Believers Are Indwelt By the Spirit of God
Key Verse: Romans 8:9
I. What Was True of the Roman Believers Is True of Any Believer
A. Paul spoke of his own liberation from the law of sin (Rom. 8:2) and of the Roman believers whom he referred to as “called of Jesus Christ” (Rom. 1:6) and “called saints” (v. 7). In 8:9 he stated unequivocally, “But ye are not in the flesh, but in the Spirit.”
B. In the next phrase he moves on to apply this truth to any believer. The first word to follow is eíper, translated in the KJV “Now if.” This is a conditional conjunction made up of eí, if, and the enclitic participle per, used as an adverb with the meaning of indeed, very, wholly, ever. Thus eíper, the conditional conjunction, is made to mean not a mere “if,” but “since” and should be rendered “since indeed.” Thus eíper here becomes not a mere assumption, but an asserting of fact, especially since the verb “dwell” is not in the subjunctive, but in the indicative, oikeí (third person present indicative of oikéō), to reside. There is no “if” about it at all, but certainty. It is as though Paul is saying, when you are not in the flesh, when you are not governed by fleshly appetites, it is because you are governed by God’s Spirit. And this is true not only in my case or in the case of you Roman believers but also in the case of any believer.
C. Other similar uses if eíper are:
1. In 1 Corinthians 15:15 where unfortunately the KJV translates it “if so be.” Here Paul is saying that if we indeed assume that the dead do not rise, instead of asserting that they do rise because God the Father raised Jesus from the dead, then we deny that Christ did rise.
2. 1 Peter 2:3 where the KJV translates eíper as “if so be.” It should be rendered “since indeed.” Thus the verse should read, “Since indeed ye have tasted that the Lord is gracious.” The believers indeed had that experience in the midst of persecution. (See also Rom. 8:17; 2 Thess. 1:6).
II. God’s Spirit Is Not Merely an External Force But an Indwelling Personality
A. The expressions “in the flesh” and “in the Spirit” indicates respectively the governing force in the life of unbelievers and regenerate believers. In these two phrases the preposition en, in, is used, implying power and authority (Acts 5:4 cf. 1:7 and John 3:35; Acts 4:12). En sarkí, in (the) flesh means ruled or governed by the flesh and its desires (Rom. 7:5, 18, 25; 8:3, 8, 12; cf. Rom. 13:14; Gal. 5:13; Eph. 2:3; Col. 2:11, 18; 2 Pet. 2:10, 18; 1 John 2:16).
B. God’s Spirit enters a believer’s personality. In the Greek text both nouns, Spirit and God, are without the article. It is God’s Spirit, not “The Spirit of God.” Reference is made to the Tribune God, the Father, the Son and the Holy Spirit. He is one God in three personalities (Matt. 28:19). When any one becomes a believer, all three personalities mystically enter the human personality. But since God is Spirit (John 4:24) and since it is man’s spirit, that unique element of his personality which God as Spirit activates unto belief, it must be concluded that it is man’s spirit that is transformed by God’s Spirit (1 Cor. 2:10–15; Eph. 2:22). This spiritual transformation of man affects not only his immaterial elements, but also his entire personality: his spirit, soul and body (1 Thess. 5:23). Thus “in you” in the phrase “Since indeed God’s Spirit dwells in you,” means in your whole personality.
C. What elements of man does God indwell?
1. In Romans 8:9, 11, we are told that God’s Spirit indwells every part of man. The dwelling place of God is “in you” your whole personality: spirit (pneúma), in the elements of communicating with God; soul (psuchḗ), the element of communicating with the environment and activating our emotions, human relationships and desires; body (sṓma, body) the material element. (See also 1 Cor. 3:16; 2 Tim. 1:14; cf. John 14:23; 2 Cor. 6:16; Eph. 2:22).
2. The immaterial elements of man’s personality which are indwelt by God’s Spirit are also spoken of separately.
a) The Spirit comes into our spiritual selves, represented by our hearts (kardía, heart) as the element of believing (Rom. 10:9, 10). The mind (noús, mind) is also affected (Rom. 7:25; 12:2; 1 Cor. 2:16; 14:15; Eph. 4:23). The spirit of man indwelt by God’s Spirit becomes spiritual (pneumatikós, spiritual) while the one whom God’s Spirit does not indwell is natural (psuchikós), one governed by his natural soul or life element, or carnal (sarkikós), pertaining to flesh.
b) The soul and the body can be indwelt by God’s Spirit and rendered subservient to God. God’s Spirit in us intuitively instructs us that we are the temple of God (1 Cor. 3:16; 6:19). In our function as possessors of both soul and body, we stand in danger of defiling our body (1 Cor. 3:17).
III. Man Outdistanced
A. “He went a little farther” (Matt. 26:39). These words explain the isolation of Christ in the world. There were three things which isolated him from men:
1. His nature
2. His character
3. His work
B. They suggest the superhumanness of Christ. He outdistanced man because he was more than man—he was outside the sphere of humanity while within it.
C. They indicate his unique mission. He had to go farther than man in order to save men.
D. They afford great encouragement. “He went a little farther” than we shall ever be called to go:
1. In temptation
2. In sorrow
3. In suffering
4. In sacrifice
E. Concerning him it can always be said: “He goeth before you.”
V. The Holy Spirit, Our Advocate and Comforter
A. The Holy Spirit is called the “Paraclete.” It is one who pleads the cause of another before a judge. The word “Paraclete” derives from pará meaning “near,” and parakaléō meaning “to entreat, beseech, request,” which is what an advocate does.
B. The Comforter
1. Abides with us (John 14:16).
2. Teaches and reminds us of what Christ said (John 14:26).
3. Testifies of Christ (John 15:26).
4. Remains with us while Christ is physically away (John 16:7).
Spiros Zodhiates, Sermon Starters: Volumes 1-4 (Chattanooga, TN: AMG Publishers, 1992).
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