Part Five – Gen. James Green
“Full Life Study Bible,” N.T., NIV, page 232 states:
“All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:4).
Speaking in tongues, or glossolalia (from Gk glossais lalo), was considered by NT Christians as a God-given sign accompanying the baptism in the Holy Spirit (see Ac 2:4; 10:45-47; 19:6). This Biblical pattern for the Spirit-filled life is still valid for us today.
(1) TONGUES AS a manifestation of the Spirit. Speaking in tongues is a supernatural manifestation of the Holy Spirit, i.e., a Spirit-inspired utterance whereby believers speak in a language (Gk glossa) they have never learned (Ac 2:4; I Co 14:14-15). It may be in existing spoken human languages (Ac 2:6) or in languages unknown on earth (cf. I Co 13:1). It is not “ecstatic speech,” as rendered in some translations, for the Bible never uses the term “ecstatic utterance” to refer to speaking in tongues.
(2) Tongues as a sign. Speaking in tongues is an inspired utterance whereby the believer’s spirit and the Holy Spirit join in verbal praise and/or prophecy. God linked speaking in tongues with the baptism in the Spirit from the very beginning (Ac 2:4), so that the 120 believers at Pentecost, and believers thereafter, would have an experiential confirmation that they have indeed received the baptism in the Holy Spirit (cf. Ac 10:45-46). Thus, this experience could be objectively validated as to place and time of reception. Throughout the history of the church, whenever tongues as a confirming sign has been denied or lost from view, the truth and experience of Pentecost has been distorted or ignored entirely.
(3) Tongues as a gift. Speaking in tongues is also described as a gift of the Holy Spirit to the believer (I Co 12:4-10). This gift has two main purposes: (a) Speaking in tongues accompanied by interpretation is used in public worship to communicate the content of the utterance to the congregation, so that all may enter into Spirit-directed worship, praise, or prophecy (1 Co 14:5-6,13-17). (b) Speaking in tongues is used by the believer to speak to God in his or her personal devotions and thus to build up one’s spiritual life (I Co 14:4). It means speaking at the level of the spirit (14:2,14) for the purpose of praying (14:2,14-15,28), giving thanks(14:16-17), or singing (14:15; see I Co 14, notes; see article on SPIRITUAL GIFTS FOR BELIEVERS, pg. 350; will be discussed in next section).
SPIRITUAL GIFTS FOR BELIEVERS
“NOW TO EACH ONE the manifestation of the Spirit is given for the common good” (1 Cor. 12:7, NIV).
Pages 350, 351 in “Full Life Study Bible” (NIV) present a Biblical outline of the Spiritual Gifts that God has prepared for His people.
GENERAL PERSPECTIVE
THE HOLY SPIRIT is manifested through a variety of spiritual gifts given to believers (I Co 12:7). These manifestations of the Spirit are intended for the building up and sanctification of the church (I Co 12:7; 14:26). These spiritual gifts are not the same as the gifts and ministries mentioned in Ro 12:6-8 and Eph 4:11, whereby a believer receives the power and ability to minister in a more permanent manner in the church. The list in I Co 12:8-10 is not necessarily exhaustive, and the gifts may occur in various combinations.
(1) The manifestations of the Spirit are given according to the Spirit’s will (I Co 12:11) when need arises and according to the believer’s eager desire (12:31; 14:1).
(2) Some gifts may be manifested through an individual on a regular basis, and a believer may have more than one gift to minister to particular needs. The believer ought to desire “gifts,” not just one gift (I Co 12:31; 14:1).
(3) It is unscriptural and unwise to assume that because someone exercises a spectacular gift, that person is more spiritual than one who has less spectacular gifts. Furthermore, possessing a gift does not mean that God approves of all a person does or teaches. Spiritual gifts must not be confused with the fruit of the Spirit, which relates more directly to Christian character and sanctification (Gal 5:22-23).
(4) The Spirit’s manifestation through gifts may be counterfeited by Satan or false workers disguising themselves as servants of Christ (Mt 7:21-23; 24:11, 24; 2 Co 11:13-15; 2 Th 2:8-10). The believer must not believe every spiritual manifestation, but ought to “test the spirits to see whether they are from God, because many false prophets have gone out into the world” (I Jn 4:1; cf. I Th 5:20-21).
INDIVIDUAL GIFTS
IN I CO 12:8-10, Paul lists a variety of gifts that the Holy Spirit gives to believers. Though he does not define their characteristics here, we can glean from other passages of Scripture what they might be.
(1) Message of wisdom. This is a wise utterance spoken through the operation of the Holy Spirit. It applies the revelation of God’s Word or the Holy Spirit’s wisdom to a specific situation or problem (Ac 6:10; 15:13-22). It is not, however, the same as having the wisdom of God for daily living. This is obtained by diligent study and meditation on God’s ways and Word, and by prayer (Jas 1:5-6).
(2) Message of knowledge. This is an utterance inspired by the Holy Spirit that reveals knowledge about people, circumstances, or Biblical truth. It is often connected closely with prophecy (Ac 5:1-10; 10:47-48; 15:7-11; I Co 14:24-25).
(3) Faith. This is not saving faith, but a special supernatural faith imparted by the Holy Spirit that enables the Christian to believe God for the extraordinary and miraculous. It is a faith that moves mountains (I Co 13:2) and is often found in combination with other manifestations such as healings and miracles (Mk 11:22-24; Lk 17:6). It also may refer to a special gift by which one inspires faith in members of the congregation.
(4) Gifts of healing. These gifts are given to the church to restore physical health by supernatural means (Mt 4:23-25; 10:1; Ac 3:6-8; 4:30). The plural (“gifts”) indicates healing of various illnesses and suggests that every act of healing is a special gift of God. Although gifts of healing are not given to every member of the body in a special way (cf. I Co 12:11, 30), all members may pray for the sick. When faith is present, the sick will be healed. Healing may also come as a result of obedience to the instructions of Jas 5:14-16.
(5) Miraculous powers. These are deeds of supernatural power that alter the normal course of nature. They include divine acts in which God’s kingdom is manifested against Satan and evil spirits.
(6) Prophecy. We must distinguish between prophecy as a temporary manifestation of the Spirit (I Co 12:10) and prophecy as a ministry gift of the church (Eph 4:11). As a ministry gift, prophecy is given only to some believers, who must then function as prophets within the church. As a spiritual manifestation, prophecy is potentially available to every Spirit-filled Christian (Ac 2:17-18).
Concerning prophecy as a spiritual manifestation:
(a) Prophecy is a special gift that enables a believer to bring a word or revelation directly from God under the impulse of the Holy Spirit (I Co 14:24-25, 29-31). It is not the delivery of a previously prepared sermon,
(b) In both the OT and the NT, prophecy is not primarily foretelling the future, but proclaiming God’s will and exhorting and encouraging God’s people to righteousness, faithfulness, and endurance (14:3).
(c) The message may expose the condition of a person’s heart (14:25) or offer strengthening, encouragement, comfort, warning, and judgment (14:3, 25-26, 31)…
(7) Distinguishing between spirits. This gift is a special Spirit-given ability to properly discern and judge prophecies and to distinguish whether or not an utterance is from the Holy Spirit (see I Co 14:29; I Jn 4:1). Toward the end of the age when false teachers (see Mt 24:5) and distortion of Biblical Christianity will greatly increase (see I Ti 4:1), this gift will be [and is!] extremely important for the church.
(8) Speaking in different kinds of tongues. Concerning “tongues” (Gk glossa, meaning language) as a supernatural manifestation of the Spirit, the following must be pointed out:
(a) Tongues may be an existing spoken language (Ac 2:4-6) or a language unknown on earth, e.g., “tongues…of angels” (I Co 13:1; see ch. 14; see article on SPEAKING IN TONGUES, p. 232). Such speech has not been learned and is often unintelligible both to the speaker (14:14) and to the hearers (14:16).
(b) Speaking in tongues involves the human spirit and the Spirit of God intermingling so that the believer communicates directly to God (i.e., in prayer, praise, blessing, or thanksgiving), giving expression or utterance at the level of one’s spirit rather than the mind (I Co 14:2,14) and praying for oneself or others under the direct influence of the Holy Spirit apart from the activity of the mind (cf. I Co 14:2, 4, 15, 28; Jude 20)…
(9) Interpretation of tongues. This is the Spirit-given ability to understand and communicate the meaning of an utterance spoken in tongues. When interpreted for the congregation, tongues function either as a directive to worship and prayer or as prophecy. The body of believers can then participate in this Spirit-inspired revelation. Interpreted tongues can thus be a means of edification as the whole congregation responds to the utterance (cf. 14:6, 13). The gift may be given to the one who speaks in tongues or to someone else. Those who speak in tongues should pray also for the gift of interpretation (I Co 14:13).