spirit in the Old Testament. Eugene, OR: Wipf and Stock

Publishers, 1998.


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APPENDIX A - VERBS AND PREPOSITIONS USED RELATIVE TO THE HOLYSPIRIT AND THE OT SAINTS

32

Passage Person Involved Verb Used Preposition

Exod 31:3; 35:31 Bezaleel fill with (both)

Num 11:17 Seventy Elders put upon

11:25, 26 Seventy Elders rest upon (both)

24:2 Balaam was upon

Deut 34:9 Joshua was full none used

Judg 3:10 Othniel was upon

6:34 Gideon clothed none used

11:29 Jephthah was upon13:25 Samson move none used

14:6,9:15:14 Samson overpower upon (three times)

1 Sam 10:6,10 Saul overpower upon (three times)

11:6 Saul overpower upon

16:13 David overpower unto

19:20,23 Sauls messengers was upon

2 Kgs 2:15 Elisha rest upon

1 Chr 12:18 Amassai clothed none used

2 Chr 15:1 Azariah was upon

20:14Jahaziel was upon

24:20 Zechariah clothed none used

Isa 11:2 Christ rest upon

Isa 32:15 Israel pour out upon

Isa 42:1 Christ give upon

Isa 44:3 Israel pour out upon

Isa 61:1 Christ is (understood) upon

Ezek 2:2; 3:24 Ezekiel come in (both times)

11:5 Ezekiel fall upon

36:27 Israel give in

Joel 2:28 Israel pour out upon

Zech 12:10 Israel pour out upon

32. Wood, The Holy Spirit in the Old Testament, 130-131.


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APPENDIX BSCHOLARSPOSITIONS ON REGENERATION ANDINDWELLING OF THE OT SAINT

33

Definition of

Position

Regenerated

and indwelt

Differences

acknowledged

but not seen to

be fundamental

differences

Regenerated

but not indwelt

Operated upon

by God, and by

inference his

Spirit, but not

indwelt

The Spirit

had nothing

to do with the

faithfulness

of Old

Covenant

believers

Indwelling

denied, but

the question

of

regeneration

is not raised

Time Period Proponents

Early Church

Reformation

Modern

J. OwenT. Goodwin

S. FergusonG. Fredricks

D. P. Fuller

W. C. Kaiser

J. A. Motyer

J. B. Payne

B. B. WarfieldL. Wood

Augustine

J. Calvin

D. I. BlockG. W. Grogan

W. Grudem

G. E. Ladd

M. EricksonG. F. Oehler

J. I. Packer

L. D. Pettegrew

J. Rea

VanGemeren

B. A. Ware

Novatian

M. Luther

L. S. ChaferC. Blaising

and D. Bock

D. A. Carson

M. Green

OrigenIrenaeus

Tertullian

Chrysostom

C. K. Barrett

R. E. BrownG. M. Burge

C. C. Ryrie

J. F. Walvoord

33. Hamilton, Old Covenant Believers and the Indwelling Spirit: A Survey of the Spectrum of

Opinion, 55.