One has to consider,
How did God move into you in the first place? He dwells in you… but how?
Did He force his way into you? Is God a God of force?
No, God will not force His way into anyone--
1. BAPTISM OF THE HOLY SPIRIT UNIVERSAL AMONG CHRISTIANS.
One of the prevailing misconceptions of the baptism of the Holy Spirit is the notion that it is a special ministration enjoyed by only a few Christians. On the contrary, the Scriptures make it plain that every Christian is baptized by the Holy Spirit at the moment of salvation.
Salvation and baptism are therefore coextensive, and it is impossible to be saved without this work of the Holy Spirit. This is expressly stated in the central passage on the doctrine, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”
It is evident from this passage that all Christians are baptized by the Holy Spirit, and that all who enter the number of the body of Christ do so because they are baptized by the Spirit. It may be noted that this passage is found in an epistle addressed to a church which is guilty of gross sins, of factions, and defection from the faith. Yet they are reminded that they are baptized by the Spirit.
This work of the Spirit is not directed toward those who are free from guilt, nor is it held high as an objective or height to reach.
It is rather stated to be the universal work of the Spirit in every believer. often mentioned (Acts 2:47; 1 Cor 6:15; 12:12-14; Eph 2:16; 4:4, 5, 16; 5:30-32; Col 1:24; 2:19). Christ is revealed as Head of His body (1 Cor 11:3; Eph 1:22, 23; 5:23, 24; Col 1:18). The work of Christ nurturing His body is mentioned in at least three passages (Eph 5:29; Phil 4:13; Col 2:19). The sanctification of the body of Christ is revealed in Ephesians 5:25-27, and indirectly is inferred in many other passages. Extended Scriptures are also found on the doctrine of the gifts of Christ to His body (Rom 12:3-8; 1 Cor 12:27, 28; Eph 4:7-16). The doctrine of the Church as the body of Christ is a major doctrine of the New Testament.
The work of baptism assures the unity of the various members of the body. Without regard as to race or culture, all true believers are united in a living union in the body of Christ. Frequent mention is made of this fact in Scripture, and its basis is the baptism of the Spirit. The union effected, however, is not one in which individuals are lost in the mass. It is rather a sovereign assignment of God, in which every believer is given his distinct place in the body of Christ. Every believer is essential to the harmony and perfection of the whole. The body is “fitly joined together” (Eph 4:16). An understanding of the basic doctrine of the baptism of the Holy Spirit is necessary, then, to comprehending not only the origin of the Church, but also its working and sovereign arrangement.
3. BAPTISM INTO CHRIST.
Intimately connected with the fact that baptism by the Spirit brings the believer into the body of Christ is the inseparable truth that baptism also places the believer in Christ Himself. This truth was anticipated by Christ when He pronounced the words, “At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:20). The “ye in me” relationship was accomplished through the baptism of the Spirit. The importance of this position and the extent of its implications can hardly be overemphasized.
Before salvation, the individual was in Adam, partaking of Adam’s nature, sin, and destiny. In salvation, the believer is removed from his position in Adam, and he is placed in Christ. All the details of his salvation spring from this new position. His justification, sanctification, deliverance, access to God, inheritance, and glorification are actual and possible because of the believer’s position in Christ. Failure to recognize the importance and significance of this doctrine has issued in many false teachings and has denied to many Christians the joy of their salvation.
Baptism into Christ is primarily identification.
The believer is identified with Christ in His righteousness, His death, His resurrection, and His glorification. The much disputed passage of Romans 6:1-4, if approached with these doctrines in mind, becomes a plain declaration of the identification of the believer with Christ in His supreme work of death and resurrection: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:3-4). Before water baptism could be administered to converts, the glorious reality of identification with Christ was already a fact, made real the moment of saving faith. Having been joined to Christ by the baptism of the Spirit, the believer is identified with the work of Christ on the cross and His triumph in resurrection. Water baptism is the symbol of the baptism of the Spirit which effected the identification, but it is not the portrayal of the result of this identification, nor of the process of salvation. It is a sad reflection on the church’s spiritual discernment to observe the historic emphasis upon the sacrament without the recognition of the baptism of the Holy Spirit which it should represent. In human hands the sacrament has become a divisive force in the church instead of the portrayal of the unity of the body of Christ and its identification with Christ. How important and how precious is the truth that the believer is in Christ Himself with all that this position entails.
Like you brother-I don't claim to know all the answers to life's questions
J.