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God's Indwelling Presence: The Holy Spirit in the Old and New Testaments (New American Commentary Studies in Bible & Theology)

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The Holy Spirit is the third, and perhaps the most misunderstood, member of the Triune God. When the topic of the Spirit surfaces the typical student of God's Word normally turn to Acts 2. Because of the post-resurrection description of Pentecost we are familiar with how the Spirit was poured out upon the church. In Acts the gift of Holy Spirit and the Spirit's power were confirmed through signs that validated God's new eschatological work. Many believers spoke in tongues, others were healed, and ultimately a powerful proclamation of the Word took place. The result of this out-pouring was many were converted and the church grew in power and impact.

The Spirit's work is highlighted in the first days and years of the early church. However, confusion or even disagreement often surfaces on how the Spirit has worked throughout history. The Spirit is mentioned all the way through the Old Testament as God's presence is revealed. But how is this compared to the Spirit's work in the early church or the body of Christ today? Obviously the same Spirit has been at work in each epoch of history, but has all the Spirit's work in each period of time been the same? James M. Hamilton's work seeks to shed light on these questions. He addresses how God's Spirit worked in both the Old and New Testaments and how this work holds ramifications for the lives of believers today.

Summary

Based upon the prolegomena that the Bible is completely true, logically connected, and fully congruent in the truth it promulgates, Hamilton tackles the topic at hand (1). The purpose of his work is to answer the question, "were individual believers under the old covenant continually indwelt by the Holy Spirit" (1)? "Indwelling" is obviously the way God resides in his people in the New Testament church and today, but it is not so clear in the lives of old covenant believers.

The author begins by surfacing key texts on the subject (John 7:39; 14:16-17; 16:7). All of these passages support one common theme; the Spirit did not indwell the disciples because Jesus had not been glorified (1). This also unearths questions about old covenant members because there are accounts of indwelt believers before Jesus was glorified (Num 27:18; Ps 51:11).

Before pressing on Hamilton steps back to explain the Spirit's acts of indwelling and regeneration. By using the New Testament concept of "regeneration" he refers to God giving people "the ability to hear, understand, believe, obey and enter the kingdom" (2). In the Old Testament this is described by using the metaphor of "the circumcision of the heart" (47, 138). Referring to "indwelling," the author means "God's abiding, positive, covenant presence in believers through the Spirit" (3). A climactic point of the book is the clarification between these two concepts. Hamilton explicates that these works of the Holy Spirit are related but separate actions in God's people. With this distinction made, the rest of the book seeks to prove that God's presence was "with" people under the old covenant and "in" new covenant members both communally and individually (3).

Throughout church history scholars have taken different stances on the Spirit's presence in the covenants. There is a wide array of opinions on this issue. The spectrum runs from those who hold the Spirit's work and presence being basically same in regeneration and indwelling to not even mentioning the Spirit's role and function in old covenant believers (23). Those who hold to a strong continuity between the covenants tend to believe there is no distinction between regeneration and indwelling, and that old covenant believers were indwelt (13). On the other extreme there is an assertion that the Spirit works in new ways in the new covenant and neglect to address to the Spirit's role and function regarding old covenant fidelity (22). Hamilton deems both of these extremes as weak and takes a "middle of the road" stance. He affirms the Spirit works to regenerate and sanctify members of the old covenant but according to John 7:39 and 14:17 they are not indwelt (24).

So, how is the Spirit's presence in the Old Testament to be explained? In the Old Testament God's presence resided mostly in specific geographical locations such as the tabernacle or temple (25). There are a select number of individuals indwelt, but they are given the Spirit for a special office such as a prophet or political leader (27). Deuteronomy 12:1-14 describes how God's how presence would dwell in the tabernacle and temple, causing it to be the central place of worship and of utmost importance (37). Instead of conveying the Spirit's indwelling as the norm, the prophecies of Jeremiah 31 and Ezekiel 36 speak of indwelling as a component of the new covenant (41).

To advance his argument the author moves from the Old Testament to the Book of John. This gospel provides the basis of the Hamilton's exegetical support as the rest of the New Testament seems to match up with John's perspective (125). In John the Spirit is called the Paraclete and performs a variety of functions, such as: providing God's presence, teaching, testifying to Jesus, convicting the world of sin, and glorifying Jesus (72). However, central to the author's thesis on the Spirit is John 7:39. This passage (along with 14:15-17 and 16:7) proves that God's Spirit did not normally reside in members of the old covenant but was active in regeneration (75). To further this point, Jesus could not teach His disciples certain things because they were still under the old covenant and had not received the indwelling of the Paraclete (81).

John 7:39 teaches the disciples were not indwelt until after Jesus was glorified. This teaching was not unique to John. Rather, it was founded upon the Old Testament idea of an expected Messiah who would come to usher in a new eschatological era (102). Holding good to the promise of 7:39 and 14:17, Jesus is glorified, he marshals in a new epoch, and in John 20:22 he offers the disciples the promised indwelling of the Spirit (94, 118). The presence of God, the same presence that used to reside only in the tabernacle andtemple, now indwells Jesus' followers (117).

After describing how the disciples received the Spirit, Hamilton again addresses the concepts of regeneration and indwelling. From John 3 it is clear that "new birth," "circumcision of the heart," or regeneration is essential to enter the Kingdom of God. This is true whether one lived under the old or new covenant. Ephesians 2:1 shows the helpless and sinful state in which the unregenerate live. As a result, the regeneration of believers is essential to "see" God's Kingdom and believe. Human ability can't accomplish this, only the Holy Spirit can regenerate (130).

John 3, a passage that primarily unveils Jesus' teaching on regeneration says nothing of indwelling (131). Later on the evangelist clarifies that indwelling occurs after Jesus' glorification (7:39). The temple is no longer the residence of the Spirit, God's presence comes most fully in Jesus who replaces the temple (149). Jesus not only replaces the role and function of the temple, he gives his followers the Spirit too along with the authority and blessings formerly bestowed on the temple (155). This is the basis of Hamilton's argument in distinguishing the Spirit's works in regeneration and indwelling.

The book concludes with some practical and contemporary results of believers being indwelt by God's Spirit. Because the Spirit resides in believers they are given authority from Christ (Matt 18:15-20). The church can submit to one another and be corrected by one another as the biblical guidance is followed (167). In addition, the priesthood of believers is better understood in light of being indwelt. On the authority of John 20:23 Jesus' disciples have a role in mediating the forgiveness of sins. Therefore, because of the priesthood of the believer, every Christian holds the authority to disciple and share the good news of Christ's forgiveness (168).

Critical Evaluation

Hamilton accomplished his objective for the book. He set out to identify whether or not believers in the old covenant indwelt by the Holy Spirit (1). Through the exegesis of selected passages in the Gospel of John he proves the Spirit would not indwell believers until after Jesus was glorified. By giving an overview of God's presence in the Old Testament Hamilton demonstrated how the Spirit dwelt in the tabernacle, temple, and in uniquely selected individuals (25). This validated his stance that the Spirit was with, and not in, the members of the old covenant.

The author also made the important distinction between regeneration and indwelling (131). This point was vital because it explained how members could be made a part of the old covenant community of faith through regeneration. It also illuminated the fact that the Spirit did not indwell most individuals. Therefore, Hamilton logically and coherently made a solid argument that most old covenant members were not indwelt by the Spirit in the same manner that new covenant members are temples of the Holy Spirit (I Cor 6:19).

A couple of the major points made by the author were particularly helpful. First, the explanation of God's presence in the old covenant and how it indwelt the tabernacle and temple and was "with" the members was useful. This, along with the clarification and distinction between the Spirit's works of regeneration and indwelling, can definitely deepen one's understanding of the subject at hand. Many Christians are unsure of how the old covenant members came to faith. In addition, many have wondered about how widespread God's presence was among old covenant members.

Second, Hamilton's exposition of John 20:22 insightful. This has always been one of those passages quickly read over in church that leaves many scratching their heads. At best some have concluded that this is John's version of Pentecost or a "parable-type" preface to Acts 2 (94). At worst the passage could be placed alongside Acts 2 in an argument in questioning the veracity of the Bible.

Conclusion

Before reading this book I was among the Johanine Pentecost crowd. However, after the author expounded on the differences between the Spirit's indwelling, empowering, and baptism, the accounts in John 20:22 and Acts 2 make sense (183). The "felt need" to harmonize these two events has subsided because each holds its own place the Bible's teaching on the Spirit (95). This point, along with the Spirit's role and function in Old Testament, were definite weaknesses in my own theology. I am thankful for this book which has strengthened my understanding of the Spirit's role in the old and new covenants.

I would recommend Hamilton's book to all students of the Bible, especially pastors and teachers. Many believers and even church leaders would not be able to speak intelligibly or biblically on the Spirit's work in both of the covenants. If presented with "Positions on the Holy Spirit and Old Covenant Believers," many Southern Baptist leaders might not even be able to identify where they stood and the texts that support their position (23). Hamilton's work offers both the pastor and the layman a sound biblical approach to understanding the Spirit's work among old covenant believers. This book is helpful to "fill in the gaps" in understanding the Holy Spirit and the Spirit's work in both covenants.

This helpful study does not cover the ecclesiology, starting from Pentecost, as most authors of the Holy Spirit usually do. It starts with a study of God's own Spirit in the OT, which strongly suggests that 'revivalism' is of no concern to Hamilton. He describes how, in the time of the theocracy, God ruled through His chosen judges, kings and prophets by anointing some literally.

Yet with the advent of Christ, the Messiah, God's 'Anointed One', the literal anointing no longer exists (and neither does the theocracy!) and the Spirit-aspect in the new life of believers is brought into proper perspective. This process, and its unique godly origin, known as the 'indwelling', is made clear to the reader. Implications regarding the 'anointing' now dwelling in us as opposed to being sought for as a special second blessing subsequently, are discussed in view of the fallacious teaching on the Holy Spirit prevalent in charismatic and pentecostal churches. 'Many assume that enabling an individual to believe is equivalent to an individual's reception of the indwelling Spirit. But John 7:39 speaks of people who had been enabled to believe in Jesus but had not yet received the Spirit.' p 75 Hamilton sees indwelling as separate to conversion in Acts, p 193. Believers would be well reminded that as there exists distinctions between our salvation experience and those of the apostles and their contemporaries, so there exists a clear distinction in 'the age of immediate revelation' with regard to the Holy Spirit's work in the apostolic age, especially as the Holy Spirit was active to that end primarily.

Hamilton sees eschatological fulfillment taking precedence in Acts over personal conversion or regeneration, in four clear-cut instances. Specifically Acts 2, where some of those already believed in Christ prior to the pouring out of the Holy Spirit. Subsequent to this, Hamilton holds three other unique, though corollary salvation-historical outpourings wherein personal conversion is subordinated to eschatological advancement amongst the gentiles etc.: Acts 8, 10 and 19. 'In each instance of Spirit-baptism, those baptized were already believers when the Spirit fell on them.' p 192 Again, this must not be seen as normative for the post-apostolic church as these were once-off occurrences germane to the apostolic era.

'Under the new covenant, God would not have a tribe of priests ministering to the rest of His people, but His people as a whole would be a kingdom of priests (see Exodus 19:6; 1 Peter 2:9; Rev 1:6). In these respects it may be said that there is discontinuity between the old and new covenants. There is continuity, however, in that the Spirit has been active in the lives of believers under both covenants.' p 76

Whereas in the OT the Spirit was present 'with' the people of God, He only came upon those appointed to office i.e., Gideon and Sampson. In the NT (post-Pentecost) the Holy Spirit no longer is given only to specific individuals, but to all who have experienced salvation, and gifts of diverse kinds are given to the church on the whole, and to the NT apostles uniquely. 'The OT prophesied an eschaton of the Spirit ushered in by the Spirit-filled Messiah.' p 114 Hamilton spends considerable time on this singular instance of anointing in the New Testament, as Christ remains uniquely the Anointed One of God. 'His anointing as the Messiah occurred when the Spirit came down upon Him (John 1:32-34).' p 111 Whilst the indwelling Spirit as an 'arrabon' guarantees our bodily resurrection at the end of the age, our redemption, giftings and graces are applied by the Spirit in this age. Hamilton uses good examples to explain this doctrine and its implications, i.e. the eschatological church as the new temple on pp. 44, 117, and 144.

'It is difficult to disassociate 'one spirit' (1 Cor 6:17) in this sense from the one Spirit in whom all the people of Christ are united into one body with Him, just as it is difficult to disassociate the 'life-giving spirit' (1 Cor 15:45) that Jesus became in resurrection from the Spirit of life that indwells His people.' FF Bruce, Paul: Apostle of the Heart Set Free p 114

Hamilton's treatment is sound in the light of his effort to correct ahistorical attempts to glorify the indwelling Spirit, even erroneously elevating the indwelling to a special 'anointing': 'Since the stress in John 14:15-17 is not on the Spirit's teaching but on the Spirit's abiding presence with and in the disciples...' p 77

As a senior in high school I took a course in Old Testament survey. I can still remember the day that my teacher explained the feast days, sabbatical years and years of jubilee. It all sounded wonderful. I remember feeling hopeful and curious. Until my teacher dropped a bomb: it never happened.

I couldn't understand. Why wouldn't they have followed through with such a wonderful event? Why couldn't they have followed the law (I could ask myself the same question)? Where was the Holy Spirit in all of this? I have been helped by Dr. James Hamilton before. His work God's Glory in Salvation through Judgment provided some tremendous insight into God's Word. Before he published God's Glory he wrote God's Indwelling Presence which was an edited form of his doctoral dissertation. Indwelling Presence seeks to discern the presence and work of the Holy Spirit in the Old Testament and the New.

Dr. Hamilton argues that the Holy Spirit was with the people of God but not in them. Faithful Israelite would have been regenerate but not indwelt. The presence of God among his people was limited to the tabernacle - and later the temple. In the New Testament, with the coming of the Spirit, each individual believer is indwelt with the spirit and, thus, are the temple (1 Corinthians 3:16-17). He traces and develops this idea through the Bible.

God's Indwelling Presence is an insightful and helpful exploration of the work of the Holy Spirit among God's people. The insights he gleans from his study are quite practical. I'm grateful for Dr. Hamilton and his excellent scholarship and clear writing.

NOTE: In accordance with the regulations of the Federal Trade Commission I would like to state that I received the aforementioned title for the purpose of review. I was not required to furnish a positive review.

Pneumatology is my favorite area of theology, and this book does not disappoint. You can get the gist of what he's saying by reading the lengthier reviews. I'm about halfway through, and as advertised this is basically Hamilton's modified ph.d. dissertation. This shows in the mountain of footnotes (not necessarily a bad thing as I like those), how each chapter is structured (each chapter begins with "It will be attempted to show that..." kind of formula), and stuff like that. Well researched, and interesting for a dissertation.
I personally was richly blessed by this book, particularly the section on how Christ fulfills all the purposes of the temple/tabernacle (presence, forgiveness, etc), and then the Holy Spirit has now empowered the church to be to fulfill (manifest?) the temple purposes as our body is now the temple of the Holy Spirit. Also the third appendix on the pneumatology of Acts I found fascinating.

Dr. James Hamilton has done a great service in providing a book on the presence of God. The author has thoroughly researched this topic and helpfully serves the reader with clear argumentation. This volume is in the NAC Studies in Bible and Theology series. This series has produced many helpful works in recent years and this volume is certainly no exception. Hamilton has since written other books including an extraordinarily important contribution to Biblical Theology entitled, The Glory of God in Salvation Through Judgment. While this volume is certainly up to any academic standard, it is written in such a way that the average Christian can easily engage in these arguments and benefit greatly. While this book does touch many areas related to pneumatology, the specific question addressed concerns the indwelling of Old Testament believers. This has long been debated. Surprisingly, there does not seem to be all that many quality resources on this specific question.


The book is set up by considering the various views that are held and even one possible view about the ministry of the Holy Spirit. The range is from complete continuity between the Old and New Testaments to complete discontinuity regarding the work of the Spirit, and particularly His indwelling presence. After establishing the positions, Hamilton begins to argue for a position that sees some continuity but stops short of complete continuity. Arguing for this position begins by establishing there is no clear contradiction. In other words, the Old Testament never explicitly states that saints were indwelled by the Spirit. Instances are cited where individuals are empowered but this is not the same as what is seen in New Testament literature. Passages that speak of the ministry of the Spirit are shown to be special situations and circumstances whose principles are not meant to be extrapolated out to all Old Testament saints.
Once the Old Testament precedent has been discussed, the path is cleared for a lexical and theological treatment of relevant passages in the New Testament, particularly verses from the Gospel of John. One of the key hinge points for this position is a distinction seen between regeneration and indwelling. This point will be crucial for establishing the possibility of a regenerate people in the Old Testament yet without the indwelling ministry of the Holy Spirit. Much of the argumentation in support of this view comes from the gospel of John with some later pertinent information being drawn from observations and insights from the book of Acts. This duo provides a strong case for Hamilton's position as the progress is seen from the time of the apostles pre-crucifixion then the life of fledgling New Testament Church after the ascension of Jesus in the beginning of the book of Acts. The progressive nature of revelation is served well by this structure. The book concludes with a discussion of how these positions impact life as a believer with particular emphasis on the impacts in the local congregation. Three appendices are added to bolster earlier theological arguments. These appendices perhaps serve to be as useful as any single portion in the body of the book.


Necessary foundational work is laid in chapter 3. Numerous stories from the Old Testament are mentioned to demonstrate how the Spirit was at work in Old Testament saints. Though there are some who disagree, the narratives about the ministry of the Holy Spirit seem straight forward, at least in regard to indwelling. It seems hard to construe these passages to say that these people had the indwelling presence of God. Hamilton does a good job of laying this necessary work without spending too much time as the point seems relatively easy to establish.
The discussion of the translation of Paraclete is helpful. The preference given to translate the word as "Paraclete" in the English Bible is one that is worth considering. The more traditional options are "helper, comforter, or advocate" depending on the context. It seems difficult to argue for using "Paraclete" in English since this word is such an unknown, especially to the average reader. For this reason, this translation would not be preferred. It is noted that no translation is perfect and thus the need for capable expositors will always exist.
This authors original intent for purchasing and reading this book was to build a case for complete continuity in the ministry of the Holy Spirit, much like Hamilton's own experience. Having become convinced that Old Testament believers were in fact regenerate in the Old Testament (those circumcised of heart) and assuming they would necessarily have all the resources to fight sin as God had demanded, it seemed a logical position that the ministry of the Holy Spirit was fundamentally the same from the Old to the New testament. The default position amongst the average preacher and church seems to be a position that views the indwelling of the Spirit beginning at the Day of Pentecost. The crucial point in helping sway opinion on this issue is found in the distinction laid out in the book between regeneration and indwelling. Hamilton shows that these are not the same thing. Believers are enabled to believe and their belief puts them into a position to receive the Spirit once the Son is glorified (Jn 7.39). Later in the Gospel of John in 14:15-16, Jesus plainly states that the ones who love Him will obey Him and these same ones will receive the Spirit. Hamilton helpfully points out: "If regeneration and indwelling are not separated, this text becomes very difficult to interpret because of its grammar" (75). Understanding the difference between these ideas simplifies the argument and in reality seems to seal the case without much other supporting evidence being necessary. It is important to reiterate that their ability to believe is what enabled them to obey. Their regeneration allowed their obedience.
At this point in the book, perhaps a discussion on the nature of the new heart spoken of in Ezekiel 36:26 would have been helpful. If the argument is that Old Testament believers received the same regenerating work as those of the New Testament, in what sense is this new heart of Ezekiel still futuristic? What exactly is this new heart and to whom or when is this passage referring? Though the scope of this book limited, this could have certainly filled a lingering question left in this readers mind. Jeremiah 31 will be later discussed which helps to answer some of these questions (164). A fuller discussion would have been helpful in this case.
The actual presence of God as represented by the indwelling of the Spirit is often neglected in this conversation. Along with the distinction between regeneration and indwelling, this is one of the more crucial points to be made for Hamilton's position. Since God tabernacled with believers in the Old Testament, his individual indwelling was not necessary. Now, since God no longer dwells in the man-made holy of holies on earth, His presence is manifest in his new temple, His people (121). It is convincingly argued that since the temple sacrifices have ceased because of the perfect sacrifice that has now been made. In the new temple which is God's people, no atonement is necessary so now God's presence may reside in the new temple of His people (158).
Despite this, there may be a few additions that could be considered in this volume. A discussion of Romans 8 and the ministry of the Spirit could have been helpful. Is there a relationship to be drawn between verses 9-11 and Old Testament believers? Are these verses to be understood strictly after John 7.39 and the giving of the Spirit? Another passage that could perhaps make a contribution would be Ephesians 5.18. What is the filling of the Spirit and does this differ from the filling that is discussed in detail in Appendix 3? Granted, the Ephesians passage only relates tangentially to the ultimate question of indwelling. The filling of the spirit is also discussed at the end of chapter 4. There are numerous references cited which employ the language of the filling of the Spirit. It seems a logical place to complete the argument and include a brief section on the nature of the filling that is spoken of in Ephesians.


Part of what makes this volume readable and enjoyable is the brevity and seamless stream of consciousness in how the book flows. The logic is clear and compelling. This case seems extremely strong for understanding a different type of ministry of the Holy Spirit in the Old and New Testaments. As noted above their are two salient features that help to prove this case. One, the distinction between regeneration and indwelling. The second is the nature of God's indwelling presence as it relates to the temple of the Old Testament and the temple of the New Testament believers is helpful.
This is one of the more helpful volumes available on the ministry of the Holy Spirit. This would be a tremendous resource for group Bible studies, individuals and pastors who want to help refine and shape their understanding of God the Spirit. God's presence has massive implications for New Testament believers as they seek to display the glory of God each and every day.