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The Holy Spirit - His nature and working

The Holy Spirit Dwells in the Assembly

Published since 30. Apr. 2025

The New Testament presents two important truths about the Holy Spirit: first, that the Holy Spirit resides within every believer, and second, that this Spirit also dwells within the entire assembly of the redeemed. The account of the Spirit's arrival on Earth in Acts 2 illustrates this dual concept. We see that the Spirit appeared as fiery tongues resting on each individual present, while simultaneously, a violent wind filled the entire house (Acts 2:2-3). This imagery highlights the personal aspect of the Spirit's presence and the communal aspect. Let's take a closer look at the presence of the Spirit in the assembly.

Understanding the Assembly of God

The term "assembly" translates from Greek to literally mean "called out ones." Other translations may use the words "congregation" or "church," but the specific choice of translation is not crucial. However, using the term "assembly" can provide a clearer understanding.

The "called out ones" refer to people God has called out from this world and united with His Son. In the Old Testament, God sometimes describes believers as "my children." At that time, there was no unifying bond among them. This is why, in John 11:52, it is stated that the Lord Jesus would gather "the scattered "children of God into one."

The assembly of God consists of individuals who have been called out and united with the Lord Jesus, resulting in a connection with one another. The New Testament reveals various aspects of this assembly:

  • It encompasses all believers from the day of Pentecost in Acts 2 until the return of the Lord Jesus (e.g., Eph 1:22; 5:25).
  • It represents the sum of all believers living on earth at any given time (e.g., Acts 20:28).
  • It also refers to local assemblies in specific locations (e.g., 1 Cor 1:2). These are not independent; each represents the whole.

God uses different images to help us understand the concept of the assembly, each illustrating a partial aspect of this truth, as we cannot fully grasp the entirety of what God means by the assembly. The best-known images include:

  • A house: God conveys that He has found a dwelling place within the assembly, highlighting the idea of dwelling.
  • A bride: This image illustrates our close and unbreakable union with the Lord Jesus, emphasizing love.
  • One body: This image stresses unity, showing that all who belong to the assembly are connected to the Lord Jesus and to one another.
  • A candlestick or lamp: God describes our mission on earth as spreading divine light, focusing on the thought of testimony.

Considering our topic, it is important to examine the relationship of the Holy Spirit with the assembly. The Spirit of God is connected to all four images. We are introduced to the blessings associated with each image and the practical responsibilities that come from these blessings.

A) The Holy Spirit and the House of God

The letters of the New Testament present the house of God from two perspectives:

1. The House of God as a Growing Building:

The house of God is envisioned as a building that continues to grow until the Lord comes to take His assembly to Himself. At that point, the last stone will be added, and the house will be complete. The foundation of this building is the Lord Himself (Matthew 16:18; 1 Corinthians 3:11). In 1 Peter 2:4-6, God is described as the master builder. Similarly, in 1 Corinthians 3:10-13, we see this building as being the responsibility of man. When God builds, only genuine and living stones are added. Unfortunately, many useless materials that will not last are often used when humans build.

2. The House of God as a Completed Structure:

The house of God is also depicted as a structure that is already complete and in which God dwells. This is what Paul refers to in Ephesians 2:22: “In whom you also are being built together for a dwelling place of God in the Spirit.” God resides in this house, and He does so "in the Spirit." This house must possess certain characteristics that correspond to God, and it is the work of the Holy Spirit to cultivate these characteristics within us. Here are three of these characteristics:

1. "Holiness:

This principle" s established in the Old Testament: "Your house is holy, O Lord, forever" (Psalm 93:5). While this primarily refers to the earthly house of God (the temple), it certainly applies to the spiritual house of God in the New Testament. The house of God is described as a "holy temple" (Ephesians 2:21). God can never be associated with anything that does not reflect His holiness in every aspect. A clear illustration of this can be found in Jacob's life. When called by God to go to Bethel to build an altar, he realized he could not do so while connected to the idols in his household. He instructed his family to put away their foreign gods, purify themselves, and change" their clothing (Genesis 35:1-5). Bethel means "house of God," which emphasizes its holiness even in the first book of Moses.

The "Holy" Spirit is responsible for "bringing" about practical holiness in us. We are "chosen through the sanctification of the Spirit" and "chosen for salvation in the sanctification of the Spirit" (1 Peter 1:2; 2 Thessalonians 2:13). In our position, we are already "holy and faithful," but the Spirit of God works within us to help us live in a way that aligns with God's holiness.

2. Dependency:

This characteristic is also hinted at in the Old Testament: "My house will be called a house of prayer for all nations" (Isaiah 56:7). The Lord Jesus Himself quoted this passage during His time on earth (Mark 11:17). In prayer, we express our dependence on God. There is no room for self-authority in the house of God. The Holy Spirit fosters this dependence in us, guiding us to pray "in the Spirit" (Ephesians 6:18; Jude 20). "As a result," we do not act on our strength but instead wait for everything from God.

3. Service:

This may be the most significant characteristic of the house of God. In the Old Covenant, the Tabernacle and the Temple were places of worship. This is why Peter describes us as being built up as a spiritual house, “a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). As holy priests, our service is directed towards God. Our worship is our service in the sanctuary, where we focus on the sacrifice of the Lord Jesus and present Him to the Father with thanks and reverence.

When the Lord Jesus was on earth, He explained to a sinful woman that the Father seeks worshippers (John 4:23). God does not compel anyone to worship; rather, He desires the willingness of our hearts in response to His great gift. God cares deeply about how we worship. The Lord Jesus stated, "God is Spirit, and those who worship Him must worship in spirit and truth" (John 4:24). This is the correct way to worship. Here, once again, the Holy Spirit guides us to and in worship. This is true for personal worship and when we come together to praise, give thanks, and adore God.

It is important to clarify that while we pray and worship in the Spirit, we do not address our prayers and worship directly to the Spirit. We do not find instances of people praying to the Holy Spirit throughout the New Testament. Instead, we direct our prayers to God the Father or the Lord Jesus, and we can do so in and through the Spirit. This distinction is significant.

B) The Holy Spirit and the Bride of Christ

The assembly holds infinite value for the Lord Jesus. It is the precious pearl described in Matthew 13:45-46, for which He gave everything. Ephesians 5:25 clearly states that He gave not only all He had but "Himself." His motive was love: "Christ loved the congregation and gave Himself for them." This creates a bond of love and inseparability that connects Christ to His assembly.

In Revelation, the assembly is depicted as both "the bride" and the "wife of the Lamb." John, the seer, is told, “Come, I will show you the bride, the Lamb’s wife.” (Revelation 21:9, NKJV). These two images are closely related, and it is no coincidence that the image of the "bride" is used first, followed by that of a woman. The imagery of a bride and bridegroom emphasizes the love that binds them together. In the context of a husband and wife, the depth and unbreakable nature of their relationship stand out. This union between Christ and His congregation highlights both sides of this connection.

He loves His congregation and longs for them to be glorified with Him. The bride's response is found at the end of Revelation: “And the Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely.” (Revelation 22:17). The Spirit dwells in the congregation actively influences our hearts to beat in love towards the Lord Jesus and eagerly await Him. His promise is: "I am coming soon." The bride, empowered by the Spirit, cries out, "Come!" We can trust Him with the timing of this coming. However, the practical question for us is whether we genuinely expect His return every day and whether we love His appearing.

A fitting illustration of this ministry of God's Spirit is found in Genesis 24, where Abraham sends his servant to find a bride for Isaac. After God has worked in Rebekah's heart, she follows Abraham's servant and becomes Isaac's wife. One can only imagine the conversation they had on the journey. We can be sure that the servant described Isaac's qualities in such vivid terms that Rebekah wished to belong to him. When she finally sees a man approaching from a distance, she immediately suspects it to be Isaac.

In the servant's ministry, we see a reflection of the Holy Spirit's role. He is with us and preparing us for the glorious moment when we will see our beloved Bridegroom face-to-face for the first time. The Holy Spirit engraves the glories and beauties of our Lord in our hearts so that we can respond to Him in love and affection. It is said of Isaac and Rebekah: “Then Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother’s death.” (Genesis 24:67). This bond of love will also connect us to our heavenly Bridegroom for all eternity, a connection that is already being formed today through the work of the Holy Spirit.

Returning briefly to Revelation 22, we see that the bride's call for the coming of the Bridegroom has significant implications for others. Two groups are addressed in this passage:

  1. Those who hear the call but have not yet waited or joined in the call. We can encourage these believers through our own waiting on the Lord to deepen their relationship with Him.
  2. Those who have not yet come to Him at all. Before they can call out, "Come!" they must first approach Him so that He can quench the thirst of their souls. The thought of our Lord's imminent return inspires us to care for those who are still unbelievers so they can be saved before His coming and not be eternally lost.

Thus, the Holy Spirit awakens in us, His bride, not only a love for our Bridegroom but also for fellow believers and, ultimately, the lost.

C) The Holy Spirit and the Body of Christ

In discussing the assembly as the body of Christ, God emphasizes the thought of unity. As children of God, we not only have a personal relationship with our Savior and Lord, but we are also united with Him and, consequently, with one another.

The letter to the Ephesians illustrates this idea clearly. For instance, Ephesians 1:22-23 highlights the connection between the head and the body: “And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” Additionally, Ephesians 2:15-16 clarifies this connection by speaking of believers, whether they come from Jewish or Gentile backgrounds: “…that He might create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross…”.

The foundation of this unity is anchored in the Lord's work on the cross. To understand when and how this unity was created, we can refer to 1 Corinthians 12:13, which provides the answer. This unity was established by the Holy Spirit. The verse states: “For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.” Here, we encounter the baptism with the Holy Spirit, which" unfortunately is often surrounded by misunderstandings and misinterpretations.

The Baptism with the Holy Spirit

What does God say about this in His Word? His teachings are clear.

First, we learn from 1 Corinthians 12:13 that baptism with the Holy Spirit is a communal blessing, not a personal one. This fundamental point helps clear up many misunderstandings. Through the one Spirit, we are all baptized into one body. It is not just the individual believer baptized with the Spirit, but all believers collectively. While it is true that the individual believer receives the Spirit dwelling within them, this "indwelling" is never referred to as "baptism."

Secondly, we note that the baptism of the Spirit is mentioned seven times in the New Testament. In all four Gospels, John the Baptist foretells that the Lord Jesus would come to baptize with the Holy Spirit (see Matthew 3:11, Mark 1:8, Luke 3:16, and John 1:33). In these passages, the baptism with the Spirit is presented as a future event from John's perspective. In Acts 1:5, the Lord announces this event as imminent. In Acts 11:16, Peter reflects on this event, and 1 Corinthians 12:13 explains it further.

This leads us to our third point: the baptism with the Holy Spirit is clearly a one-time event. In 1 Corinthians 12:13, the verb tense indicates a completed action in the past. The baptism of the Spirit is unique and does not occur daily. When did this event take place? There is no doubt that it occurred at Pentecost when the Holy Spirit descended upon the earth (Acts 2). Pentecost is rightly described as the birth of the assembly—the moment when the one body was formed, which still exists today. The Holy Spirit serves as the unifying power and bond of the assembly of God. We are not united by water baptism, a profession of faith, or any other means, but by the Holy Spirit.

Today, when people accept the Lord Jesus in faith, they receive the Holy Spirit, who dwells within them. At the same time, they are added to the assembly of the living God. However, this addition is never referred to as "baptism." Instead, the Book of Acts mentions terms like "receiving" and "falling" but not "baptizing" (see Acts 2:38; 8:15-16; 10:44; 19:2, 6). Only those possessing the Spirit can belong to the one body, the assembly. This is why 1 Corinthians 12:13 also states that we "have all been imbued with one Spirit." This indicates the individual believer's possession of the Spirit of God.

Fourthly, let us examine the expression "baptism with the Holy Spirit." Some Christians claim that the Spirit is the one who baptizes in this context. This misunderstanding leads to several erroneous interpretations. However, the facts, as clearly stated in the Gospels, show that the Lord Jesus Himself is the baptizer. In all the various baptisms described in the New Testament (such as Christian baptism, the baptism of John, baptism with fire, and baptism with the Holy Spirit), we can identify four essential elements:

  1. The baptizer, who is undeniably Christ: "It is He who baptizes with the Holy Spirit" (John 1:33).
  2. The individuals being baptized, which refers to the believers gathered together in the house during Acts 2. In that moment, the body was formed, and anyone who now believes in the Lord Jesus is added to this body.
  3. The "element" into which we are baptized is the Holy Spirit. The phrase "baptize with the Holy Spirit" can also be translated as "baptize in the Holy Spirit" (as noted in John 1:33).
  4. The reason for baptism is the formation of the one body, the assembly.
  5. Let us explore why, in Matthew 3 and Luke 3, the baptism with the Holy Spirit is directly connected to the baptism with fire, while other passages discussing the baptism with the Holy Spirit do not mention baptism with fire. The explanation is that John the Baptist references both events without indicating that they would occur at completely different times. A similar example can be found in relation to the resurrection in John 5:28-29.

In the Scriptures, fire is often a symbol of judgment, so the baptism with fire signifies the coming judgment associated with the Lord's second coming to this Earth. At that time, Christ will gather the wicked and cast them into the fire of judgment, like chaff. An esteemed Bible commentator notes, "John the Baptist summarizes two important aspects of Christ's first and second coming in one sentence. Everything that might transpire between these two events was hidden from his understanding... Nowhere in Scripture do we find a basis for labeling what occurred on the day of Pentecost as a baptism of fire. This event was not one of judgment but rather an outpouring of God's grace" (R. Brockhaus).

Maintaining the Unity of the Spirit

The unity of all God's children is a truth that can only be seen through faith. Unfortunately, we often stray far from this reality in our practical lives. However, our shortcomings do not alter the fact that God still perceives the assembly today as "one body." As stated in Ephesians 4:4, "There is one body." This truth remains unchanged. At the Lord's Table, we have the unique privilege of expressing this unity practically. The bread symbolizes the unity of all God's children on earth. As we read in 1 Corinthians 10:16-17, “The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread.” It is a profound blessing to belong to this one body.

God offers us this blessing and associates it with our practical responsibility. This principle holds true in this context as well. It is wonderful to recognize that the Holy Spirit is the unifying bond of all God's children and that this one body was brought together through His presence on earth. However, this realization also brings a significant practical responsibility. In Ephesians 4:1-3, the apostle Paul urges us: “I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, endeavoring to keep the unity of the Spirit in the bond of peace.” It is important to note that we are not discussing the unity of the body itself. This unity exists and does not require preservation in that sense; it cannot be destroyed. God views believers as one body united with the Head in heaven. Yet, the practical aspect presents us with the challenge of maintaining what Paul calls the "unity of the Spirit."

This unity does not stem from our personal spirits or from being "one" in a specific opinion or creed. While other scriptures encourage us to be "of one mind," which is the "mind of Jesus Christ" (see Philippians 4:2; 2:5), that is not the focus here. In Ephesians 4, Paul refers to the unity established by the Holy Spirit on the day of Pentecost, which encompasses all members of the body.

The Spirit has created this unity, and our responsibility is to preserve it. Preserving unity does not entail creating or manufacturing it; rather, it involves realizing it practically. The unity brought about by the Spirit cannot be destroyed; it continues to exist today. The pressing question is whether we live out this unity in practice or pretend it does not exist.

So, how can we preserve this unity in a time marked by division and discord? In the confusion of our contemporary world, is there a way to actively demonstrate this unity? God will always reveal a path if we sincerely seek His will. He would not call us to maintain the unity of the Spirit if it were unattainable. There is indeed a way.

One response to this question suggests: "Is there any other way than to sever ties with all human 'bodies' in obedience to God's Word, for the glory of our glorified Head? Then, as simple members of the Body of Christ and nothing more, guided by the Holy Spirit, we can manifest unity where it is scripturally possible: at the Lord's Table (1 Corinthians 10:15-22). Even if only two or three gather in this manner, they will preserve the unity of the Spirit in the bond of peace and represent the body of Christ in that location" (H.L. Heijkoop).

Maintaining the unity of the Spirit entails recognizing all members of the body of Christ as such while simultaneously rejecting any other (human) memberships. Even today, it remains possible to act in accordance with God's will and the principles outlined in His Word.

D) The Holy Spirit and the Candlestick

In the book of Revelation, the assembly is primarily portrayed as having responsibilities. This text focuses less on the assembly as it exists within God's counsel and its blessings and more on its duties. This aspect is especially evident in chapters 2 and 3, where we encounter seven local assemblies, each receiving a specific message from the Spirit of God. These seven assemblies are symbolized by candlesticks, as stated clearly in the introduction to Chapter 1, verse 20: "The seven candlesticks are seven assemblies."

A candlestick (or lamp) has the purpose of emitting light. Thus, it is the responsibility of the assembly to radiate divine light here on earth. Believers are individually called to shine as lights in the world (see Matthew 5:14 and Philippians 2:15), but collectively, we also must share this divine light. The Lord Jesus Himself walks among the seven golden candlesticks (i.e., the assemblies) to assess how well we are meeting this responsibility.

In Revelation chapters 2 and 3, we see that those assemblies in Asia Minor failed to fulfill their obligations despite the Spirit of God's warnings.

The repeated phrase "He who has an ear, let him hear what the Spirit says to the congregations" is also significant for us. It is noteworthy that the Spirit does not only address each individual assembly but speaks to everyone. The seven messages in Revelation chapters 2 and 3 are relevant and urgent. Written at the onset of apostasy, they carry great importance for us today as we find ourselves at the conclusion of this period.

It is not possible to fully interpret these messages within the scope of our considerations. However, we will briefly recall their core messages and reflect on what the Spirit has to say to us today. There are five messages of exhortation and two messages of encouragement.

 a) Messages of Exhortation

  • The assembly in Ephesus is reproached for having left their first love. This first love is the best. The Spirit also asks us to examine to whom our affections belong: Is it the world, ourselves, or the Lord?
  • The assembly in Pergamos is warned against false and strange teachings that do not center on the Lord Jesus. The Spirit warns us against ideas that do not bring us closer to Him.
  • In Thyatira, the great danger was idolatry and spiritual fornication. The Holy Spirit warns us about connections that may not be pleasing to the Lord Jesus and could become a snare for us.
  • The assembly in Sardis was characterized by the perception of being alive, even though it was spiritually dead. The Spirit draws our attention to the danger of formalism; dead forms reflect hypocrisy and do not please our Lord.
  • In Laodicea, lukewarmness, tolerance, and indifference marked the assembly. We must heed the Spirit's warnings about these issues that also threaten us.

b) Messages of Encouragement

  • The believers in the assembly in Smyrna faced suffering and persecution. The Lord encourages them by reminding them that He knows their circumstances. Even if we are not facing persecution, the Spirit wants to keep the thought of the Lord's presence alive in our hearts at all times.
  • The believers in the assembly in Philadelphia are encouraged as the Lord reminds them of the sources of help they have in Him. He also introduces them to His coming. We, too, are waiting for the Lord's return and can expect everything from Him while we are still here.

"He who has an ear, let him hear what the Spirit says to the congregations!" Only by doing this can we, as local assemblies, fulfill our task of spreading divine light.

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