The Controversy of Tongues

What Does The Bible Say About Speaking In Tongues?

Cyril Opoku

Quest Publications

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Quest Publications

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Rev. Date: 29-Nov-13 (Kindle Edition)

Scripture taken from the King James Version of the Bible.

Scripture taken from the Amplified Bible, Copyright © 1954, 1958, 1962,

1964, 1965, 1987 by The Lockman Foundation. Used by permission.

Scripture taken from The Message. Copyright (c) by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

The following Bible Versions have been used throughout this book, and wherever used, the version is indicated by its abbreviation in parenthesis:

AMP - The Amplified Bible

GNB - Good News Bible

GSNT - Goodspeed New Testament

GW - God’s Word Translation

ISV - International Standard Version

JPS - Jewish Publication Society Bible

KJV - King James Version

MSG - The Message Bible

NKJV - New King James Version

YLT - 1898 Young’s Literal Translation

All Greek and/or Hebrew words and their meanings are taken from Strong’s Hebrew and Greek Dictionaries.

All emphasis in biblical quotations of the various translations are the Author’s.

Table of Contents

Recommendation

Dedication

Forward

Introduction

Not By Might, Nor By Power

Two Sundays, Two Stories

Resurrection Sunday

Receive Ye the Holy Ghost!

The Holy Spirit and New Birth

Baptized Into One Body By His Spirit

More to Come

Pentecost Sunday

The Union of Law and Grace

Power From On High

The Holy Ghost Baptism

Water Baptism versus Holy Ghost Baptism

The Spirit Upon

Glossolalia

The Doctrine of Initial Evidence

The Household of Cornelius

The Twelve Ephesian Disciples

The Samaritan Believers

The Apostle Paul

Babel Revisited

Babel versus Pentecost

What Is The Point?

Conversion and Baptism into the Holy Spirit

Two Events, Two Groups

Wrong Translation or Wrong Interpretation?

Important Distinctions

The Initial Evidence Controversy

Tongues as Initial Evidence

An Embodiment of Spirit Baptism?

A Mark of Spirituality?

An Unbalanced Doctrine?

Scriptural Controversies

1. “Do All Speak With Tongues?”

The Gift of the Holy Ghost

The Gift of Tongues

Do All Speak With Tongues?

They Shall Speak With New Tongues

2. “Has Tongues Ceased?”

Understanding the Context

Why Tongues Has Not Ceased

“Understanding” Tongues

Not Everyone Understood Pentecost Tongues

More Than Mere Foreign Languages

Praying Tongues

Prophetic Tongues

Pentecost-Type of Tongues

So What About Today’s Tongues?

Face To Face With A Tongues Critic

Critique #1: Tongues Was Not The Result Of Asking

My Response to Critique #1:

(1) For God’s will/promises to happen, someone MUST pray!

(2) The disciples prayed BEFORE Pentecost happened!

(3) The promises of God are only actualized in the lives of those who appropriate it by prayer.

(4) Importunity is the nature of true prayer

(5) It is UNSCRIPTURAL to TARRY for the Holy Ghost

Critique #2: ALL Believers Have The Holy Spirit Baptism

My Response to Critique #2:

(1) The Holy Spirit Indwells the Believer at Conversion

(2) Baptism into the Body of Christ is NOT THE SAME as Holy Spirit Baptism

(3) NOT ALL believers were baptized at Pentecost

(4) Spirit Baptism is NOT a requirement for salvation

(5) The Holy Spirit baptism is for ALL who are thirsty

Critique #3: Speaking In Tongues Was NOT The Result Of Being Baptized By The Spirit

My Response to Critique #3:

(1) Spirit-baptized and Spirit-filled can be synonymous

(2) Spirit-infilling is the continuous phase of Spirit baptism

(3) The Baptism of the Holy Spirit is NOT into Tongues

(4) Speaking in tongues is the INITIAL physical evidence of Spirit Baptism

(5) The Fruit of the Spirit is NOT the Bible evidence of Spirit Baptism

Critique #4: Today’s Tongues Cannot Be That Of Pentecost

My Response to Critique #4:

(1) The Tongues debate is not rooted only in Acts chapter 2

(2) Not everyone understood the Tongues at Pentecost

(3) Pentecost-Type of Tongues is still in manifestation today as it was at Pentecost

(4) On Tongues in a Prayer Meeting

Critique #5: Pentecost Tongues Was Used to Preach to Foreigners

My Response to Critique #5:

(1) The claim that tongues was used for preaching on the Day of Pentecost is preposterous!

(2) Pentecost Tongues was used by God as a sign, not a preaching tool

Critique #6: Tongues Advocates Use Tongues To Judge Their Spirituality

My Response to Critique #6:

(1) Speaking with tongues is the BIBLE evidence of Spirit Baptism

(2) Who is really “more spiritual”?

(3) Speaking with tongues is not a mark of spiritual maturity

(4) We must make righteous judgment

Critique #7: Today’s Tongues Is Not From The Holy Spirit

My Response to Critique #7:

(1) Who is speaking according to “This Word”?

(2) What blasphemy against the Holy Spirit really is.

(3) The church at Corinth: Was their tongues from the Holy Spirit?

FINAL WORDS:“It Does Not Make Sense To Say Things You Don’t Understand!”

A Deliberate Act of God

Understanding the Confusion

The Science of It All

You Be the Judge

Receiving The Baptism In The Holy Spirit

(1) Steps to Receiving the Baptism in the Holy Ghost

(2) Important Things You Must Know

(3) Hindrances to Receiving

About the Author

Also By Cyril Opoku

ACKNOWLEDGEMENTS

Recommendation

I am very proud to recommend to every Christian, “THE CONTROVERSY OF TONGUES”, a powerful book authored by Cyril Opoku, the youngest member of the team of deacons of Living Word Assembly of God Church, Toronto, Canada. The book is written in defense of the validity of “Speaking in Tongues” as an important aspect of the ministry of the Holy Spirit, predicted by the Old Testament prophet Joel (Joel 2: 28-29).

The author, a part-time student of The Global University, majoring in Christian Ministry, is also the leader of the Prayer Ministry of our Church. Cyril preaches the word of God under the anointing of the Holy Spirit with great insight into the Word of God.

I highly recommend this book to any follower of Christ who has been told that speaking in tongues was meant for the early church and has therefore ceased to operate in the Church today[1]. This book will also encourage believers who by the grace of God are exercising this gift in their personal prayer life and are being used to edify the body of Christ. I bring to mind, Paul’s admonition, “Therefore brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order.” (1 Corinthians 14: 39-40 NKJV)

Joseph Osei-Amoah (Rev.)

Senior Pastor

Living Word Assembly of God Church

Toronto, Canada

1 (1Corinthians 13: 8-10 NKJV) “Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. 9 For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away.”

Dedication

I dedicate this book to the Holy Spirit, Who has been my constant Companion, and Motivator, in writing this Book.

May our communion last for all eternity!

***

I also dedicate this book to

Mr. Patrick Atta Opoku

& Mrs. Justina Opoku.

This book is one of the fruits of your godly upbringing.

May you live long to see many more of such fruits from all your children!

***

Cyril Opoku

********************

Forward

A book disputing critics of a gift of God and its manifestations is no small feat. Quite often, some of those critics boast of high academic laurels, and probably, long years of ministry. Many times too, the criticism and denials stem from doctrinal divide—the Pentecostal charismatics who are quick to embrace the gifts and manifestations of the Holy Spirit, and their traditional and Orthodox brethren who are equally quick to deny and deride the same. The truth of the matter is that many Christians have little understanding of the Holy Spirit and His work in the Church and the world.

Some denominations do not even mention the Holy Spirit, let alone acknowledge Him in their gatherings or ministry. Yet He is the One given to us, individuals and the Church alike, as our Helper and Comforter. He stands in, and alongside the Church until the return of Jesus Christ, the foundation and the Head of the Church. As long as the Church age continues, the work of salvation and discipleship will continue. God will continue to save souls, and continue to fill those who desire to be filled, for “He has filled the hungry with good things and the rich He has sent away empty”—Luke 1:53 (NKJV).

Quite clearly, you cannot successfully debate the high sounding academics with logic and human reasoning alone when it comes to the things of God, “because they are spiritually discerned.”1 Corinthians 2:14. Whilst there is place for intellectualism in the study of spirituals, we must be hesitant in relying on it as basis for judgment. It must take wisdom and understanding which only the same Holy Spirit gives.

Even though Cyril Opoku does not describe himself as an apologist, he has effectively laid out the case for the Holy Spirit Baptism, speaking in tongues, and the gifts of the Spirit. He did not do so with exquisite literary skills or exceptional logical reasoning. Rather, he provided answers to the doubters and critics from the scriptures, and by comparing scriptures to scriptures.

I pray that as you read this wonderful work, you will be even more established in your faith if you are already baptized in the Spirit and the Lord is working in you, and through you. However, if you are one of the doubters or critics, may the Lord Jesus open your understanding and baptize you in the Spirit, and lead you into new experiences of God. This is the same Spirit that says together with the Bride (Church) to the Lord Jesus, “Come” {Revelations 22:17). Maranatha!

May you be blessed through this reading.

Larry M. Kutuadu

Toronto, Canada.

Introduction

Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

(Jude 1:3 KJV)

A recent 10-nation survey of the Pentecostal-Charismatic movement has brought to light some very disturbing statistics that raise serious questions about the future of the Pentecostal Movement. In six of ten countries surveyed, at least 40 percent of Pentecostals said they never speak in tongues. In the U.S., 49 percent of Pentecostals reported that they do not speak in tongues.[1] The findings of this survey are quite alarming! Could it be that the meaning and relevance of Pentecost has been so watered down in our generation that a new breed of “Pentecostals” are being raised up who are ignorant of Pentecost both in doctrine and experience?

Indeed, the Pentecostal Movement is at a crucial theological crossroads in today’s generation. This is evident from ongoing discourses in scholarly Pentecostal literature. I cite a few examples below:

The Pentecostal movement is facing an identity crisis…This crisis is the product of an historical process which has been at work since the middle part of this century: the assimilation of the Pentecostal movement into mainstream Evangelicalism. This process of assimilation, although gradual and unobtrusive, has significantly impacted the theology and practice of both the Evangelical and Pentecostal movements. And, while it is the Pentecostal movement, which now finds itself at a strategic crossroads of self-definition, the direction it takes will inevitably impact the broader Evangelical world. [2]

Today Pentecostals are faced with a theological challenge. In an earlier generation, proclamation of a commonly accepted message was all that was required. Until mid-century, one was either a Pentecostal or one was opposed to Pentecostalism. Few adopted a middle ground. Pentecostals, convinced of their teaching and experience, felt little need to articulate a sophisticated defense. But the situation has dramatically changed. Young Pentecostals are confronted with a bewildering array of opinions about the work of the Holy Spirit…Pentecostals today are now discovering uncertainty and confusion within their own ranks...It is important for Pentecostals in this dynamic Age of the Spirit to recognize the questions that are being raised, questions that deserve serious answers.[3]

[The] practice of charismata is declining. Inadequate teaching on the importance of the doctrine and inadequate emphasis on encouraging members to receive the Pentecostal experience in time may result in a denomination that is Pentecostal in name only…[The] baptism in the Spirit with the initial evidence of speaking in tongues is a relevant topic for serious consideration.[4]

Indeed, the direction we take as Pentecostals at such a defining moment of our history will undoubtedly impact Christianity at large. David O. Moberg, an American religious scholar on aging and religion, has studied and documented the developmental paths that revival groups generally follow. He defines five developmental phases that span from the origin of a revival group to denominational status and then to spiritual decline. Moberg concludes that “revivalist associations rarely have retained their primary religious emphases past the third or fourth generation”[5]. Moberg’s conclusion is indeed the reflection of many revival groups across the centuries. But will it be the story of the Pentecostal Movement also—or is the Pentecostal Movement an exception?

Vinson Synan, a Pentecostal historian and observer, having surveyed church territory for many years, sees a direct connection between the doctrine of initial evidence and the continuing spiritual strength of Pentecostal churches. His observation is that discarding this teaching will inevitably lead to the decline of the concept of Spirit baptism and eventually, the loss of demonstrable manifestations of the Spirit that mark Pentecostal worship.[6]

These are no trivial observations, and they do indeed define this season as a critical point in the history of the Pentecostal church. At such a time as this, it is not quite out of place to find burdened hearts that feel the need to contend earnestly for the Pentecostal faith that was once delivered unto us from our fathers. May my heart be but one of such burdened hearts; and my fire—while it may not be as large as others—may it yet be as real as the burden on my heart, that others may rekindle their dying flames again, that we all may experience another Pentecost in this generation!

Cyril Opoku

November, 2013

1 Adrienne S. Gaines. Study: Many Pentecostals Don’t Speak in Tongues. Charisma (December 2006)

2 Menzies, Robert P. 1998. Evidential Tongues: An Essay on Theological Method. Asian Journal of Pentecostal Studies. Vol. 1, No. 2, p. 111

3 Menzies, William W. 1999. The Initial Evidence Issue: A Pentecostal Response. Asian Journal of Pentecostal Studies. Vol. 2, No. 2, p. 262

4 Ibid., p 273

5 Miller, Thomas William. 1994. Where Do We Go From Here? Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada. Full Gospel Publishing House, p 15

6 Menzies, William W. 1999. The Initial Evidence Issue: A Pentecostal Response. Asian Journal of Pentecostal Studies. Vol. 2, No. 2, p. 272

Chapter 1

Not By Might, Nor By Power

Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the LORD of hosts.

(Zechariah 4:6 KJV)

God has never intended for His work to be done without His power. It is not merely an issue of ability. More than that, it is one of acceptability. The sacrifice is not acceptable if carnal ability has wrought it. Cain thought he could please God by his hard work, so he brought the “fruit” of his labor as an offering. Yet God would have none of it[1]. God’s work must be done God’s way, and according to God’s power. He has made this power available to us by His Spirit. He tells us, “Not by might, nor by power, but by my Spirit.”

The church of Jesus Christ needs to be awakened from its comatose. We have for so long been without the power of the Spirit that we have lost all relish for the supernatural. Shamelessly we continue in the way of Uzzah, constantly reaching forth with our dirty hands to “support” the falling Tabernacle. O backsliding Church! Is not your God able to support Himself? Who has bewitched you? Having begun in the Spirit, are you now made perfect by the flesh?[2]

The church of Jesus Christ needs to be awakened from its comatose. We have for so long been without the power of the Spirit that we have lost all relish for the supernatural.

The church was born out of fire, my brethren. She was born out of fire! But we have grey ashes today! O, for those Glory Days of the church of Jesus Christ, when the torchbearers of hope to their lost world were nicknamed as the “men who have turned the world upside down”! When God approved His men, not by the size of their churches, nor by their eloquency of speech and sermon delivery, but by signs, wonders, and miracles!

God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

(Hebrews 2:4 KJV)

…Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

(Acts 2:22 KJV)

But here we are today—so destitute of anointing and power—yet so used to that state that we seldom realize our utter spiritual bankruptcy! ICHABOD[3] is boldly inscribed on our foreheads, and etched into our pulpits and pews, and yet no man cries out, “Alas!”

Ah! Sinful people! The Israelites were accused of two evils in departing from the Fountain of Living Waters and hewing out for themselves broken cisterns that hold no water[4]. But this generation is guilty of more than two evils, for we have not only forsaken the supply of the Spirit and replaced it with carnal ability, but we have also elevated carnal ability to such an extent that we have lost every conception of real Holy Ghost power!

The Laodicean syndrome[5] has eaten into the very fabric of our lives. Godlessness with contentment is the bane of this evil hour. Well does Amos prophesy to this generation:

Woe unto them that are at ease in Zion, and trust in the mountain of Samaria; …that lie upon beds of ivory, and stretch themselves upon their couches, …but they are not grieved for the affliction of Joseph.

(Amos 6:1, 4, 6 KJV)

The glory has departed; the ark of the tabernacle has been taken. ICHABOD is upon our doorposts. Shishak king of Egypt has come for the temple shields of gold[6]. But instead of admitting that we do not have something the early church had, we have invented to ourselves shields of brass to replace the gold!

We are content to walk about without His Power, anointing-less and anointing-free, only seeking for fame, position and recognition! We scratch our religious itch by arguing about theological nonsense, hypocritically inquiring about “when [He] will restore the kingdom to Israel,” when the dying need of the hour is rather that “ye shall receive power, when the Holy Spirit is come upon you”![7]

Alas! Our delusions have robbed us of our oil. The heathen are constantly knocking at our gates, asking us: “Is there no balm in Gilead?”[8] It is the midnight hour, and they have come to us on their journey, but “[we] have nothing to set before [them].”[9]

We scratch our religious itch by arguing about theological nonsense, hypocritically inquiring about “when [He] will restore the kingdom to Israel,” when the dying need of the hour is rather that “ye shall receive power, when the Holy Spirit is come upon you”!

Ah! David’s head was anointed with oil until his cup run over[10], but our heads are running dry of His ointment. O, when will we wake up from our delusions and begin to ask for His Power with all importunity as the importunate widow?[11]

For this cause, God iterates and reiterates to the New Testament church the utmost importance of receiving the Holy Ghost[12] and walking in His power[13]. And He does so without mincing words, strongly stating:

…Now if any man have not the Spirit of Christ, he is none of his.

(Romans 8:9 KJV)

There is no middle ground. The options have been put forward. Now, the choice is ours.

1 Genesis 4:5

2 Galatians 3:3

3 1Samuel 4:21

4 Jeremiah 2:13

5 Revelation 3:17-18

6 1 Kings 14:25-27

7 Acts 1:6-8

8 Jeremiah 8:22

9 Luke 11:5-6

10 Psalm 23:5b

11 Luke 18:6-8

12 John 14:16-17

13 Galatians 5:25

********************

“Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not a straw whether they be clergymen or laymen; such alone will shake the gates of hell and set up the kingdom of heaven on earth. God does nothing but in answer to prayer.”

***

John Wesley

********************

Chapter 2

Two Sundays, Two Stories

And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

(Luke 24:49 KJV)

D. L. Moody[14], that great soldier of the Cross, does not fumble words in diagnosing the real problem of the modern church:

God commands us to be filled with the Spirit; and if we are not filled, it is because we are living beneath our privileges. I think that is the great trouble with Christendom today: we are not living up on the plane where God would have us live.

…We see in Luke 24:49, He said: “Behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” If those men needed to be endued with power, do you think we are going to be used without it? The great trouble with many of us is that we are working for God without power. We are sons of God—no doubt about that—and daughters of God. We can “read our titles clear to mansions in the skies,” but we are sons and daughters without power. That is the trouble.

…There are two ways in which the Holy Spirit comes to a man. The Spirit dwelling in him is one thing, and the Spirit on him for power is another thing. I think that is where Christian people are misled. The trouble is, they are not looking for the Spirit of God for service.

--D. L. Moody

The Spirit in us is one thing; and the Spirit on us, or upon us, is another thing. Failure to draw the line of distinction between these two has led to many unfortunate conclusions in the history of the church.

But if we are confused, it is not because God did not make it clear to us. He has boldly drawn the line of demarcation between these two from the events of two significant Sundays in the pages of history.

1. 1. RESURRECTION SUNDAY

It was a day unlike any day in the history of the Jews. It was also the turning point of the human story. Jesus had just been raised from the dead—it was resurrection Sunday!

Blessed is the heart of Mary Magdalene, who still tarried at the tomb, when all the others went home. She gets to be the first one to set her eyes on the Master. But she could not hold on to Him, for He must first show Himself to His Father. It seems His agenda for the day was already fully booked.

But why do we see Him back on earth that same day, in the evening?

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

(John 20:19 KJV)

There must be an important business indeed that the resurrected Master had to attend to on the same day of His resurrection. Perhaps it was because the disciples needed help in their faith. Their little faith had been shaken and well sifted by the gruesome murder of their Master. The devastation of Jesus’ cruel death was too much for them. Like any of us who lose a loved one, their grief was shattering. It seemed the end of their world.

At this crucial time, their whole life and calling were imprisoned by their “fear of the Jews”:

…the doors were shut where the disciples were assembled for fear of the Jews...

(John 20:19 KJV)

Jesus had to come to their rescue, as He came to the rescue of sinking Peter, when his faith failed him[15]. He came to them so they could believe that God had raised Him from the dead. He came to them, so that by their believing in His resurrection, they may pass from Old Testament salvation into New Testament salvation[16].

Receive Ye the Holy Ghost!

But to pass from Old Testament salvation into New Testament salvation was no small joke. The Creator Himself had to bring to action His creative powers. The very breath of the Almighty had to be employed to fashion men after a New Order!

Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

(John 20:21-22 KJV)

The Greek word translated as “breathed” in the foregoing text is the word ἐμφυσάω (emphusao), which is itself a product of two root words, en, a preposition denoting a fixed position, and phusao, which means to puff. Put together, the word in the text suggests that Jesus literally positioned his mouth against each disciple’s mouth or nose, and breathed, i.e. puffed, into them His own breath!

The very breath of the Almighty had to be employed to fashion men after a New Order!

That reminds us of the story of creation when God breathed into man’s nostrils the breath of life:

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

(Genesis 2:7 KJV)

In fact, the Hebrew word translated as “breathed” in the text from Genesis is the word נפח (nâphach), and it also means to puff. The Greek Old Testament, the Septuagint, uses the same Greek word used in John 20:22 to translate this Hebrew word.

The point is this: that just as the original creation was completed by an act of God, so also the new creation was completed by an act from the Head of the new creation—Jesus Christ!

The Holy Spirit and New Birth

It was on that resurrection Sunday that the disciples experienced the new birth. The Holy Spirit came to indwell them on this day. No man can be born again without the Holy Spirit[17]. Even though the disciples were saved and their names were written in heaven, they were yet to experience the new birth under the New Testament[18].

Theirs was a unique situation. Jesus returned to them the evening of that same day because of the pertinence of the new experience He was ushering them into—the born again experience under the New Covenant. He could not do this before He died because the New Testament could only be made effective by His death[19].

Just as the original creation was completed by an act of God, so also the new creation was completed by an act from the Head of the new creation—Jesus Christ!

After his death, He then returned to His disciples and ushered them into the New Testament born again experience. And because this new birth experience involves the creative work of the Holy Spirit, He breathed (emphusao) on them to receive the Holy Spirit!

Baptized Into One Body By His Spirit

Just like the disciples, every Christian receives the Holy Spirit at new birth. Though it may not be as dramatic as the disciples’ were on resurrection Sunday, it is nevertheless as real as theirs. This was the true sense of the apostle’s discourse:

By one Spirit we were all baptized into one body. Whether we are Jewish or Greek, slave or free, God gave all of us one Spirit to drink.

(1 Corinthians 12:13 GW)

Unfortunately, some have misinterpreted this text, making it one about Holy Spirit baptism. They conclude that all Christians are baptized into the Holy Spirit at new birth. However, baptism into the Holy Spirit is different from baptism into the body of Christ. “We are baptized into one body by one Spirit” is not the same as “[we are baptized into one Spirit by Jesus Christ[20]]”. The former points to the regenerative work of the Holy Spirit that transforms a sinner and ushers him into the Body of Christ. The latter speaks of the baptism in the Holy Ghost, a work that is subsequent to salvation.[21]

Every Christian has received the Holy Spirit because without Him regeneration is impossible[22]. However, not every Christian has received the Holy Spirit in the sense of being baptized with the Spirit. And certainly, the disciples, on this resurrection Sunday, had not been baptized with the Holy Ghost. They were yet to receive the baptism of the Holy Ghost.

Every Christian has received the Holy Spirit because without Him regeneration is impossible. However, not every Christian has received the Holy Spirit in the sense of being baptized with the Spirit.

More to Come

Therefore, Jesus warned them sternly to tarry in Jerusalem until they were endued with power from on high:

And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

(Luke 24:49 KJV)

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

(Acts 1:4-5 KJV)

If they were baptized with the Holy Spirit when He breathed on them in John 20:22, why does Jesus speak of another baptism with the Holy Ghost yet to come upon them? Thus, their first experience with the Holy Spirit was not baptism with the Holy Ghost. Rather, they were only indwelt by the Holy Spirit. Jesus spoke of another empowerment because they needed more of His Spirit—a new measure of the Spirit, received through baptism with the Holy Spirit—for the work He was sending them to do.

God had chosen another day for the full equipping of the disciples.

1. 2. PENTECOST SUNDAY

Pentecost was a Jewish feast held fifty days after the first day of the Passover[23]. On the Day of Pentecost, the firstfruits of the wheat harvest were brought unto the Lord; it was a time to celebrate the firstfruits of the harvest[24]. More so, Jewish tradition taught that Pentecost commemorated the day when the Law was given to Israel (Mantan Torah or “The Giving of the Law”).

The Union of Law and Grace

On this day, exactly fifty days after the Passover Lamb of God[25] was sacrificed, the promised[26] Holy Ghost was poured out from heaven upon the disciples in the upper room:

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:1-4 KJV)

Interestingly, on the Old Testament Day of Pentecost, Israel received the Law (Mantan Torah or “The Giving of the Law”). But, on the New Testament Day of Pentecost, the Church received the Spirit of Grace in its fullness! That is a truth imbibed with such deep revelation[27], that time and space would not permit us to look into it. But the point of it is this: at Pentecost, we discover a holy union between Law and Grace—at Pentecost, God provides a supernatural means by which transformed men will represent Him on earth.

Power From On High

It would take more than sheer human will to meet the demands of the Law. It would take more than a set of do’s and don’ts to please the Father. There had to be some super-human component. There had to be a supply of supernatural power!

But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

(Acts 1:8 KJV)

For this cause, it was imperative for the disciples to wait for enduement with power ere they attempt to do anything for God. This power was not given to them on Resurrection Sunday when He breathed on them and said “Receive ye the Holy Ghost”[28]. Neither does anyone receive this power automatically by virtue of the new birth. As that power was only given in the outpouring on Pentecost Sunday, so there must be an experience subsequent to salvation by which a born again child of God will be supernaturally empowered to be God’s representative on earth. This is exactly where most people miss the mark.

At Pentecost, we discover a holy union between Law and Grace—at Pentecost, God provides a supernatural means by which transformed men will represent Him on earth.

In the next chapter, we will look more closely into the actual experience at Pentecost. What really is the baptism with the Holy Ghost?

14 Enduement for Service by D.L. Moody

15 Matthew 14:30-31

16 Romans 10:9

17 (John 3:5-6 KJV) Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

18 Luke 10:20—There was no doubt about the genuineness of the faith of Nichodemus, Joseph of Arimathea and a host of others in Jesus as the Messiah. Also Peter’s confession of the identity of Jesus in Matthew 16:16-17, which the Lord affirmed that His Father revealed to Peter all point to genuine faith in Jesus as the Christ. Thus, there is no question about the salvation of Jesus’ disciples prior to Calvary. But to fulfill all righteousness, Jesus appeared to them after Calvary’s work was completed to usher them into New Testament Christianity.

19 (Hebrews 9:16-17 KJV) For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

20 Jesus Christ is the One who baptizes us with the Holy Ghost. See Luke 3:16. For more on the interpretation of 1 Corinthians 12:13, see Chapter 5: Conversion and Baptism into the Holy Spirit.

21 This point is discussed further in Chapter 10, in my second response to Critique #2: All Believers Have the Holy Spirit Baptism.

22 Romans 8:9; John 3:5, Titus 3:5

23 Leviticus 23:15-16

24 Numbers 28:26

25 1 Corinthians 5:7, John 19:14

26 Joel 2:28-29

27 Romans 8:2

28 John 20:21-22

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There must be an experience subsequent to salvation by which a born again child of God will be supernaturally empowered to be God’s representative on earth.

***

Cyril Opoku

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Chapter 3

The Holy Ghost Baptism

For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

(Acts 1:5 KJV)

The word “baptize” comes from the Greek word βαπτίζω (baptizō), which means to make whelmed (that is, fully wet). The closest English word to this meaning is complete immersion.

John the Baptist was the first to use this word in reference to the Holy Spirit in the New Testament.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

(Matthew 3:11 KJV)

Water Baptism versus Holy Ghost Baptism

In the opening text, water baptism is contrasted with Holy Ghost baptism. The element for water baptism is water, and that for the Holy Ghost baptism is the Holy Spirit. In water baptism, the baptizer is the preacher (as John was in this case): “I indeed baptize you with water”. However, in Holy Ghost baptism, the baptizer is Jesus Christ Himself: “he that cometh after me …he shall baptize you with the Holy Ghost, and with fire.”

Both water baptism and Holy Ghost baptism involve complete immersion into the element; however, in water baptism the person to be baptized goes down into the element (i.e. water), whereas in the Holy Ghost baptism, the element (i.e. the Holy Ghost) is poured from above upon the person to be baptized.

The Spirit Upon

This latter difference between Water baptism and Holy Spirit baptism is very significant, and the idea is captured in several texts about the Holy Spirit:

Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.

(Isaiah 32:15 KJV)

For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring:

(Isaiah 44:3 KJV)

And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

(Luke 24:49 KJV)

The outpour of the Spirit upon us from “on high” suggests three distinct, yet inseparable, stages involved in Holy Ghost baptism:

(1) Immersion (from above)

(2) Infilling, and

(3) Overflow.

Let me explain with an illustration. Imagine a scenario where there is heavy downpour of rain. If you place an empty barrel or bucket in the rain, it will be made completely wet by the down-pouring rain. We can say that the bucket is “immersed” in the rain water. As the bucket continues to sit in the rain, it will collect enough rain water until it is “filled” with rain water. Beyond this point, any additional rain water that collects into the bucket will “overflow” from its brim to the outer surrounding.

This was the same picture Jesus painted to the disciples about the Holy Spirit baptism which they were yet to receive:

In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

(John 7:37-39 KJV)

Holy Spirit baptism, to be complete, must culminate in the “overflow” realm. It is at this stage that something outward and visible is manifested for all to see, testifying to the supernatural invisible experience that has taken place within.

Glossolalia

When the Holy Spirit was poured out upon the disciples on the Day of Pentecost, according to the Bible record, they were filled with the Holy Ghost:

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:4 KJV)

They were so filled through the outpouring of the Spirit upon them, that there was an overflow part of their experience in the form of speaking with tongues. The tongues they spoke was the only external and present proof that they had been fully immersed into the Spirit, i.e. baptized with the Spirit.

Holy Spirit baptism, to be complete, must culminate in the “overflow” realm. It is at this stage that something outward and visible is manifested for all to see, testifying to the supernatural invisible experience that has taken place within.

“Tongues” is from the Greek word γλῶσσα (glōssa), which refers to the tongue; and by implication means a language (specifically, one naturally unacquired). The word Glossolalia is used to describe the whole phenomenon of speaking in tongues.

If at Pentecost, Spirit baptism culminated in a supernatural enablement from the Holy Spirit to speak a language that they had never learnt nor spoken before, then the question we have to answer is whether speaking in tongues was only a onetime occurrence attending the baptism of the Holy Spirit at Pentecost, or it was intended by God to be a lasting experience intricately linked to Holy Spirit baptism for all time.

The evidence of scripture points to the latter.

THE DOCTRINE OF INITIAL EVIDENCE

Besides Pentecost, four other scriptural instances provide credible proof that speaking in tongues is the initial visible evidence of the baptism of the Holy Spirit.

The sound of a rushing mighty wind was not a continuing evidence in Scripture. Neither was the divided cloven tongues like as of fire. The only abiding and consistent initial visible sign of the experience at Pentecost throughout Scripture is speaking in tongues.

Let us begin with the experience of the household of Cornelius.

1. 1. The Household of Cornelius

When the household of Cornelius, a Roman centurion, received the gift of the Holy Ghost, there was no way Peter, and as many as came with him, could know their infilling with the Holy Ghost if it were not for the fact that they heard them speak with new tongues.

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

(Acts 10:44-47 KJV)

Peter’s conclusion that “[they] have received the Holy Ghost as well as we” was solely on the basis of the fact that “they heard them speak with tongues”!

1. 2. The Twelve Ephesian Disciples

In the second account, when the twelve Ephesian disciples received the Holy Ghost baptism by the hands of Paul, the outward evidence of their infilling was that they spoke with tongues and prophesied.

And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.

(Acts 19:1-2, 6-7 KJV)

Paul’s question to these disciples reveals that the experience of Pentecost is intended for all believers: “have you received the Holy Ghost since you believed?” Paul expected them to also have the Pentecostal experience after they had believed on the Lord Jesus. And again, that they received this gift of the Holy Ghost was proven by their speaking in tongues:

…the Holy Ghost came on them; and they spake with tongues…

(Acts 19:6 KJV)

1. 3. The Samaritan Believers

The third scriptural account of tongues as the initial outward evidence of the baptism of the Holy Spirit is in regards to the Samaritan believers:

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

(Acts 8:14-19 KJV)

When the persecution by Saul, who later became the apostle Paul, intensified against the church, the Christians were scattered abroad and went everywhere preaching the word. Philip the deacon, now turned evangelist, also went down to the city of Samaria, and preached Christ unto them, God confirming His word with mighty miracles and signs. The scripture actually testified that:

…they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, [and] they were baptized, both men and women.

(Acts 8:12 KJV)

The baptism referred to here is water baptism. We know this because when news got to the apostles at Jerusalem that Samaria had received the word of God, they sent unto them Peter and John to pray for them to receive the Holy Ghost (see Acts 8:16). The scripture records that through the laying on of the hands of Peter and John, the Samaritan believers received the Holy Ghost.

This suggests that the baptism of the Holy Ghost is an experience distinct from, and subsequent to, salvation. In other words, it is possible to be born again and not be baptized with the Holy Ghost[29]. The Samaritans believed Philip’s preaching and were baptized in water; yet they had not received the gift of the Holy Ghost after the manner of Pentecost. It was for this purpose that the apostles at Jerusalem sent unto them Peter and John, to pray for them that they might receive the Holy Ghost.

But how do we know that they spoke in tongues? Even though the Scripture does not clearly state this, the text suggests that Simon the sorcerer saw something:

…Simon saw that through laying on of the apostles’ hands the Holy Ghost was given…

(Acts 8:18 KJV)

There was something outward and visible that took place when the Samaritan believers received the Holy Ghost. It had to be outward and visible for Simon to see it. The consistency of scriptural exegesis will point to the same outward and visible initial sign that others have experienced who received the baptism of the Holy Spirit, which is “speaking in tongues”.

1. 4. The Apostle Paul

The last scriptural instance proving that tongues is the initial outward evidence of the baptism of the Holy Spirit is in regards to Saul, who later became the apostle, Paul.

In the narration of Saul’s conversion in Acts chapter 9, we see that when Saul was struck by the light from heaven on his way to Damascus, he was blinded by that light. For three days, Saul was without sight, neither eating nor drinking—but he was in prayer.

As a result of Saul’s praying, the Lord appeared to a certain disciple by name Ananias, and instructed him to go to Saul in Damascus, and pray for him to receive his sight, and be filled with the Holy Ghost:

And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

(Acts 9:17 KJV)

There are a few things we must note here in this account:

1. 1. Saul was saved before God sent Ananias to pray for him to be filled with the Holy Spirit. In fact, it was almost as if his salvation brought great excitement to the Lord, as he testified of it to Ananias: “Behold, he prayeth”[30]! This point further establishes what was mentioned before, that the baptism of the Holy Spirit is distinct from, and subsequent to salvation. Saul was saved—in fact, Ananias identified him with the household of faith, calling him “Brother Saul”—yet Saul was not filled with the Holy Ghost.

2. 2. Ananias was not an apostle or any particular leader of the church. He was simply “a certain disciple”. In the earlier scriptural accounts that lend credence to the doctrine of initial evidence, it was the apostles[31] who were involved in praying for others to receive the baptism of the Holy Spirit. But in this account, God sends Ananias, a man who is not otherwise mentioned in the Bible, and is here described only as “a certain disciple”. This suggests that the apostles were not the only ones praying for people to receive the baptism of the Holy Spirit, as some suppose. Indeed, any disciple of Jesus who is filled with the Holy Ghost can also pray for others to be filled.

When Ananias prayed for Saul, as he had been instructed by the Lord, Saul was healed instantly of his blindness, and he rose up and was baptized in water.

This particular scriptural account, however, does not mention anything about Saul being filled with the Holy Spirit, or even speaking in tongues thereafter. Nevertheless, the testimony of other scriptural texts tells us that Paul spoke in tongues. In fact, he tells us himself:

I thank my God, I speak with tongues more than ye all:

(1 Corinthians 14:18 KJV)

If Paul ends up speaking in tongues, he must have begun doing so at the time when Ananias prayed for him to be filled with the Holy Spirit! If he regained his sight when Ananias prayed for him, then it must also be that he was filled with the Holy Spirit, because that was part of Ananias’ assignment:

...[Jesus] hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

(Acts 9:17 KJV)

If Saul was filled with the Holy Spirit at that moment, then it must be that he also started speaking in tongues then. That was the only way Ananias would know that he had completed his assignment. And we have Paul’s testimony later on in his life that he spoke with tongues!

So we have seen four accounts, or five if we include Pentecost, that lend credible proof to the doctrine of tongues as the initial evidence of the baptism of the Holy Spirit.

But why did God choose “tongues” as the resulting outward sign of the baptism of the Holy Ghost? This is a great mystery that I will discuss further in the next chapter.

29 Every born again Christian has the Holy Spirit in them, because we are born of the Spirit (John 3:6-8), but has not been baptized in the Holy Ghost yet. Please see the section on The Holy Spirit and New Birth in Chapter 2..

30 Acts 9:11

31 Peter at Cornelius’ home; Peter and John in Samaria; and Apostle Paul in Ephesus.

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You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you.

***

C. S. Lewis

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Chapter 4

Babel Revisited

...we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this?

(Acts 2:11-12 KJV)

Not without significance, tongues became the abiding mark of the Pentecost experience. Was this not because God was drawing us back to a parallel occurrence at the Tower of Babel; parallel, though running in opposite directions?

When God made man, he instructed them to multiply and replenish (i.e. fill) the earth:

So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

(Genesis 1:27-28 KJV)

If man would fill the earth, that would mean man must move and occupy different locations on the earth in order to fill it. Thus, man journeyed around to fill the earth—until they decided to rebel against God’s command:

And the whole earth was of one language and of one speech. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar. And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’

(Genesis 11:1-4 JPS)

To prevent them from moving to the ends of the earth as God had instructed them, the men of that time decided to localize themselves around a tower they planned to build—the Tower of Babel. God saw their rebellion, and decided to come down to frustrate their plans. Of the many ways the Omnipotent could have stopped these men, He chose to confuse their language:

And the LORD came down to see the city and the tower, which the children of men builded. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’

(Genesis 11:5-7 JPS)

When their language was confounded, the people could no longer have a unity of purpose because they could not communicate to one another. Their rebellious work in building the Tower of Babel was halted! Not only that, they also began to segregate themselves, and then migrate away from each other, according to the different languages they were now speaking. Thus, the Lord scattered them to fill the whole earth as He originally instructed them:

So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city. Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.

(Genesis 11:8-9 JPS)

In Acts chapter 2, we see men out of every nation under heaven being gathered together to one place by confused languages:

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this?

(Acts 2:4-12 KJV)

The Jews, who had gathered from every nation under heaven, knew that the whole phenomenon was a sign—it had to mean something. This was very typical of Jews who always sought after signs[32]. Therefore they asked: “What could this mean?” A modest attempt to carefully consider this inquiry will reveal stunning truths about the Wisdom of God!

Babel versus Pentecost

At Babel, a people with one language had their language confused to destroy their unity of purpose. At Pentecost, people from different language backgrounds and nationalities received a new language[33] that would unite them for one commission.

At Babel, a confused people, though previously united, were segregated into groups according to the intelligibility of the language they spoke. At Pentecost, a divided people were united by one apparently unintelligible language[34].

Babel was an attempt by man to reach the heaven of God by his own efforts and abilities. Pentecost was a gracious act of God, reaching down from heaven, to empower man to approach unto Him!

In the Babel account, a confused language is used to scatter men over the face of the earth. At Pentecost, what looks like a confused language was used to gather men from all walks of life.

In the Babel narrative, rebellious men used their human power to avoid being scattered abroad over the face of the whole earth; but the experience of Pentecost supernaturally empowered men to go to the ends of the world[35].

What Is The Point?

Through Pentecost, God was making a bold statement in the pages of history, that no man can bring anything to pass except the Almighty approves of it[36]; and His approval cannot be secured except His hand is in the work:

Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the LORD of hosts.

(Zechariah 4:5-6 KJV)

It seems this bold statement has woefully been overlooked by many “great hunters” in the work of the Lord. We still find many, as Nimrod[37], trying in vain to serve God in their own power, neglecting the power of the Spirit!

Through Pentecost, God was making a bold statement in the pages of history, that no man can bring anything to pass except the Almighty approves of it; and His approval cannot be secured except His hand is in the work.

Indeed, the curse of this evil hour is our technological sophistication. We can do so much “for God” even without His help! In the first church, their meetings were advertised by the fire of Pentecost. In today’s churches, we must of necessity have a grand media and publicity department because we have no fire! If we had the fire, and then the media, then we had no fault with us. But to substitute His Holy Fire with our strange fire is a great affront on the Wisdom and the Power of God! God help us in this evil hour!

O, that we may humble ourselves with William Booth in his plea for fire!

Thou Christ of burning, cleansing flame,

Send the fire, send the fire, send the fire!

Thy blood bought gift today we claim,

Send the fire, send the fire, send the fire!

Look down and see this waiting host,

Give us the promised Holy Ghost;

We want another Pentecost,

Send the fire, send the fire, send the fire!

God of Elijah, hear our cry:

Send the fire, send the fire, send the fire!

To make us fit to live or die,

Send the fire, send the fire, send the fire!

To burn up every trace of sin,

To bring the light and glory in,

The revolution now begin,

Send the fire, send the fire, send the fire!

In the subsequent chapters, we will look at, and respond to, some of the prevailing controversies surrounding the subject of tongues. The first of such controversies is the confusion surrounding the interpretation of 1 Corinthians 12:13—Is every Christtian automatically baptized with the Holy Spirit at conversion?

32 (1 Corinthians 1:22 KJV) For the Jews require a sign...

33 Or at least, the promise of a new language (Acts 2:38-39).

34 None of those who spoke in tongues on the day of Pentecost understood what they were saying. This is discussed further in Chapter 8: “Understanding” Tongues

35 (Acts 1:8 KJV) But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

36 (Lamentations 3:37 KJV) Who is he that saith, and it cometh to pass, when the Lord commandeth it not? (CEV) No one can do anything without the Lord’s approval.

37 (Genesis 10:9 KJV) He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

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There are different kinds of fire; there is false fire. No one knows this better than we do, but we are not such fools as to refuse good bank notes because there are false ones in circulation; and although we see here and there manifestations of what appears to us to be nothing more than mere earthly fire, we nonetheless prize and value, and seek for the genuine fire which comes from the altar of the Lord.

***

William Booth

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Chapter 5

Conversion and Baptism into the Holy Spirit

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.

(1 Corinthians 12:13 NKJV)

The Pentecostal doctrine on the baptism in the Holy Spirit has been attended with no small controversy. One dominant argument propounded by the critics of this doctrine is hinged on their interpretation of 1 Corinthians 12:13. They argue that this scripture is talking about Holy Spirit baptism, the same thing Jesus was talking about when He said, “You shall be baptized with the Holy Spirit not many days from now” (Acts 1:5)—a prophecy that was fulfilled on the Day of Pentecost when “they were all filled with the Holy Spirit” (Acts 2:4).

This chapter will present and analyze the basis for the critic’s view of 1 Corinthians 12:13, and present arguments to prove why such an interpretation is not coherent with Scripture, and finally show that the baptism in the Holy Spirit is an experience that is distinct from, and subsequent to, conversion.

Two Events, Two Groups

Two major events in the life of the Christian are the focus of the arguments surrounding the interpretation of 1 Corinthians 12:13—conversion and Holy Spirit baptism. One group insists that both events are one and the same thing; the other group (the Pentecostals) maintain that they are distinct events, and 1 Corinthians 12:13 talks about only one of them, i.e. conversion.

Pentecostals hold that to be baptized by the Holy Spirit into the Body of Christ (1 Cor. 12:13) is not the same as to be baptized by Jesus Christ into the Holy Spirit (Acts 1:5; Luke 3:16). However, non-Pentecostals claim that the correct translation of 1 Corinthians 12:13 from the Greek should have been, “For in one Spirit also we all were baptized so as to form one body…” By changing “by” to “in”, they make the Spirit the element into which believers are baptized at conversion, thus equating conversion with Holy Spirit baptism. Their basis for this is that the Greek word en always means “in” when it is used with the word baptize[38].

Both groups—Pentecostals and non-Pentecostals—do agree that 1 Corinthians 12:13 talks about conversion. They also agree that some form of baptism happens at conversion that identifies the new believer with the body of Christ. Also, both groups agree that the Spirit is the element for Holy Spirit baptism. However, where the two groups part views is on the discussion regarding specific details of the kind of baptism happening at conversion.

More specifically, Pentecostals affirm that 1 Corinthians 12:13 talks about baptism into the Body of Christ, and identify the Holy Spirit as the baptizer/agent (“by one Spirit”), the element as the Body of Christ (“into one body”), and the candidate as every believer (“we were all baptized”). They view the Holy Spirit baptism as a distinct event subsequent to conversion, the pattern of which is revealed in Luke 3:16 (and Acts 1:5; 2:32–33; Mat. 3:11; Mark 1:8), where Jesus Christ is identified as the baptizer, the Holy Spirit as the element, and the believer as the candidate.

Wrong Translation or Wrong Interpretation?

On the contrary, by changing “by” to “in” on the basis of Greek translation concerns, opponents of the Pentecostal teaching change the position of the Holy Spirit in 1 Corinthians 12:13 from baptizer to the element, thus making the text one about Holy Spirit baptism, and thereby maintaining that it is the same as baptism into the Body of Christ, and it happens automatically at conversion.

However, unlike the Pentecostals, those who make this assertion do not make clear who the baptizer in 1 Corinthians 12:13 is, if indeed that verse should have been translated to be “For in one Spirit also we all were baptized so as to form one body…” It is hard to rationalize how Christ, the Head of the body, could baptize into His own body[39].

Furthermore, Stanley M. Horton, a distinguished Pentecostal theologian, has pointed out that the Greek word en is also often translated as “by”:

In some cases it is used with the Holy Spirit to mean “by the Holy Spirit.” Luke 4:1 uses it of Jesus led by the Spirit into the wilderness. Mark 1:12 confirms emphatically that the Spirit was indeed the Agent. Luke 2:27 is a similar case: “moved by the Spirit.” Ephesians 3:5 is also: “revealed by the Spirit.”[40]

Indeed, the scriptural context surrounding 1 Corinthians 12:13 provide a strong support for the translation “by one Spirit”. 1 Corinthians 12:8–11 talk about the distribution of the gifts of the Spirit by one and the same Spirit.

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

(1 Corinthians 12:8-11 KJV)

The context clearly identifies the Spirit as the Agent who distributes the gifts. Logically, it follows that the Spirit is the same Agent doing the baptizing in verse 13. As Horton has noted, in verses 8 and 9, the Greek word en is used interchangeably with the word dia, meaning “through”. Therefore, the baptism in verse 13 is undoubtedly by the Spirit into the body of Christ, and consequently, is distinct from baptism by Christ into the Holy Spirit on the Day of Pentecost.

Important Distinctions

To be sure, the distinctions regarding baptizer or element is very important as it marks the distinctions between the different baptisms revealed in Scripture.

In Matthew 3:11(a), we read: “I indeed baptize you with water unto repentance”. Here we discover that in water baptism, the baptizer is the preacher (as John the Baptist was in this case) and the element is water (also see Mat. 28:19). In the second part of that same verse, we read: “He will baptize you with the Holy Spirit and fire”, thus revealing, concerning Holy Spirit baptism, Jesus Christ as the baptizer and the element as the Holy Spirit.

By the same token, in 1 Corinthians 12:13, we discover another baptism—baptism into the Body of Christ—where the baptizer is the Holy Spirit and the element is the body of Christ:

For by one Spirit we were all baptized into one body...

(1 Corinthians 12:13 NKJV)

This distinction between salvation—i.e. baptism into the body of Christ—and Holy Spirit baptism fits very well into the scriptural distinction found in the Book of Acts between conversion and Spirit baptism. In Acts Chapter 8, after Philip the evangelist had preached Christ unto the Samaritans, they believed his preaching and were baptized in water (verse 12). This testified to their salvation because Philip’s approach (and that of the apostles) was to baptize in water only after belief in the good news of salvation[41]. However, they had not yet received the Holy Spirit baptism (verses 14–16), suggesting that it is possible to be saved and yet not be baptized in the Holy Spirit, and that Spirit baptism is distinct from and logically subsequent to salvation.

Further, in Acts Chapter 19, in the account of Paul’s encounter with the twelve Ephesian disciples, Paul’s question “Did you receive the Holy Spirit when you believed?” (verse 2) reveals that the Apostle does not take it for granted that Spirit baptism is an automatic event happening at conversion. In fact, after he had clarified the gospel of Jesus Christ to them and they had believed and been water baptized (verse 5), he does not suppose they were also Spirit-baptized by their believing. Instead, he laid his hands on them and prayed for them to receive the Holy Spirit (verse 6). Thus, a clear line of demarcation is drawn between conversion and Spirit baptism, the latter being logically subsequent to the former.

In conclusion, we gather that the Pentecostal’s interpretation of 1 Corinthians 12:13 is more consistent with Scripture. The baptism into the body of Christ, as seen in 1 Corinthians 12:13, is an automatic event that happens in the life of every believer at conversion, where the Holy Spirit baptizes the new convert into the body of Christ. However, the Holy Spirit baptism as revealed in Acts 1:5 (fulfilled on the Day of Pentecost in Acts 2:4) is not an automatic event happening at conversion. Rather, it is an event that is distinct from and logically subsequent to conversion, where Jesus Christ baptizes the believer into the Holy Spirit.

A clear line of demarcation is drawn between conversion and Spirit baptism, the latter being logically subsequent to the former.

In the next chapter, we shall look at another scriptural truth regarding the Holy Spirit baptism that is attended with no small controversy. Is speaking in tongues the Biblical initial physical evidence that one has received the Holy Spirit baptism?

38 Horton, Stanley M. 2005. What the Bible Says about the Holy Spirit. Rev. ed. Springfield, Missouri: Gospel Publishing House (p. 215).

39 Colossians 1:18

40 Horton, Stanley M. 2005. What the Bible Says about the Holy Spirit. Rev. ed. Springfield, Missouri: Gospel Publishing House (p. 216).

41 See Acts 8:35–38, in the story of Philip’s encounter with the Ethiopian eunuch.

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Our examination of the NT evidence has shown that they (i.e. Pentecostals) were wholly justified in this...It is a sad commentary on the poverty of our own immediate experience of the Spirit that when we come across language in which the NT writers refer directly to the gift of the Spirit and to their experience of it, either we automatically refer it to the sacraments and can only give it meaning when we do so...or else we discount the experience described as too subjective and mystical in favor of a faith which is essentially an affirmation of biblical propositions, or else we in effect psychologize the Spirit out of existence.

***

James Dunn, a Pentecostal critic

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Chapter 6

The Initial Evidence Controversy

But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

(1 Peter 3:15 KJV)

The controversy surrounding the doctrine of initial evidence is quite significant. In fact, one of the concerns is whether the elevation of this teaching to a “doctrine” is warranted. The grounds for concern are somewhat not illegitimate though, considering the dearth of theological reflection and Pentecostal contribution to the tongue discussion. An etching emphasis on the theology of glossolalia is long overdue lest we lose the very mark of Pentecostalism in contemporary theology.

Tongues as Initial Evidence

Before we consider what the critics have to say, let us first remind ourselves of what the doctrine of initial evidence is. The doctrine holds that speaking in tongues is the initial physical or visible sign that one has received the Holy Spirit baptism. In other words, if anyone has truly been baptised in the Holy Spirit, it will be evident by means of an outward expression of a previously unlearned language—tongues, as the Holy Spirit enables them to speak.

An etching emphasis on the theology of glossolalia is long overdue lest we lose the very mark of Pentecostalism in contemporary theology.

This teaching is not unfounded in Scripture. In Acts 2, the first recipients of the Pentecostal outpouring spoke in tongues when they were filled with the Holy Spirit. In Acts 8, after the apostles had prayed for the Samaritan Christians and they also received the Holy Spirit baptism, there was something immediately outward and visible so that Simon the sorcerer could tell that they had received the Holy Spirit through the laying on of hands by the apostles. In Acts 9, Ananias the disciple, was sent by the risen Lord to pray for Brother Saul to be filled with the Holy Spirit. Brother Saul, who became the Apostle Paul, later testified that he spoke with tongues. In Acts 10, Cornelius and his household spoke in tongues when the Holy Spirit came upon them after the manner of Pentecost. Lastly, in Acts 19, the Ephesian disciples whom Paul prayed for to receive the Holy Spirit baptism also spoke in tongues when the Holy Spirit came upon them.[42]

These are the main foundational scriptures upon which the doctrine of evidential tongues has been built. But what do the critics have to say?

An Embodiment of Spirit Baptism?

One of the criticisms against the initial evidence doctrine is that by granting tongues such doctrinal and confessional status, Pentecostals have elevated it far beyond the teaching of scripture. This criticism, driven by the conviction that the doctrine of initial evidence restricts Spirit baptism narrowly to a glossolalic experience, asserts that we have neglected the exclusive place of love and holiness as the only really vital marks of life in the Spirit.[43]

Admittedly, restricting Spirit baptism merely to speaking in tongues reveals a myopic understanding of the Pentecostal blessing. However, contrary to what our critics accuse us of, tongues is not the embodiment of Spirit baptism. Tongues is only an outward sign of an inner experience.

In this direction, Robert P. Menzies, a well known Pentecostal author and scholar, has cautioned thus:

The focus on “evidence” can easily lead to a confusion of the gift with the sign. The Pentecostal gift is not tongues. It is rather an empowering which enables its recipient to effectively participate in the mission of God. The manifestation of tongues is an evidence of the Pentecostal dimension of the Spirit’s work, but not the gift itself. An inordinate focus on “evidence” may result in Christians who, looking back into the distant past, can remember the moment they “got it,” but for whom the Pentecostal dimension of power for witness is presently unknown.[44]

There is certainly more to the baptism in the Holy Ghost than speaking in tongues. And the emphasis we place on speaking in tongues must not be allowed to crowd out the Pentecostal dimension of power to be witnesses for Christ[45]—which is the central theme of Spirit baptism.

Even so, tongues is yet still an integral part of Spirit Baptism. Dr. Frank Macchia, a distinguished Pentecostal theologian[46], addresses this issue venerably in his discussion on the issue of tongues as initial evidence:

Spirit baptism is not just about tongues. We cannot lock Spirit baptism into a glossolalic straight-jacket so that the former becomes inconceivable apart from the latter. But viewed in the context of our discussion, Spirit baptism is fundamentally and integrally about what tongues symbolize. As such, the initial-evidence doctrine has value...[47]

To reiterate, tongues is an integral part of Spirit baptism. It is chosen by God as an appropriate symbol to represent the whole experience of Spirit baptism—to symbolize the total yielding of self[48] to the work of the Spirit—exactly what Spirit baptism is about.

Tongues is not the embodiment of Spirit baptism. Tongues is only an outward sign of an inner experience.

A Mark of Spirituality?

Still, other critics of evidential tongues argue that Pentecostals, on the basis of this doctrine, have elevated their own sense of self-importance as among the only carriers of the Spirit’s fullness.

However, speaking in tongues by no means elevates Pentecostals to a spiritual elite class of believers. Indeed, to measure one’s spirituality by the tongues they speak only reveals an unfortunate misunderstanding of the Pentecostal gift. The baptism with the Holy Ghost with the initial visible evidence of speaking in tongues is a gift; and like any gift from God, it does not depend on any work on the part of the receiver. If we worked for it, then it would no longer be a gift. Because it is a gift, it means we have not earned it.

Speaking in tongues by no means elevates Pentecostals to a spiritual elite class of believers.

But spiritual maturity is a product of deliberate and intentional spiritual exercising of the spirit man[49], and is measurable only by the fruit of the Spirit[50]. This is a very important point, and we will elaborate more on it in later chapters[51].

An Unbalanced Doctrine?

Another point of concern regarding the doctrine of initial evidence is that it engenders an unbalanced seeking of tongues rather than the fullness of the Spirit.

While there is some credibility to this concern, we may also find it to be in contradiction to the apostle’s admonition to desire spiritual gifts and earnestly covet the best gifts:

...covet earnestly the best gifts...desire spiritual gifts...

(1 Corinthians 12:31; 14:1 KJV)

Indeed, we must place rightful emphasis on seeking the fullness of the Spirit, which is granted not only during Spirit baptism, but ever more continually throughout the believer’s life cycle[52]. However, there is nothing wrong in emphasizing the importance of the gift, seeing that we are encouraged to covet earnestly the best gifts. We must not neglect tongues in hopes of emphasizing being filled with the Spirit. The two must always go hand-in-hand, especially considering that they are just two sides of the same coin.

Let us conclude our discussion on the controversy surrounding the doctrine of initial evidence by taking a cue from Dr. Macchia[53]:

The experience of tongues is at the base of how we come to talk about it, as well as the doctrine that we agree upon to govern the language of faith. As George Lindbeck has shown, doctrine provides the “grammar” or rules for how we talk about God or the truths of scripture. As such, doctrine seeks to guide how we talk about an experience, but also to influence the experience and to preserve it as an enduring aspect of the community’s religious life…We need God’s help to prevent the doctrine from becoming a substitute for the experience. Our critics, though one-sided, may help to bring this need to our attention.

The doctrine must not be allowed to become a substitute for the experience. Nevertheless, it is the doctrine that defines and preserves the experience within the confines of biblical teaching. As such, the doctrine of the initial evidence still has value and must not be disregarded.

In the next chapter, we shall examine two important arguments from scripture raised by tongues critics: Has tongues ceased?—was it confined only to the time of the apostles in the early church? And if not, Do all speak with tongues?—is it meant for every Christian in our times?

42 See the section on “The Doctrine of Initial Evidence” in Chapter 3: The Holy Ghost Baptism, for a more detailed discussion.

43 Frank D. Macchia. 1998. Groans Too Deep for Words: Towards a Theology of Tongues as Initial Evidence. Asian Journal of Pentecostal Studies. Vol. 1, No. 2 (July).pp149-173.

44 Robert P. Menzies. 1998. Evidential Tongues: An Essay on Theological Method. Asian Journal of Pentecostal Studies. Vol. 1, No. 2 (July). pp111-123

45 Acts 1:8

46 Frank Macchia is a professor of theology in the Department of Religion at Vanguard University. He is the past president of the Society for Pentecostal Studies and was the Editor of PNEUMA: The Journal of the Society for Pentecostal Studies for more than a decade.

47 Ibid, Asian Journal of Pentecostal Studies 1:2 (1998), pp. 149-73.

48 The tongue, being the most unruly member of the body, as James points out (James 3:2-8)

49 Hebrews 5:13-14

50 1 Corinthians 3:1-3; Galatians 5:22-23

51 See Response #5 to Critique #3 in Chapter 11 of this book.

52 Acts 4:31; Ephesians 5:18

53 Ibid, Asian Journal of Pentecostal Studies 1:2 (1998), pp. 149-73.

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I believe there are too many practitioners in the church who are not believers.

***

C. S. Lewis

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Chapter 7

Scriptural Controversies

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

(2 Timothy 2:15 KJV)

To avoid heresies and wrong teaching, we must rightfully interpret scripture. But scriptural interpretation is of no private source[54]. The Bible is sufficient in itself to explain itself. For that matter, we must always pay careful attention to scriptural contexts in order to rightfully interpret scriptural texts.

In this chapter, we shall examine two “scriptural” cases presented against the teaching on tongues. The first is the claim that tongues has ceased, and the second is that tongues is not meant for every Christian. Does the Bible actually teach these? Let me begin with the second argument.

1. “DO ALL SPEAK WITH TONGUES?”

...do all speak with tongues?

(1 Corinthians 12:30 KJV)

To fully understand the scripture above, we must clearly distinguish between the Gift of the Holy Ghost, which has an outward evidence of speaking in tongues—a personal prayer language—and the Gift of Tongues, which is a gift given by the Holy Spirit for the edification of the church. The two are not the same in their operation, and must not be confused together.

The Gift of the Holy Ghost

Apostle Peter, in his great sermon on the day of Pentecost, speaking about the baptism of the Holy Ghost, which they had received, said unto the unbelieving Jews:

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

(Acts 2:38-39 KJV)

Peter makes mention of a promise from God available to all who will believe in Jesus Christ. He calls this promise “the gift of the Holy Ghost”. To be sure, the unbelieving Jews knew nothing of this supernatural “gift of the Holy Ghost” except that they had heard the disciples speak in tongues[55]. When Peter now mentions the “gift of the Holy Ghost” as being a promise to them, and unto their children and unto as many as the Lord our God shall call, they understood Peter to mean that the same experience of speaking in tongues will be manifested in their lives once they believe in Christ and receive “the gift of the Holy Ghost”.

As Peter clearly affirms, this “gift of the Holy Ghost”—evidenced outwardly by speaking in tongues—is not intended only for the Jews. It is available to as many as will believe on the Lord Jesus Christ.

For the promise is unto …as many as the Lord our God shall call.

(Acts 2:38-39 KJV)

A clear example of non-Jews receiving this “gift of the Holy Ghost”, even after Pentecost, is the household of Cornelius:

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God…

(Acts 10:44-46 KJV)

Notice that the only way Peter and his colleagues could tell that the household of Cornelius also received the gift of the Holy Ghost as they had received was that they spoke with tongues: “…for they heard them speak with tongues”.

This gift of the Holy Ghost—evidenced outwardly by speaking in tongues—is intended for all believers—in the words of Peter, “as many as the Lord our God shall call”

We have already looked at other scriptural instances that confirm tongues as the initial evidence of the baptism in the Holy Spirit[56]: the twelve disciples from Ephesus (Acts 19:1-7); the Samaritan believers (Acts 8:1-25); and the experience of Apostle Paul (Acts 9:1-18; 1 Cor. 14:18). The important point to be stressed, however, is that this gift of the Holy Ghost—evidenced outwardly by speaking in tongues—is intended for all believers—in the words of Peter, “as many as the Lord our God shall call”.

The Gift of Tongues

On the other hand, the Gift of Tongues as revealed in first Corinthians chapter 12 is not available to all believers. Like any of the other gifts of the Spirit, the Gift of Tongues is distributed by the Holy Spirit as He wills.

Now there are diversities of gifts, but the same Spirit…to another [is given by the Spirit] divers kinds of tongues…But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

(1 Corinthians 12:4, 11 KJV)

We will elaborate more on the operation of this gift later. But the important thing to note down here is that, unlike evidential tongues[57], the Gift of Tongues, being one of the nine gifts of the Spirit, is not for all believers, but only those to whom the Holy Spirit chooses to give.

Do All Speak With Tongues?

Now let us try to understand the question “do all speak with tongues?” by looking at the context in which Paul was speaking.

Have all the gifts of healing? do all speak with tongues? do all interpret?

(1 Corinthians 12:30 KJV)

Taken in context, Paul is still talking about the nine gifts of the Holy Spirit. We see him conglomerate the Gift of Tongues with the Gifts of Healing and the Gift of Interpretation of Tongues. Certainly not all have the Gifts of Healing or the Interpretation of Tongues. In the same vein, not all have the Gift of Tongues!

Unlike evidential tongues, the Gift of Tongues is not for all believers, but only those to whom the Holy Spirit chooses to give.

Paul was not alluding to the tongues that attends Holy Spirit baptism (“Initial Evidence Tongues” or “evidential tongues” for brevity) which is intended for personal edification. Rather, he was referring to the Gift of Tongues intended for the edification of the church. Not every believer is expected to manifest this gift, i.e. the Gift of Tongues.

The Gift of Tongues is usually in operation with the Gift of Interpretation of Tongues and the Gift of Prophecy. The goal of the operation of these gifts is the edification of the Body of Christ. Tongues, when interpreted, is the equivalence of the Gift of Prophecy. For this reason, Paul put the Gift of Prophecy above the Gift of Tongues[58].We will talk more about the operation of these gifts in the next chapter.

They Shall Speak With New Tongues

To reiterate, the Holy Spirit baptism with the initial evidence of speaking in tongues is intended for all believers. In fact, Jesus points out speaking in tongues as one of the tell-tale signs that will follow all who believe.

And these signs shall follow them that believe; In my name …they shall speak with new tongues;

(Mark 16:17 KJV)

Thus, Initial Evidence Tongues—but not the Gift of Tongues—is intended for all who believe.

This brings us to the next scriptural issue of controversy regarding tongues:.

2. “HAS TONGUES CEASED?”

...whether there be tongues, they shall cease;

(1 Corinthians 13:8 KJV)

The text above has been the stone of stumbling for many well-meaning Christians on this subject of speaking in tongues. And such is the case for any other text of scripture whose meaning is drawn out of context, without hindsight to the pre-text and foresight to the pro-text!

Understanding the Context

When the apostle Paul speaks of tongues ceasing, he does so in concert with prophecies and knowledge:

...whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

(1 Corinthians 13:8 KJV)

Paul was making reference to three of the nine gifts of the Spirit, which he had been talking about in the previous chapter: the Gift of Tongues, the Gift of Prophecy and the Word of Knowledge:

But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit … the word of knowledge … to another prophecy; … to another divers kinds of tongues; But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

(1 Corinthians 12:7-8, 10-11 KJV)

Initial Evidence Tongues was not the subject of Paul’s present discourse. As we shall see in the next chapter, the Gift of Tongues, in operation, is distinct from Initial Evidence Tongues.

The Gift of Tongues, in operation, is distinct from Initial Evidence Tongues.

Thus, even if we are to wrongly suppose that tongues have ceased, we must realise that it will be the Gift of Tongues that has ceased and not Initial Evidence Tongues. If it be so, then according to the text, the Gift of Prophecy and that of the Word of Knowledge have also ceased. But that would be so untrue, since we see them still at work today, and so makes our first supposition that tongues have ceased a false one.

Why Tongues Has Not Ceased

Why do we claim that the Gift of Tongues has not ceased today? The Gift of Tongues is still in operation today because we have not been perfected yet.

From the context of the scripture, we gather that the Gifts of Tongues, Prophecy and Word of Knowledge will no longer be needed when we see Him face to face, and know Him as we are known.

For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

(1 Corinthians 13:9-10, 12 KJV)

We shall be perfected on the day of the Rapture, when mortality will put on immortality, and corruption will put on incorruption; when we shall be changed in a moment, yea, in the twinkling of an eye[59]! We shall be perfected when we see Him as He is, and are transformed into His likeness. But now, our perfection is not yet apparent because He has not yet appeared!

Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

(1 John 3:2 KJV)

O the glories and wonders of His Word! How perfectly they all fit together, as apples of gold in pictures of silver[60]! And yet how sad we so easily stumble upon it here and there, not knowing the scriptures nor the power of God[61]!

In the next chapter, we shall examine the concern of many tongues critics that today’s tongues is not manifested in the same way as it was on the Day of Pentecost. Why is that we cannot “understand” the tongues that most Pentecostals speak today?

54 2 Peter 1:20-21

55 Acts 2:6-8

56 Refer to the section on “The Doctrine of Initial Evidence” in Chapter 3: The Holy Spirit Baptism

57 That is, speaking in tongues as an evidence of Holy Spirit baptism.

58 1 Corinthians 14:5, 13

59 1Corinthians 15:50-55

60 Proverbs 25:11

61 Matthew 22:29; Mark 12:24

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A readiness to believe every promise implicitly, to obey every command unhesitatingly, to stand perfect and complete in all the will of God, is the only true spirit of Bible study.

***

Andrew Murray

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Chapter 8

“Understanding” Tongues

…we do hear them speak in our tongues the wonderful works of God.

(Acts 2:11 KJV)

The question we are about to look into is not a new one at all. It has been one of greatest dilemmas of many a people who question the genuineness of modern Pentecostalism. The question is this: “Why can’t we understand the tongues most Pentecostals speak today?”

The source of the question is not far-fetched, and it may serve to shed some light on the weakness of the premise behind this inquiry. The root of the question is in Acts chapter 2, when the disciples first spoke in tongues on the day of Pentecost.

And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine.

(Acts 2:7-13 KJV)

The inquiry supposes that all who were present at Pentecost understood the tongues being spoken by the disciples. However, a careful scrutiny of the text will show that this was not the case.

Not Everyone Understood Pentecost Tongues

Contrary to what most people think, not everyone understood the tongues spoken by the disciples at Pentecost. The miracle of intelligibility behind the disciples’ tongues was only known to the unbelieving Jews and proselytes who had gathered together at Jerusalem. The disciples themselves did not understand what they were saying!

In fact, Dr. Frank Macchia has pointed out in his scholarly article on tongues[62] that not even all the unbelieving audience understood the tongues the disciples were speaking:

Luke does not take for granted that tongues would communicate anything to anyone. In Acts 2, there were many who thought that the believers were beside themselves, implying that a significant part of the audience did not understand the tongues. Only those who were receptive to the gospel understood. The implication here is that something other than mere foreign languages lay behind Luke’s report of the tongues of Pentecost.

David Guzik[63] has also adequately commented that the language spoken by the disciples at Pentecost was not immediately intelligible to everyone who was present that day:

…it should never be assumed that each person among the 120 who spoke in tongues on the Day of Pentecost spoke in a language immediately intelligible to human ears present that day. We read they all…began to speak with other tongues; therefore there were more than 120 individuals speaking in tongues. Since the nations spoken of in Act 2:9-11 number only fifteen (with perhaps others present but not mentioned), it is likely that many (if not most) of the 120 spoke praises to God in a language that was not understood by someone immediately present. The text simply does not indicate that someone present could understand each person speaking in tongues.[64]

So then, the premise behind the inquiry, “Why can’t we understand the tongues most Pentecostals speak today?”, is faulty because it assumes Pentecost tongues was understood by all who were present. But the scripture simply does not suggest this. Instead, it points to a phenomenon that surpasses mere foreign languages.

Something other than mere foreign languages lay behind Luke’s report of the tongues of Pentecost. —Dr. Frank Macchia

MORE THAN MERE FOREIGN LANGUAGES

Indeed, tongues is more than mere foreign languages. It has to be so, if the whole phenomenon is supernatural as the scriptures reveal it to be. What then is “tongues” really?

There are at least three different types of tongues identified in Scripture. The knowledge of these will throw more light on the present discourse.

Praying Tongues

The first type of tongues is a supernatural personal prayer language given by the Spirit to all who are baptized with the Holy Ghost. As it is a prayer language, it is spoken unto God not to men:

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

(1 Corinthians 14:2 KJV)

No one understands this type of tongues; not even the one praying it. The scripture says, “...no man understandeth him”. The Holy Spirit is the One who knows what the will of God is, and He makes intercession for us according to God’s will as we use this prayer language:

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

(Romans 8:26-27 KJV)

Praying Tongues is a supernatural personal prayer language given by the Spirit to all who are baptized with the Holy Ghost.

Prophetic Tongues

Prophetic Tongues is a manifestation of the Gift of Tongues during public worship, and consequently, is a supernatural means by which God speaks unto His people. In Praying Tongues, we speak unto God; but in Prophetic Tongues, God speaks unto us.

Prophetic Tongues is manifested for the sole purpose of communicating a message from God to the church, i.e. prophesying. As such, this type of tongues must always be interpreted[65] to achieve its desired purpose, which is edification of the assembly of believers.

As one of the nine gifts of the Spirit, called the Gift of Tongues, it works together with the Gift of Interpretation of Tongues to decipher the meaning of the tongues spoken, whether it is an earthly or heavenly language[66].

But the manifestation of the Spirit is given to every man to profit withal… to another divers kinds of tongues; to another the interpretation of tongues:

(1 Corinthians 12:7, 10 KJV)

And I wish you all to speak with tongues, and more that ye may prophesy, for greater is he who is prophesying than he who is speaking with tongues, except one may interpret, that the assembly may receive edification.

(1 Corinthians 14:5 YLT)

As I mentioned before, because Prophetic Tongues is intended to communicate something to the people of God, it is necessary for it to be interpreted in order to be understood. Without interpretation, Prophetic Tongues has failed to serve its purpose:

Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

(1 Corinthians 14:6, 9 KJV)

In other words, Prophetic Tongues must always go hand-in-hand with Interpretation of Tongues. Otherwise, it is in vain to utter Prophetic Tongues—as Paul puts it: “ye shall speak into the air”. In the church setting therefore, when utterances come forth in the form of Prophetic Tongues, everyone else must remain silent—expecting to hear the interpretation thereof—so that the body of believers will be edified by what God is saying to His people. As a matter of check, Apostle Paul recommends to allow at most two or three utterances in Prophetic Tongues, after which interpretation must follow. If no interpretation comes forth, the person speaking forth Prophetic Tongues is admonished to keep silence in the church.

If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

(1 Corinthians 14:27-28 KJV)

Importantly, when no interpretation is coming forth, we must notice that the apostle does not forbid the person from speaking privately in Praying Tongues for their own edification[67]—privately, because he says, “let him speak to himself”; and in Praying Tongues, because he speaks “to God” not to men. Apostle Paul did not say, “let him not speak with tongues”!

Prophetic Tongues must always go hand-in-hand with Interpretation of Tongues to serve its purpose.

Pentecost-Type of Tongues

The Pentecost-Type of tongues is the third type of tongues, and I have so called it because it was this type that was manifested at Pentecost. It is intended as a sign, not to believers, but to unbelievers:

In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not...

(1 Corinthians 14:21-22 KJV)

This is the type of tongues we see manifested at Pentecost.

And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born?

(Acts 2:7-8 KJV)

Unlike the other types of tongues we have considered, this type of tongues is manifested only on special and significant occasions as God so chooses (much like Prophetic Tongues, I must add). The intelligibility of the Pentecost-Type of tongues is supernaturally given to unbelievers as a testimony to them of the mighty power of God.

The Pentecost-Type of tongues is intended as a sign, not to believers, but to unbelievers.

So What About Today’s Tongues?

As we have seen, Praying Tongues will not be understood by any man because it is not prayed unto men. Prophetic Tongues is spoken for the benefit of the church, and so it must be interpreted to grant the needed understanding. For the Pentecost-Type of tongues, God supernaturally grants understanding to His intended audience without the need of any interpretation. He does this only on special occasions when He wishes to communicate a sign to any people of the mighty power of God at work amongst them.

Of these three, it is very common to see Praying Tongues in manifestation in any prayer gathering, due to the very purpose of that type of tongues, which is prayer. For that matter, a false impression is created in people’s minds that today’s tongues cannot be understood. That is a misleading impression; and a very false one indeed! Prophetic Tongues is still in manifestation today, and so is the Pentecost-Type, as we shall later see[68].

Not every tongues spoken will be understood intelligibly. In fact, most spoken tongues will never be understood because they are Praying Tongues.

Now that we appreciate the different kinds of tongues that there are, we have a better grasp on the tongues spoken today by most Pentecostals. Essentially, not every tongues spoken will be understood intelligibly. In fact, most spoken tongues will never be understood because they are Praying Tongues.

In the subsequent chapters, I will respond to notable arguments propounded by a critic of the Pentecostal teaching on tongues. In doing this, I will repeat some of the discussions from the earlier chapters in this book to make the case for tongues. I believe that such an exercise is not only necessary, but very useful. It will not only remind you of what you have read in the earlier chapters, but it will also equip you to know how to answer anyone who still has doubts about the genuineness of the Pentecostal blessing.

62 As cited by Frank D. Macchia, “Groans Too Deep for Words: Towards a Theology of Tongues as Initial Evidence,” Asian Journal of Pentecostal Studies 1:2 (1998), pp. 149-73.

63 David Guzik is the former director of Calvary Chapel Bible College Germany, near Siegen. He is the author of David Guzik’s Bible commentary.

64 David Guzik’s Commentaries on the Bible: Acts 2–The Holy Spirit Is Poured Out On The Church, e-Sword version.

65 For those who have questioned why the spoken tongues is longer or shorter than the interpretation given, it may help you to know that interpretation is not the same as translation!

66 1 Corinthians 13:1

67 As long as it does not disrupt the order of the service.

68 This topic is discussed further in Chapter 12: Critique #4: Today’s Tongues Cannot Be That of Pentecost.

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One man may have “zeal without knowledge,” while another may have knowledge without zeal. If I could have only the one, I believe I should choose the first; but, with an open Bible, no one need be without knowledge of God’s will and purpose.

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D. L. Moody

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PART 2

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Face To Face With

A Tongues Critic

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Face To Face With A Tongues Critic

In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

(2 Timothy 2:25-26 KJV)

In the next seven chapters, I will respond to the arguments presented by Dr. Max D. Younce in his book, “Face To Face With Tongues: A Verse by Verse Examination and Exposition on the Subject of Tongues”. Some have found his work to be the best “biblical” examination of tongues ever written. But I think otherwise.

A careful scrutiny of the arguments presented by Dr. Younce against tongues, and a thorough consideration of the scriptures he presents to back his case, will only reveal his unfortunate misunderstanding of the subject of tongues. Read on, and judge between the two arguments, as I present Dr. Younce’s critiques followed by my responses to those critiques.

Chapter 9

Critique #1: Tongues Was Not The Result Of Asking

…those which were baptized and filled with (controlled by) the Holy Spirit spoke with other tongues (languages). But, this was not the result of ASKING, PRAYING, SEEKING, or BEGGING for the Holy Spirit… They were to receive the Holy Spirit as PROMISED. The Holy Spirit would not have come any sooner or later; but, only at the APPOINTED TIME, set by God. The Holy Spirit was not the object of man’s will by PRAYING, BEGGING, or SEEKING; but, the object of God’s will by PROMISE… One does not have to pray to be [filled with] the Holy Spirit; but, must yield himself to the will of God.

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #1:

As Dr. Younce has rightly pointed out, the Holy Spirit was given at God’s appointed time, not before or after—just like anything God gives or does! He works everything after the counsel of His own will[1]. So then, to say that we need not pray for the things God gives, because He gives them in His own appointed time, is to say that we need not pray for anything that is God’s will. But this would not be sound—it lies against glaring truths of Scripture.

(1) For God’s will/promises to happen, someone MUST pray!

Jesus Christ, the promised Messiah[2], was given in the fullness of time[3], as appointed by God. But before this, we find Anna the prophetess, and Simon the devout Jew, praying and waiting for the consolation of Israel[4].

Jesus even taught His disciples to pray, “Thy will be done on earth as it is in heaven”[5]! This prayer would not be necessary if God’s will automatically came to pass.

Furthermore, the sacrifice of Jesus on the cross was doubtless God’s will. It pleased the Father to bruise Him[6]. That notwithstanding, we see Jesus in the garden of Gethsemane, praying agonizingly for three hours just to ensure that the Father’s will, not His, will be done![7]

Indeed, this teaching that one does not have to pray for anything that is the will of God will only breed a prayerless generation who know nothing about laying hold of the promises of God through tenacious pleas and requests.

(2) The disciples prayed BEFORE Pentecost happened!

To be sure, the disciples themselves had no knowledge of the times appointed by God. In fact, Jesus would not have them to know it, but rather to wait expectantly, watchfully, prayerfully, for the promise of the Father.

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. And when the day of Pentecost was fully come, they were all with one accord in one place.

(Acts 1:4-7, 14; 2:1 KJV)

No man knows the times and seasons of the Father, and for this reason we must prayerfully wait for His promises, as the disciples did prior to Pentecost. After Jesus’ ascension, the disciples met with one accord to continue in prayer and supplication.

When the disciples gathered in Acts chapter 2 (verse 1), we should not suppose they were doing anything different from what they did in Acts 1:14. The scripture reiterates that they had gathered with one accord, as before. Even if we are to suppose that they were not praying in Acts 2:1, we still cannot deny that prayer and supplication was made by the disciples in Acts 1:14 before Pentecost happened.

And after Pentecost, we still find the apostles praying for the Samaritans to receive the Holy Spirit!

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

(Acts 8:14-15 KJV)

Indeed, this teaching that one does not have to pray for anything that is the will of God will only breed a prayerless generation who know nothing about laying hold of the promises of God through tenacious pleas and requests.

(3) The promises of God are only actualized in the lives of those who appropriate it by prayer.

He gives the promise so that we may claim it by prayer. The saddest epitaph we may find on any gravestone is this: “Ye had not because ye asked not”[8]! Prayer is the key by which we access the promises of God.

See what God told the house of Israel after He promised to put His Spirit in them:

And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Thus saith the Lord GOD; I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock.

(Ezekiel 36:27, 37 KJV)

He promised them His Spirit, on condition that they will ask! It is through prayer that we can rightfully appropriate and claim the promises of God.

(4) Importunity is the nature of true prayer

Quite unfortunately, Dr. Younce has a problem with persistent asking and seeking for Spirit baptism. But importunity is the very essence of the Master’s teaching on the subject of prayer.

And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; For a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

(Luke 11:5-8 KJV)

Indeed, importunity is the sense of the word “supplication”, which we saw the disciples engaging in prior to Pentecost[9]!

Webster’s 1828 dictionary defines supplication as “an entreaty; a humble and earnest prayer in worship; a petition or an earnest request”. To “supplicate” actually means “to entreat; to beseech; to implore; to petition with earnestness and submission”. All of these meanings point to one thing: importunity.

Without importunity, the prayer may go unanswered, even though God had promised the blessing. Why? Because the Sovereign Father bears long with His elect:

And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

(Luke 18:7 KJV)

May He find faith in His Church when He comes—the kind of faith that is unrelenting, tenacious, unyielding, persistent and persevering!

The saddest epitaph we may find on any gravestone is this: “Ye had not because ye asked not”! Prayer is the key by which we access the promises of God.

(5) It is UNSCRIPTURAL to TARRY for the Holy Ghost

As a note of caution, and a matter of balanced biblical teaching, I must add in this section that “tarrying” is not a formula for receiving the Holy Spirit Baptism.

Jesus told the disciples to tarry in the city of Jerusalem for that initial outpouring of the Spirit:

And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

(Luke 24:49 KJV)

If we are to still tarry for the Holy Spirit, then we must go to the city of Jerusalem according to the instruction in that scripture!

To be sure, the disciples were not even tarrying for the Holy Spirit. They were not waiting in order to get ready or to prepare themselves to be filled with the Holy Ghost. They were only waiting for the Day of Pentecost to fully come. That was why in Acts chapter 2, we do not read that “when the disciples were fully ready for the Holy Ghost….”, but rather, “when the day of Pentecost was fully come”!

Therefore, we need not tarry for the Holy Spirit now because He has already been poured out on the Day of Pentecost. All we have to do is to receive Him. That was why Apostle Paul did not ask the disciples from Ephesus to go and tarry for the Holy Ghost Baptism. Rather, he asked them:

Have ye received the Holy Ghost since ye believed?

(Acts 19:2 KJV)

How then do we receive the Holy Ghost Baptism? By asking in prayer:

If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

(Luke 11:11-13 KJV)

If we do not ask in prayer, we will not receive the Gift of the Holy Ghost. But if we do ask, our heavenly Father will honor His promise.

We need not tarry for the Holy Spirit now because He has already been poured out on the Day of Pentecost. All we have to do is to receive Him.

We should not be afraid of receiving a false spirit. The Good Father will never give any of His children a stone if they asked for bread, nor will He give them a snake if they asked for a fish, nor a scorpion for an egg! In fact, He takes it upon Himself to ensure that any of His children who asks for the Holy Spirit receive the Holy Spirit, and none other spirit!

Besides the view that there is no need to pray for the Holy Spirit Baptism, another common theme among tongue critics is the view that all Christians are automatically baptised with the Holy Spirit at conversion. This critique is discussed in the next chapter.

1 (Ephesians 1:11 KJV) [God] worketh all things after the counsel of his own will:

2 Deuteronomy 18:15, 18; Acts 7:37

3 (Galatians 4:4 KJV) But when the fulness of the time was come, God sent forth his Son…

4 (Luke 2:25, 36-37 KJV) And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And there was one Anna, a prophetess …she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

5 Luke 11:2

6 Isaiah 53:10

7 (Luke 22:41-44 KJV) And he...prayed, Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. ...And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

8 James 4:2

9 Acts 1:14

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The idea that everything would happen exactly as it does regardless of whether we pray or not is a specter that haunts the minds of many who sincerely profess belief in God. It makes prayer psychologically impossible, replacing it with dead ritual at best.

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David Brainerd

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Chapter 10

Critique #2: ALL Believers Have The Holy Spirit Baptism

At Pentecost, not only those believers in Jerusalem were indwelt by the Holy Spirit and baptized into Christ’s Body; but, all believers everywhere in the world. …The Holy Spirit baptism is that by which each believer is placed into the spiritual Body of Christ. …When a person trusts Christ as his Savior, the Holy Spirit baptizes that person into the spiritual Body of Christ.

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #2:

Sadly, Dr. Younce confuses Holy Spirit baptism with Baptism into the Body of Christ; yet the two are not the same.

Let us look closely at what the scriptures have revealed to us on this subject.

(1) The Holy Spirit Indwells the Believer at Conversion

Conversion is that spiritual experience by which the sinner is born again into the newness of life in Christ. This born again experience, also called regeneration, is not possible without the Holy Spirit as He is the One who initiates and executes the whole experience:

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

(John 3:5-8 KJV)

So then, literally, the Holy Spirit gives birth to us—that is, the new man created after the image of Christ—at conversion. Consequently, the Holy Spirit indwells every born again believer.

…whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

(John 4:14 KJV)

The water of life Jesus is talking about is the Holy Spirit. The indwelling Holy Spirit is the guarantee of our eternal redemption.

You heard and believed the message of truth, the Good News that he has saved you. In him you were sealed with the Holy Spirit whom he promised. This Holy Spirit is the guarantee that we will receive our inheritance. We have this guarantee until we are set free to belong to him. God receives praise and glory for this.

(Ephesians 1:13-14 GW)

The Holy Spirit is given to us as the proof of our eternal salvation. For this reason, if any man does not have the Holy Spirit dwelling in him, then he is not saved.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

(Romans 8:9 KJV)

It is important to note here that in Romans chapters 7-8, Paul’s discourse was centered on Salvation, and the transformation that accompanies the born again experience.

(2) Baptism into the Body of Christ is NOT THE SAME as Holy Spirit Baptism

The scriptures make it clear that once we believe in Christ, we are baptized into the Body of Christ by the Holy Spirit. This baptism is described in scripture as Baptism into the Body of Christ. This is not the same as Baptism into the Holy Spirit (or Holy Spirit Baptism). Dr. Younce’s critique comes apart because of this confusion.

I have charted out a comparison of the three main baptisms revealed in scripture in a Table.

A Comparison of the Three Main Baptisms Revealed In Scripture

Type of Baptism

Baptizer

Candidate

Element

Baptism into the Body of Christ

Holy Spirit

Believer

Jesus Christ (or the Body of Christ)

Water Baptism

Preacher

Believer

Water

Holy Spirit Baptism

Jesus Christ

Believer

Holy Spirit

You will see from this table that with regards to baptism into the Body of Christ, an event which happens at conversion, the Holy Spirit (the Baptizer) baptizes the born again believer (the candidate) into the Body of Christ (the Element)[10]:

For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

(Galatians 3:26-28 KJV)

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.

(1 Corinthians 12:13 KJV)

On the other hand, in Holy Spirit baptism, our Lord Jesus Christ (the Baptizer) baptizes the believer (the candidate) with (or into) the Holy Spirit (the Element). The scriptures are very unambiguous about this:

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

(Matthew 3:11 KJV)

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.

(John 1:32-34 KJV)

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

(Acts 1:4-5 KJV)

This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

(Acts 2:32-33 KJV)

(3) NOT ALL believers were baptized at Pentecost

Dr. Younce claims that at Pentecost, all believers everywhere in the world, from Pentecost to the Rapture inclusive, were baptized with the Holy Spirit. His basis for this claim is that because the Spirit was already poured out at Pentecost, subsequently, Spirit Baptism is an automatic event that happens at the moment of conversion. However, contrary to his unfortunate and erroneous claims, the Scriptures teach us otherwise.

Indeed, Spirit Baptism is intended for ALL believers (not just some privileged few):

For the promise [i.e. the gift of the Holy Ghost] is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

(Acts 2:39 KJV)

However, believers DO NOT automatically receive the Holy Ghost Baptism at conversion. This is clearly seen in the conversion of the Samaritans:

Then Philip went down to the city of Samaria, and preached Christ unto them …when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized[11], both men and women.

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

(For as yet he was fallen upon[12] none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost.

(Acts 8:5, 12, 14-17 KJV)

If all believers automatically received the Holy Spirit baptism at conversion, as Dr. Younce claims, why would the apostles at Jerusalem send Peter and John to pray for the Samaritan believers to receive the Holy Spirit baptism?

The truth is that whereas all believers have the Holy Spirit indwelling them as a result of the new birth experience, Holy Spirit baptism is yet another experience that is distinct from, and logically subsequent to salvation.

If all believers automatically receive the Holy Spirit baptism at conversion, why did the Lord Jesus send Ananias to the house of Judas on Straight Street to pray for Brother Saul[13] that he might be filled[14] with the Holy Ghost?

And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

(Acts 9:17 KJV)

Furthermore, in Acts 19, why would Apostle Paul think, and even proceed to ask the Ephesian disciples he met, whether they had received the Holy Spirit baptism since they believed?

And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

(Acts 19:1-2 KJV)

Paul’s inquiry was unwarranted if indeed all receive the Holy Spirit baptism automatically at conversion, as Dr. Younce would have us to believe! But this is not the case. Rather, the Scriptures point to the contrary. The truth is that whereas all believers have the Holy Spirit indwelling them as a result of the new birth experience, Holy Spirit baptism is yet another experience that is distinct from, and logically subsequent to salvation.

(4) Spirit Baptism is NOT a requirement for salvation

Because tongues critics wrongly equate Spirit Baptism with Salvation, they falsely accuse tongues advocates of claiming tongues as a requirement for salvation. But this could be no further from the truth!

Salvation is the gift of God by grace through faith in Jesus Christ.

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.

(Ephesians 2:8-9 KJV)

You can be born again, have the Spirit of God living in you, and be on your way to heaven—even though you have not yet received the Holy Ghost baptism and do not speak in tongues!

Tongues are not the proof of a person’s salvation. Rather it is the transformation that follows conversion that gives credible proof of a new birth experience.

And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

(1 John 2:3-4 KJV)

[Jesus Christ] gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

(Titus 2:14 KJV)

You see, we are not saved by works; but we are saved to do good works. In other words, good works do not give us salvation, but, if we are saved, we will do good works. Thus, you may tell a person’s salvation by looking at their fruits.

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

(Ephesians 2:10 KJV)

So then, it is good works, not speaking in tongues, that lends credible proof to a person’s salvation.

Tongues are not the proof of a person’s salvation. Rather it is the transformation that follows conversion that gives credible proof of a new birth experience.

To what purpose then is the baptism of the Holy Spirit, if it is not a requirement for salvation? The purpose is to give us supernatural power to be witnesses of Jesus. As long as we live on earth, we need a demonstration of the Spirit and power to reach out to this unbelieving world.

But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

(Acts 1:8 KJV)

And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.

(1 Corinthians 2:1, 4-5 KJV)

Show me a man who despises Spirit baptism and mocks speaking in tongues, and I will show you a man who has no experience of the power of the Spirit! These are they who have no manifestation of the gifts of the Spirit in their lives and ministry, falsely claiming that they have ceased; clouds without water[15]; ever learning, but never coming to the knowledge of the truth; having a form of godliness but denying the power thereof! From such, as the Scipture says, turn away![16]

(5) The Holy Spirit baptism is for ALL who are thirsty

If the Holy Spirit baptism is not an automatic event that happens at conversion, but rather, is an experience that is subsequent to salvation, then among believers, who is a candidate for Spirit baptism? The answer is simple. Every Christian who wants to be baptized with the Holy Spirit, and has enough faith to claim the promise of the Father, will be baptized! There is no respecter of persons with God.

The gift of salvation is meant for all, but not all will be saved. Why? Because the requirement is that only those who believe will be saved[17]. In the same vein, the promise of the gift of the Holy Ghost is for all who believe[18], but only those believers who appropriate it by faith and prayer will receive it.

The spiritual currency required to receive the Holy Spirit baptism is a thirst. Really, all that is needed is a hunger and a thirst; a tenacious and unrelenting longing to be filled:

Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

(Isaiah 55:1 KJV)

For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

(Isaiah 44:3 KJV)

If our thirst is strong enough, we shall not be disappointed. If we seek for Him diligently, we shall not return without reward.

But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

(Hebrews 11:6 KJV)

When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.

(Isaiah 41:17-18 KJV)

He is not a man that He should lie. If He said it, then He will do it. Blessed are all those who hunger and thirst for more of the Spirit!

In the next critique, Dr. Younce presents a case against tongues by claiming that speaking in tongues is not a consequence of Spirit baptism. Is this really what the Bible teaches? Let’s find out.

10 Baptizer: Person who baptizes

Candidate: The person being baptized

Element: That into which the candidate is baptized

11 With water.

12 This sense of “falling upon” is reminiscent of the event at Pentecost, where the Spirit was “poured out” from heaven “upon” the disciples.

13 Ananias referred to Saul as a “Brother” because Saul was already saved after his encounter with Jesus on the road to Damascus. At this time, Saul was even fasting and praying for three days!

14 It is one thing to be indwelt by the Holy Spirit, an experience that every Christian receives at conversion. But it is entirely another to be FILLED with the Holy Spirit, as they were on the day of Pentecost, and this experience is logically subsequent to salvation.

15 Jude 1:12

16 2 Timothy 3:5-7

17 John 3:16; 1 John 2:2

18 Acts 2:38-39

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Historically, Pentecost followed Calvary; experientially, being filled with the power of the Holy Spirit follows the bearing of the cross.

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Watchman Nee

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Chapter 11

Critique #3: Speaking In Tongues Was NOT The Result Of Being Baptized By The Spirit

The speaking of tongues was not the result of being baptized by the Spirit; but, the result of being filled (controlled) by the Spirit (Acts 2:4). There is a vast difference between the baptism of the Spirit and the filling of the Spirit...the Baptism of the Holy Spirit is not into tongues!

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #3:

It is not good to jumble words together without taking time to consider what the words really mean. Thus, in explaining biblical doctrine, we must cautiously avoid the use of meaningless rhetoric so as not to confuse our hearers. To draw a conclusion from one scripture is to misrepresent the whole teaching around that scripture, and this is very misleading indeed.

Let us closely examine the veracity or falsehood of Dr. Younce’s critique in the light of Scripture.

(1) Spirit-baptized and Spirit-filled can be synonymous

There is no demarcation presented in Scripture between being baptized with the Holy Spirit and being filled with the Holy Spirit. The reason is that, in some sense, the two are synonymous. Let me explain.

In Acts chapter 1, when Jesus was speaking about the event of Pentecost, He uses the expression “baptized with the Holy Ghost”:

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

(Acts 1:4-5 KJV)

When the day of Pentecost came, no mention was made of “baptism with the Holy Spirit”, but rather of “being filled with the Holy Ghost”:

And when the day of Pentecost was fully come, they were all with one accord in one place. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:1, 4 KJV)

There is no doubt that the event of Pentecost was what Jesus was referring to in Acts chapter 1. In fact, Peter settles this for us in his discourse about the Spirit baptism received by the house of Cornelius.

And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

(Acts 11:15-16 KJV)

Peter equates the experience of the house of Cornelius with their experience at Pentecost, and Pentecost with the words of Jesus in Acts chapter 1. By so doing, he equates Spirit-baptism (Acts chapter 1) with being filled with the Holy Spirit (Acts chapter 2).

Thus, to be spirit-baptized and to be spirit-filled are synonymous in this sense. But there is yet more to be clarified.

(2) Spirit-infilling is the continuous phase of Spirit baptism

Specifically, Spirit baptism more appropriately describes the very first infilling of the believer by the Holy Ghost. After we receive the Holy Ghost baptism, there has to be a continuous infilling by the Spirit in order to maintain the fullness of the Spirit. This continuous phase of Spirit baptism is more appropriately described as being filled with the Spirit.

This was the sense in the apostle’s language, when he said:

And be not drunk with wine, wherein is excess; but be filled with the Spirit;

(Ephesians 5:18 KJV)

The Greek text suggests a continuous process of being filled with the Spirit. This is captured in the International Standard Version:

Stop getting drunk with wine, which leads to wild living, but keep on being filled with the Spirit.

(Ephesians 5:18 ISV)

So to be filled with the Spirit is not just a onetime thing. We must continue to be filled as long as we keep working for the Lord.

The effect of being filled with the Spirit is indispensable. It is imperative that boldness and great power attend our messages, lest the world count us to be among the jokers of the day!

Even after Pentecost, we still see the disciples continuing to be filled with the Spirit:

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.

(Acts 4:31, 33 KJV)

The effect of being filled with the Spirit is indispensable. It is imperative that boldness and great power attend our messages, lest the world count us to be among the jokers of the day!

(3) The Baptism of the Holy Spirit is NOT into Tongues

Dr. Younce rightly stated that the baptism of the Holy Spirit is not into tongues. But it is quite amusing that he actually sees that to be a point against the Pentecostal teaching on tongues.

Again, let me reiterate that the baptism of the Holy Spirit is not into tongues. Rather, the baptism of the Holy Spirit is an event by which the believer is completely immersed into the Holy Spirit. Our Lord Jesus is the One who actually pours out the Holy Spirit upon the believer, completely immersing him/her into Holy Spirit.

The baptism of the Holy Spirit is not into tongues. Rather, the baptism of the Holy Spirit is an event by which the believer is completely immersed into the Holy Spirit.

To merely limit the baptism of the Holy Spirit to speaking in tongues is an indication of a myopic understanding of the glories of Pentecost. As I had previously mentioned, tongues is not the embodiment of Spirit Baptism. Rather, it is an outward sign of an infilling by the Spirit of God. Dr. Frank Macchia[19] addresses this issue quite admiringly:

Spirit baptism is not just about tongues. We cannot lock Spirit baptism into a glossolalic straight-jacket so that the former becomes inconceivable apart from the latter. But viewed in the context of our discussion, Spirit baptism is fundamentally and integrally about what tongues symbolize. As such, the initial-evidence doctrine has value...

(4) Speaking in tongues is the INITIAL physical evidence of Spirit Baptism

Like all tongues critics, Dr. Younce seems to stumble upon the doctrine of initial evidence when he says that “speaking of tongues was not the result of being baptized by the Spirit”. To this, I will unhesitatingly respond that speaking in tongues is the initial physical evidence of Spirit baptism! I have adequately elaborated on this doctrine in earlier chapters, establishing a firm footage in several instances of Scripture.

When we say tongues is the initial evidence of Spirit baptism, we do not mean it is the only evidence. Certainly, there are other things that may attend a person’s baptism with the Holy Ghost.

And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; Submitting yourselves one to another in the fear of God.

(Ephesians 5:18-21 KJV)

A spirit of worship, a heart of thanksgiving and a life of humility and submission in the fear of God, are all indicators that a person is filled with the Spirit. However, speaking in tongues has been presented to us in Scripture as the tell-tale initial physical sign to look for.

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God.

(Acts 10:44-46 KJV)

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance… This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

(Acts 2:4, 32-33 KJV)

And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

(Acts 19:6 KJV)

(5) The Fruit of the Spirit is NOT the Bible evidence of Spirit Baptism

To be sure, the fruit of the Spirit is not to be construed as the evidence of Holy Spirit baptism. Rather, being itself a product of spiritual maturity, the fruit of the Spirit is an underlying signature of a person’s born-again experience.

Oswald Chambers, in his devotional classic, My Utmost for His Highest, writing on the authenticity of the born again experience, affirms that the evidence of the work of salvation in a person is a changed life:

One of the tests for determining if the work of salvation in your life is genuine is—has God changed the things that really matter to you? If you still yearn for the old things, it is absurd to talk about being born from above—you are deceiving yourself. If you are born again, the Spirit of God makes the change very evident in your real life and thought. And when a crisis comes, you are the most amazed person on earth at the wonderful difference there is in you. There is no possibility of imagining that you did it. It is this complete and amazing change that is the very evidence that you are saved[20]

Life in the Spirit begins at new birth for every child of God. Every believer is alive in the Spirit because every believer has been rebirthed into the newness of life by the Holy Spirit, and is indwelt by the Holy Spirit. All Christians must therefore show the fruit of the Spirit, whether Spirit baptized or not, through yielding to the work of the Spirit in our lives. Once we are alive in the Spirit through the new birth, we must also train ourselves to walk in the Spirit. This requires spiritual growth and maturity.

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. If we live in the Spirit, let us also walk in the Spirit.

(Galatians 5:16, 22-23, 25 KJV)

Thus, the fruit of the Spirit is the sign of spiritual growth and maturity. Therefore, it is more appropriately a sign for the authenticity of the new birth experience rather than of Spirit baptism. Spiritual maturity is a product of experience, spiritual training and spiritual exercise, not spiritual empowerment.

The fruit of the Spirit is not to be construed as the evidence of Holy Spirit baptism. Rather, being itself a product of spiritual maturity, the fruit of the Spirit is an underlying signature of a person’s born-again experience.

For everyone who lives on milk is still a baby and is inexperienced in the message of righteousness. But solid food is for mature people, whose minds are trained by practice to distinguish good from evil.

(Hebrews 5:13-14 ISV)

But spiritual empowerment is the product of Spirit baptism:

But ye shall receive power, after that the Holy Ghost is come upon you...

(Acts 1:8 KJV)

This distinction is very important. To be spiritually empowered has no bearing whatsoever to a person’s spiritual maturity. Charisma is never a function of character. Unfortunately, many who have neglected this all important truth have made shipwreck of their faith, and cast an unholy stigma on the doctrine of tongues.

To be spiritually empowered has no bearing whatsoever to a person’s spiritual maturity. Charisma is never a function of character.

That notwithstanding, I must iterate and reiterate that this doctrine of tongues still has value, and the onus is on every believer to search the Scriptures for themselves to decide whose report to believe and hold on to. If in our conscience, we know what is right according to the scriptures, but fail to do or yield to them[21] because we have men’s persons in admiration[22], then we are very much to be pitied. It is sad that we care too much about our own reputation, more than we care for the glory of God!

How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

(John 5:44 KJV)

May God have mercy on us!

In the next chapter, I will respond to the critique that today’s tongues is not the same as what was spoken by the disciples on the day of Pentecost.

19 Frank D. Macchia, “Groans Too Deep for Words: Towards a Theology of Tongues as Initial Evidence,” Asian Journal of Pentecostal Studies 1:2 (1998), pp. 149-73.

20 Oswald Chambers. The Changed Life (Nov 12) in My Utmost For His Highest.

21 (James 4:17 KJV) Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

22 Jude 1:16

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The Kingdom of God is not going to be advanced by our churches becoming filled with men, but by men in our churches becoming filled with God.

***

Duncan Campbell

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Chapter 12

Critique #4: Today’s Tongues Cannot Be That Of Pentecost

“And they were all filled with the Holy Ghost and began to speak with other tongues (languages)...” These were not ecstatic utterances of “jibber-jabber”; but, actual, known languages. Pentecostalism and most tongues advocates claim Acts, Chapter Two, to validate their “jibber-jabber” and ecstatic sounds as the true experience of speaking in tongues. One can easily see, by comparison, that tongues advocates today are not exercising the same manifestations of the Spirit as did those on Pentecost… Of all the nationalities present on the Day of Pentecost, each one understood. I have never been in a tongues meeting yet where anybody understood, let alone those speaking a foreign language.

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #4:

I think that Dr. Younce’s position in Critique #4 reflects that of many, who are yet not as bold as him to vocalize it. And why are they not? Is it not because somehow, they still hold some doubt about their stance, and would tread cautiously on holy ground? If it be so, then their attitude is praiseworthy, because they are careful not to trifle with holy things.

Let us look at what the Scriptures, our final authority, has really got to say about this critique.

(1) The Tongues debate is not rooted only in Acts chapter 2

Dr. Younce paints a misleading picture about the ongoing debate on the subject of tongues, and makes it seem that the only scripture tongues advocates use to support their case is Acts chapter 2. But this could be no further from the truth!

In fact, the exposition on tongues goes beyond Acts chapter 2. Other scriptures, which have been previously mentioned[23], also talk about tongues. Of particular importance is Apostle Paul’s teaching on tongues found in 1st Corinthians chapter 14. Paul clearly identifies at least three types of tongues[24] in this chapter: tongues as a prayer language, tongues for interpretation, and tongues as a sign.

In 1 Corinthians 14:2, the first type of tongues identified is one that is “not unto men”.

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

(1 Corinthians 14:2 KJV)

This type of tongues, which I call, Praying Tongues, is not intended for men and so cannot be understood by men. It is a language of prayer, meant only for God. Even the one praying out this unknown tongue does not understand what he is saying.

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

(1 Corinthians 14:14 KJV)

The unintelligibility of Praying Tongues should not be a stumbling block to anyone who appreciates the fact that the foolishness of God is wiser than the wisdom of men. The Holy Spirit in us is the One who knows what is best for us and He prays through us according to the will of God[25].

The unintelligibility of Praying Tongues should not be a stumbling block to anyone who appreciates the fact that the foolishness of God is wiser than the wisdom of men.

The second type of tongues is tongues for interpretation, and for brevity, I like to call it Prophetic Tongues. This type of tongues is a tool by which God communicates to His people supernaturally. As such, the intended listener(s) must be able to decipher what is being spoken. This necessitates the requirement for interpretation as far as Prophetic Tongues is concerned.

Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

(1 Corinthians 14:6, 9 KJV)

As I stated before, Prophetic Tongues are a supernatural means for God to communicate something to the church. Paul says, “If I come unto you…I shall speak to you…” So the intent is to speak to the church and not to God, which is the case with Praying Tongues.

Paul provides a guideline to ensure things are done orderly and not in confusion when this type of tongues is in operation.

If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

(1 Corinthians 14:27-28 KJV)

Because Prophetic Tongues communicates something to the church, everyone else must be silent in order to hear what is being spoken (through interpretation). To avoid situations where one person goes on speaking in tongues with no interpretation, edifying himself at the expense of the others, the apostle recommends that when there is no interpretation coming forth after two or three utterances, that person should keep silence in the church. Notice the apostle does not forbid the person to stop speaking in tongues as far as Praying Tongues is concerned. He is still allowed to “speak to himself, and to God” as long as his praying does not interfere with the orderliness of the service.

Prophetic Tongues are a supernatural means for God to communicate something to the church.

There is also a third type of tongues identified in that same chapter, which is intended as a sign to unbelievers:

In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

(1 Corinthians 14:21-22 KJV)

This third type of tongues is what we see manifested at Pentecost, as a sign to the Jewish unbelievers of the great and mighty working of God among His people. The miracle behind this Pentecost-Type of tongues is that the people to whom God intends to show this sign will all understand what is being spoken in their own respective languages!

And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born?

(Acts 2:7-8 KJV)

The Pentecost-Type of tongues is a supernatural miracle by all standards, just as much as the other types we have seen. However, unlike the other types, this type of tongues is manifested only on special and significant occasions as God so chooses.

The Pentecost-Type of tongues is manifested only on special and significant occasions as God so chooses.

(2) Not everyone understood the Tongues at Pentecost

Dr. Younce takes it for granted that the tongues spoken by every disciple on the Day of Pentecost was understood by all who were present. But, as David Guzik has adequately commented[26], this would be a wrong supposition:

…it should never be assumed that each person among the 120 who spoke in tongues on the Day of Pentecost spoke in a language immediately intelligible to human ears present that day. We read they all…began to speak with other tongues; therefore there were more than 120 individuals speaking in tongues. Since the nations spoken of in Act 2:9-11 number only fifteen (with perhaps others present but not mentioned), it is likely that many (if not most) of the 120 spoke praises to God in a language that was not understood by someone immediately present. The text simply does not indicate that someone present could understand each person speaking in tongues.

In fact, Dr. Frank Macchia has pointed out in his scholarly article on Tongues[27] that not even all the audience understood the tongues the disciples were speaking:

Luke does not take for granted that tongues would communicate anything to anyone. In Acts 2, there were many who thought that the believers were beside themselves, implying that a significant part of the audience did not understand the tongues. Only those who were receptive to the gospel understood. The implication here is that something other than mere foreign languages lay behind Luke’s report of the tongues of Pentecost.

That tongues could be more than mere foreign languages should not make us to think of it as gibberish, or “jibber-jabber” as Dr. Younce calls it with disdain. It is not a mark of spiritual prudence to call holy things by a common name, more so, to hold them in derision. To be sure, even foreign languages do not sound very well to the unlearned ears. David Guzik comments on this very well:

…we should not assume those who were not immediately understood by human ears spoke “gibberish,” as the modern gift of tongues is called with derision. They may have praised God in a language completely unknown, yet completely human. After all, what would the language of the Aztecs sound like to Roman ears? Or some may have spoke in a completely unique language given by God and understood by Him and Him alone. After all, communication with God, not man, is the purpose of the gift of tongues (1Cor 14:2). The repetition of simple phrases, unintelligible and perhaps nonsensical to human bystanders, does not mean someone speaks “gibberish.” Praise to God may be simple and repetitive, and part of the whole dynamic of tongues is that it bypasses the understanding of the speaker (1Cor 14:14), being understood by God and God alone.[28]

That tongues could be more than mere foreign languages should not make us to think of it as gibberish, or “jibber-jabber” ...It is not a mark of spiritual prudence to call holy things by a common name, more so, to hold them in derision.

The truth is that the tongues spoken on the Day of Pentecost surpassed just foreign languages. Even so, the manifestation of tongues as foreign languages has still not ceased today.

(3) Pentecost-Type of Tongues is still in manifestation today as it was at Pentecost

That the Pentecost-Type of tongues is still being manifested today cannot be denied. I will cite two of the many instances of its manifestation today.

Even though this first account is not a published record, it has been heard from a credible source. In a West African church, after their usual worship time, a congregation member, through the inspiration of the Holy Ghost, lifted up her voice in what the congregation supposed was Prophetic Tongues. As such the whole congregation was silent, expecting an interpretation of the tongue to follow afterwards. After some time, when no interpretation was coming forth, the sister sat down, and the service continued in its usual order.

It was not until towards the close of the service that an Indian man walked into the midst of this African congregation to inquire of the “Indian woman” who was speaking in an Indian dialect during their worship time! Obviously, there was no Indian woman in the church. But the tongues that the sister was speaking was in this man’s local Indian dialect! And according to this man, the sister was speaking everything about his life, even things that were known only to him! Doubtless, this was a testimony to him that God was there in their midst!

The second story of the wonders of Pentecost happening today is that of a North American preacher who had gone to minister in a humble local church in Mexico[29]. This minister did not speak Spanish, and so she relied on an interpreter, who happened not to show up on one of the meetings. She assumed that she could not preach that day, and that the local pastor may have to take charge of that service. But she felt the Holy Spirit saying to her, “Not so! You go up there, and [speak] in tongues!” So she got up there, and started [speaking] in tongues! These were her own words:

“I didn’t know what I said, but it must have been effective. All of a sudden—I must have had an altar call—because everyone was coming forward, and they were crying, and lifting up their hands to Jesus...! I don’t know to this day what I said, but I know it was good!”

These true stories throw light on what Paul wrote, when he said, tongues are for a sign, not to them that believe, but to them that believe not!

(4) On Tongues in a Prayer Meeting

Dr. Younce tells us of his experience in a “tongues meeting”, by which I suppose he is talking about a prayer meeting where people prayed in tongues. Because he mentions it, let me touch on the use of tongues in a prayer meeting.

First, let us consider the use of Praying Tongues in a prayer meeting. There may be legitimate and scriptural reasons why anyone would want to understand another’s prayer. For instance, in a group prayer meeting where one person is doing the praying and all others are following with their hearts, the prayer has to be intelligible to the others so they can respond with an “Amen”.

What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

(1 Corinthians 14:15-16 KJV)

What does Paul mean when he talks of “him that occupies the room of the unlearned”? He is not referring to people who do not yet speak in tongues[30]. Rather, he is referring to those who lack understanding on the subject of tongues. To be sure, not every Christian understands spiritual things, and so we must exercise great caution when we are around people who seem not to understand spiritual things, lest we be branded as being beside ourselves:

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

(1 Corinthians 14:23 KJV)

Even so, in a believers’ prayer meeting, where everyone subscribes to the Bible’s teaching on tongues, and there is no one occupying “the room of the unlearned”, there is every liberty to pray in tongues. This is especially so if prayer is desired from everyone simultaneously, each person being at liberty to pray in whatever language they are comfortable with, and by which they can best express themselves to God—and that, including tongues! Why should you care about what another is saying in prayer, as if they were praying to you, when you should be praying yourself?

To be sure, concerted prayer, where everyone lifts up their voice in prayer to God simultaneously, is scriptural. The early disciples prayed like this when they were threatened:

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voice to God with one accord…

(Acts 4:23-24 KJV)

Nothing forbids united corporate speaking in tongues in church, as long as prayer is being made to God simultaneously by all, and there is no one occupying the room of the unlearned[31]. No one needs to understand another’s prayer in such cases, because everyone is supposed to be praying, not listening to people’s prayer! But if at the conclusion of our prayer, we call one person to pray and thank God, that person’s prayer must be understood by all for all to respond with an “Amen” thereafter. Consequently, this concluding prayer should not be prayed in tongues.

Secondly, when Prophetic Tongues manifests in a prayer meeting, the purpose still remains that God has something to say to His praying church. Therefore, such tongues must be interpreted for people to understand what God is saying to His church:

How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

(1 Corinthians 14:26-28 KJV)

When no interpretation is coming forth, after two or three utterances, whoever is speaking the Prophetic Tongues must keep silent and not continue to edify themselves at the expense of the others who are listening for a word from God.

So we see that not all the tongues spoken in a prayer meeting will be understood. In fact, most of the tongues will not be understood as they are mostly Praying Tongues. It would therefore not be right to forbid the use of tongues in public prayer meetings merely because we don’t understand the tongues spoken. It behooves us to heed the advice of the Apostle:

Wherefore, brethren… forbid not to speak with tongues.

(1 Corinthians 14:39 KJV)

Nothing forbids united corporate speaking in tongues in church, as long as prayer is being made to God simultaneously by all, and there is no one occupying the room of the unlearned.

In the next chapter, we will consider a very interesting critique of Dr. Younce’s, which indeed, may be the view of many other tongue critics. Is it true that the tongues first spoken at Pentecost was a preaching tool to communicate the gospel to the people who had gathered in Jerusalem? Let’s discover the real truth of this in the next chapter.

23 Acts 10, Acts 19, 1 Corinthians 14

24 See Chapter 8 “Understanding Tongues”

25 Romans 8:26-27

26 David Guzik’s Commentaries on the Bible: Acts 2–The Holy Spirit Is Poured Out On The Church.

27 Frank D. Macchia, “Groans Too Deep for Words: Towards a Theology of Tongues as Initial Evidence,” Asian Journal of Pentecostal Studies 1:2 (1998), pp. 149-73.

28 David Guzik’s Commentaries on the Bible: Acts 2–The Holy Spirit Is Poured Out On The Church.

29 As narrated by Patricia King in Xtreme Prophetic TV Broadcast

30 There are people who may be part of a tongues-believing church but they do not yet speak in tongues. Such people may not necessarily be classified as “occupying the room of the unlearned” since they may well understand the Bible’s teaching on tongues.

31 This places a responsibility on Pentecostal pastors to ensure the Pentecostal teaching on tongues is adequately taught and emphasized to their congregants so there is little room for the “unlearned”!

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Enter into the promises of God. It is your inheritance. You will do more in one year if you are really filled with the Holy Ghost than you could do in fifty years apart from Him.

***

Smith Wigglesworth

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Chapter 13

Critique #5: Pentecost Tongues Was Used to Preach to Foreigners

On the Day of Pentecost, God wanted His word preached so that all would understand, regardless of nationality. That was God’s purpose and He accomplished it. Is this the purpose of tongues speakers today? If so, why do they not go to the foreign fields with God’s Word and not waste time training in the language schools. If they want all nations to hear, as the Lord did, why are they not preaching in tongues to the various nationalities abroad?

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #5:

This to me is one of the most erroneous critiques against tongues that I’ve come across. It could not be any further from the truth! The whole logic behind it is specious and unscriptural, and should not be entertained.

Let me prove what I am saying from Scripture.

(1) The claim that tongues was used for preaching on the Day of Pentecost is preposterous!

If tongues was used for preaching on the Day of Pentecost, then that must have been a very confused “preaching” indeed! One hundred and twenty disciples all “preaching” to the same audience at the same time! And yet, after all their “preaching” not one convert was made! Perhaps, they were so loud that they made no sense to their hearers!

Certainly, they did not preach in tongues on the Day of Pentecost! They spoke in tongues:

And they … began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:4 KJV)

What the Bible did not say, we must not twist its words to align with our own opinions.

Yes it is true—God wants all nations to hear His word. But the gospel must be preached first to the Jews, and then, to the Gentiles[32]. The crowd who had gathered at Jerusalem on the Day of Pentecost, though coming from every nation, were all devout Jews:

Devout Jewish men from every nation were living in Jerusalem.

(Acts 2:5 GW)

They all had one common language, which was the learned language of the day: Greek. If God’s purpose for bringing in tongues was to surmount language barriers, then it was not necessary at all! In fact, Peter used Greek (or possibly, Aramaic) to address them in his elaborate sermon.

Furthermore, if Pentecost tongues was used to preach, then why was there the need for Peter to give his long sermon thereafter? Truth is, not even one single convert resulted from the tongues the disciples spoke! The harvest of the three thousand souls into the church that day was the result of Peter’s preaching, not the tongues spoken by the one hundred and twenty disciples in the upper room.

The Bible clearly tells us what the devout Jews were overhearing from the tongues spoken by the disciples. They heard them declare “the wonderful works of God”.

…we do hear them speak in our tongues the wonderful works of God.

(Acts 2:11 KJV)

This was not something the Jews had not heard before. The Jews better knew what the wonders of God were, for its declaration abounded in the Book of the Law:

Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

(Psalms 40:5 KJV)

He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.

(Psalms 111:4 KJV)

Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

(Psalms 107:8 KJV)

So then, what the devout Jews were hearing from the disciples in their own languages were the very wonderful works of God declared in the Book of the Law. But the mystery[33] of the Gospel of Jesus Christ was only unveiled when Peter began to PREACH to them in their common language, Greek (or Aramaic).

If Pentecost tongues was used to preach, then why was there the need for Peter to give his long sermon thereafter?

Indeed, the claim that the one hundred and twenty disciples who spoke in tongues on the Day of Pentecost were actually preaching in tongues is just outlandish and unscriptural. If Pentecost tongues was used to preach, then what about the tongues spoken by the household of Cornelius? Do we say that Cornelius and his household were preaching to Peter? What about the Ephesian disciples? Were they also preaching to Paul when they spoke in tongues?

No diligent student of the Bible and whole-hearted disciple of Jesus Christ will subscribe to such flawed teaching.

(2) Pentecost Tongues was used by God as a sign, not a preaching tool

The purpose of intelligibility behind the tongues spoken by the disciples on the Day of Pentecost was to give the unbelieving Jews a sign that God was at work, and that it had nothing to do with the uncultured Galileans.

Remember, the Jews always seek for a sign:

For the Jews require a sign…

(1 Corinthians 1:22 KJV)

Without the sign of intelligibility, the devout learned Jews would have written off the disciples’ speaking in tongues as merely a manifestation of craziness[34] and uncouth behavior, which already was associated with Galileans. As John Gill has noted[35], the Galileans were contemptibly thought of as rude, unpolished, and unlearned men; who had never been brought up in any school of learning, and had never learned any language but their mother tongue; and even that, they pronounced with an ill grace, and in a very odd manner.

So to the devout learned Jews, it was a great astonishment to hear these Galileans speak fluently in languages they had never learnt!

This was a great sign indeed. And being the Jews that they were, they sought for the meaning behind the sign:

Stunned and amazed, the people in the crowd said, “All of these men who are speaking are Galileans. Why do we hear them speaking in our native dialects? All of these devout men were stunned and puzzled. They asked each other, “What can this mean?”

(Acts 2: 7-8, 12 GW)

The purpose of the Pentecost tongues was therefore to be a sign to get the attention of the Jews at Jerusalem! This would set the platform for Peter to adequately communicate the Gospel of Jesus Christ to them, not in tongues, but in the language they all understood!

Without the sign of intelligibility, the devout learned Jews would have written off the disciples’ speaking in tongues as merely a manifestation of craziness and uncouth behavior, which already was associated with Galileans.

There is nothing wrong with training in language schools in order to preach the Gospel to all nations. Apostle Paul did not think it was unnecessary for him to undergo any transformation if it would save others:

For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

(1 Corinthians 9:19-22 KJV)

Dr. Younce is very wrong on this critique, and very unfortunately so. It may be worthwhile for him to take a second look at the scriptures surrounding this subject with an open heart and mind, and allow the same Holy Spirit, the Giver of this gift, to speak to him.

In the next critique, Dr. Younce accuses tongues speakers of using tongues as a measure of how spiritual they are. Is this really the case?

32 (Romans 1:16 GNB) I have complete confidence in the gospel; it is God’s power to save all who believe, first the Jews and also the Gentiles.

33 Romans 16:25-26, Colossians 1:26

34 Acts 2:13

35 John Gill’s Exposition of the Entire Bible

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The more fully that the gospel is preached, in the grand old apostolic way, the more likely is it to accomplish the results which it did in the apostolic days.

***

Horatius Bonar

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Chapter 14

Critique #6: Tongues Advocates Use Tongues To Judge Their Spirituality

The languages spoken on Pentecost were spoken for God’s glory. You do not find in Act 2:1-47 where any of those that spoke in tongues (languages) ever used this to judge the spirituality of other persons or themselves. Tongues advocates claim this for their glory as a sign of their mature spirituality. Yes, they say it comes from God--praising Jesus! But, in reality, they glory in their own manifestation of speaking in tongues as “evidence” of the Spirit’s working in them.

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #6:

Jesus rebuked the Jews of his day for unrighteous judgment[36]. And unfortunately, Dr. Younce seems to be playing near this hole. I wonder how many Pentecostals he has been in contact with. Certainly, he has not met every Pentecostal!

That he is making his judgment from hear-say, I hope not, for that would be very unbecoming of a minister of the gospel of Jesus Christ. But why does he slap all of us with one accusation, to make all of us guilty, as though we were really guilty?

Let us consider what the Bible has to say on this position.

(1) Speaking with tongues is the BIBLE evidence of Spirit Baptism

Again, we find Dr. Younce stumbling upon the doctrine of initial evidence. He thinks that the Pentecostals’ stance on the biblical teaching that tongues is the initial evidence of Holy Spirit Baptism is a claim to being more “spiritual” than those who do not speak with tongues.

But Pentecostals only have, and walk in, an experience of what is clearly revealed in the Bible, and is available to ALL who have faith to claim the promise of the Father.

In the story of Pentecost, the evidence is undeniably recorded that when they were filled with the Spirit, they all spoke in other tongues:

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:4 KJV)

Even so, tongues as an evidence of Spirit baptism was not confined to the Day of Pentecost. The early church continued to walk in this experience even several years after the Day of Pentecost. And in each scriptural instance, the Bible presents tongues as the initial physical evidence of Spirit baptism.

In Acts Chapter 10, we also see this happening in the household of Cornelius:

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

(Acts 10:44-47 KJV)

And then in the story of the twelve Ephesian disciples, in Acts Chapter 19, the same experience is repeated, i.e. speaking in tongues being a consequence of Spirit baptism:

And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.

(Acts 19:1-2, 6-7 KJV)

It is only in the mouth of two or three witnesses that every word must be established[37]. And we have more than three witnesses in scripture that establish this teaching that, whenever a person is baptized with the Holy Spirit, they will speak with tongues as a result of the baptism[38].

(2) Who is really “more spiritual”?

If I have an experience the Bible talks about, and you don’t have it because you do not believe what the Scriptures teach, and because of that, you accuse me of claiming to be “more spiritual” just because I walk in the experience I have, that to me is not a right judgment at all. Nothing stops you from having the same experience, but for your lack of belief in the teaching of Scripture. No one has monopolized the experience. It is still available to as many as will believe.

For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

(Acts 2:38-39 KJV)

And these signs shall follow them that believe… they shall speak with new tongues;

(Mark 16:17 KJV)

If by my belief, I seek to experience that which the Scriptures have clearly revealed, how does this make me more spiritual than you? Perhaps, it may be because you are satisfied with your present spirituality that is why you do not consider what could also be available to you.

But if I seek for more, is it not because I judge myself to be less spiritual, and hence, have need of more? Why then do you accuse me of seeing myself as being “more spiritual”?

(3) Speaking with tongues is not a mark of spiritual maturity

In fact, speaking with tongues is not a mark of spirituality at all! Spirituality, or spiritual maturity, is only proven by how much of the sinful nature a person is able to mortify, in order to walk in the newness of life in Christ Jesus. Thus, it is only the fruit of the Spirit that provides an adequate evidence of spiritual maturity.

In the Book of Galatians, we see that the spiritually immature are easily overtaken by sin, but not those who are spiritual:

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

(Galatians 6:1 KJV)

In First Corinthians, Paul rebukes the Corinthian church who abounded in spiritual gifts, including speaking with tongues, for being spiritually immature. And his basis for this rebuke was because they were walking in sin—envy, strife and divisions:

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

(1 Corinthians 3:1-3 KJV)

So, to be spiritually mature has nothing to do with speaking in tongues. Rather, it has to do with how much of our lives we yield to God through the Holy Spirit’s work in us, so that the life of Christ will be manifested in us:

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

(Galatians 2:20 KJV)

Earlier on, I stressed the importance of distinguishing between spiritual empowerment and spiritual maturity. To be spiritually empowered has no bearing whatsoever to a person’s spiritual maturity. Charisma is never a function of character.

Spirituality, or spiritual maturity, is only proven by how much of the sinful nature a person is able to mortify, in order to walk in the newness of life in Christ Jesus.

The fruit of the Spirit is a sign of spiritual growth and maturity. Therefore, it is an evidence of the authenticity of the new birth experience rather than of Spirit baptism. This is because spiritual maturity is not a product of spiritual empowerment, but rather of experience, spiritual training and spiritual exercise[39]. However, spiritual empowerment is the product of Spirit baptism[40].

The point is this: any child of God can be empowered to do the work of God, but that does not mean they are spiritually mature!

(4) We must make righteous judgment

As I have stated before, it is not a mark of prudence to slap a whole Movement with an accusation on the basis of hear-say or a few unfavourable encounters. To be sure, in any group, you will find some bad apples. Even the apostles that Jesus chose were not spared from this[41]. But it would be very unfair to say that all the apostles were thieves because one of them, Judas, was a thief. That would be unrighteous judgment.

Any child of God can be empowered to do the work of God, but that does not mean they are spiritually mature!

If Dr. Younce encounters some few bad apples who think themselves to belong to a spiritual elite class of believers just because they speak in tongues, not considering that charisma has no bearing on character, it behooves him to exercise caution in not branding the whole body of Pentecostals with the same label, as though all were guilty of that crime. That would not be righteous judgment!

In the next chapter, we will consider one more critique of Dr. Younce’s against speaking in tongues. It is not a small critique, and should not be trifled with at all, especially if one does not have any backing scriptural authority to do so.

36 John 7:24

37 (Deuteronomy 19:15 KJV) …at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

(Matthew 18:16 KJV) …in the mouth of two or three witnesses every word may be established.

(2 Corinthians 13:1 KJV) This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

38 See the section on “The Doctrine of Initial Evidence” in Chapter 3: The Holy Spirit Baptism

39 Hebrews 5:13-14

40 Acts 1:8

41 John 6:70

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None are more unjust in their judgments of others than those who have a high opinion of themselves.

***

Charles Spurgeon

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Chapter 15

Critique #7: Today’s Tongues Is Not From The Holy Spirit

In Isaiah 8:20, God tells us how we can tell the true Spirit from a false, or counterfeit spirit. Remember, speaking in tongues is today accredited to the Holy Spirit; yet, the true manifestations of the Holy Spirit do not coincide with the tongues speakers’ activities, motives, or purposes.

-- Dr. Max Younce, Face to Face With Tongues

My Response to Critique #7:

It is not a mark of an approved workman if he is found to be unbalanced in the Word of Truth. To take what is written, without consideration of what is also written, will undoubtedly lead to many incalculable errors for all eternity[42].

Dr. Younce, in saying that tongues is not from the Holy Spirit, lays no small charge on Pentecostals. If this charge is true, then may it be so. But if it is not, then let God be true, and all who say otherwise, liars[43].

Let us fully examine who really is speaking from the authority of the Word of God.

(1) Who is speaking according to “This Word”?

Dr. Younce quotes a scripture from Isaiah as the benchmark to judge a true Spirit from a false one.

To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

(Isaiah 8:20 KJV)

Rightly so. The Word of God is the ultimate standard by which we judge all things. But the Word of God must be rightly interpreted to give correct understanding. Such interpretation must not come from outside the Word of God. The Word is sufficient in itself to explain itself. We must use scriptures to explain Scripture. Anytime a man must go down to the Philistines to sharpen his sword[44], that man tells the whole world that he is not a blacksmith in the Word of Truth[45].

And I fear Dr. Younce is one of such men. Very sadly, he believes that miracles, signs and wonders have ceased. He takes the pain to verbosely explain why God no longer performs miracles today. He tells us the signs that Jesus said would follow those who believe, in Mark 16:17, was only meant to follow them for a short period of time. He argues that miracles were given to validate the message of the early church until the New Testament was completed. He goes on to say that since we have God’s completed Word today, there is no need for miracles.

We must use scriptures to explain Scripture. Anytime a man must go down to the Philistines to sharpen his sword, that man tells the whole world that he is not a blacksmith in the Word of Truth.

But where is scripture in all of this? No solid and sound scriptural backing for these claims were put forward, apart from Dr. Younce’s own inferences and private interpretations. But good controversy should never be a quarrel about assumptions. Our final authority is the Word of God, not the opinions of men.

Even worse, concerning divine healing, Dr. Younce is of the belief that because Paul could not heal Epaphroditus, Timothy, Trophimus, nor himself, then it must be that divine healing also ceased about that time. “It must be?”— why do we make room for assumptions but not for truth? Who really is not walking according to “This Word”?

Good controversy should never be a quarrel about assumptions. Our final authority is the Word of God, not the opinions of men.

When Jesus walked to the pool of Bethesda, and out of the many sick folks who lay there, he healed only one man[46], do we then say that Jesus’ ability to heal ceased after healing that one man? And when in His own hometown, it was recorded that He could there do no mighty miracles among them because of their unbelief[47], do we then conclude that Jesus lost the ability to do mighty miracles in His hometown? Certainly not!

The argument of having God’s completed Word today, and so there being no need for miracles, is just preposterous. When the Living Word of God Himself walked among men, and John testified of that Word made flesh, that “we beheld His glory as of the only begotten Son of God”, why was there the need for miracles, signs, wonders and healings? If when the Living Word was with them, they needed healing, miracles, signs and wonders, why do we not need them now, when we have the written Word? Is the written Word of God now higher than the Living Word Himself? Are we so stuck in the letter of the Word that we have lost our relish for the Spirit behind the Word?[48]

We should not even suppose the two are different. A man’s words cannot be severed from his personality. It is impossible to separate the written Word from the person of Christ, who is the Living Word of God[49]. Jesus told us Himself that the words He spoke were Spirit and Life:

It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

(John 6:63 KJV)

Ah! See what mischief unsound biblical teaching has wrought! And it is sad that a great throng follow after such misleading doctrines!

(2) What blasphemy against the Holy Spirit really is.

Bible theologians today try to complicate what blasphemy against the Holy Spirit really is. But the highway of holiness is so plain that even wayfaring men, though fools, cannot err therein[50]. Blasphemy against the Holy Spirit is not a complicated matter at all.

Let us look at the actual Bible account to judge what really blasphemy against the Holy Spirit is.

And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. And he called them unto him, and said unto them in parables, How can Satan cast out Satan? Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: Because they said, He hath an unclean spirit.

(Mark 3: 22-23, 28-30 KJV)

In the actual Bible account of the incident, Jesus had healed so many people and cast out unclean spirits from them, so much so that the scribes and Pharisees accused him of being possessed by Beelzebub, the prince of demons, by whom He was performing the miracles and casting out demons. In response to their accusation, Jesus tells them that whoever blasphemes against the Holy Ghost will never be forgiven.

That is to say that whatever comments the people made was actually blasphemy, not against Jesus, but against the Holy Ghost. This was so because Jesus was casting out demons by the Holy Ghost:

And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

(Matthew 12:27-28 KJV)

So essentially, something the Holy Spirit was doing, which is casting out demons, the scribes and Pharisees attributed it to Beelzebub, or a spirit other than the Spirit of God.

That is basically what blasphemy against the Holy Spirit is: to attribute something the Holy Spirit is doing to another spirit! And all who are guilty of this sin stand in danger of eternal damnation because the Holy Spirit, who will convict them of their sin, is the very Person they adamantly speak against. Therefore, they never get the opportunity to even repent, let alone to talk about asking for forgiveness!

To defend the truth and contend for the faith, we must do. But to speak contemptibly of things we do not yet understand is not to walk circumspectly.

Even so, I must cautiously add that it is not anybody’s place to accuse another man of having committed this sin. As blasphemous as Saul (who later became the apostle Paul) was to Christ and the work of His Spirit through His Church, he still found mercy[51]—because he did it ignorantly in unbelief. That said, if we willfully reject the Holy Spirit and His ministry in the Church as something evil and from the pit of hell, then we may be treading without caution on this dangerous ground.

To defend the truth and contend for the faith, we must do. But to speak contemptibly of things we do not yet understand is not to walk circumspectly.

(3) The church at Corinth: Was their tongues from the Holy Spirit?

Dr. Younce makes his case against tongues on the basis that tongues speakers’ activities, motives, or purposes do not coincide with manifestations of the Spirit. In other words, if tongues speakers are so filled with the Spirit as they claim, why are they beset with so many sins, contrary to what you would expect from people in whom is the Holy Spirit? As logical as this may sound, it is not coherent with sound doctrine.

By what Spirit did the Corinthian church operate spiritual gifts? You see, just like any church today, the Corinthian church, by all standards, was not a perfect church. They were notably carnal believers, still struggling with envying, strife, and divisions[52]. At the same time, they were graciously endowed with spiritual gifts, including speaking with tongues.

When Paul wrote to them to instruct them concerning spirituals[53], it is noteworthy that the Apostle did not bring a railing accusation against the church in the manner that some have indiscreetly done. Apostle Paul did not conclude that because most of them were still struggling with sin, then whatever manifestations of the Spirit they had amongst them could not be from the Holy Spirit. Rather, he encouraged them to desire spiritual gifts[54].

To say and conclude that because there are false manifestations, then there are no genuine ones is not to be balanced in the Word of Righteousness.

But, unlike Apostle Paul, Dr. Younce, looks out for the tongues speaker’s activities to judge the Spirit by which he/she operates. What “activities” did the Corinthian church have to write home about?—envying, strife and divisions! These were what was listed to their account. But nowhere does Apostle Paul call their manifestation as coming from a spirit other than the Spirit of the Lord. Unlike Dr. Younce, Apostle Paul knew that this was a high treason charge that ought not to be trifled with.

To try the spirits we must. To be wary of false manifestations we must be on the alert. But to say and conclude that because there are false manifestations, then there are no genuine ones is not to be balanced in the Word of Righteousness. Even human logic will teach us that that is fallacy.

So much on Dr. Younce and his questionable position on the subject of tongues. In the next and final chapter of this book, we shall consider one last issue that may still be keeping people away from the experience of tongues. It is that of the irrationality of the whole phenomenon.

42 (Matthew 4:5-7 GNB) Then the Devil took Jesus to Jerusalem… and said to him, ...the scripture says... “Jesus answered, “But the scripture also says...“

43 Romans 3:4

44 (1 Samuel 13:19-20 GW) No blacksmith could be found in the entire land of Israel. In this way the Philistines kept the Hebrews from making swords and spears. Everyone in Israel had to go to the Philistines to sharpen the blade of his plow, his mattock, ax, or sickle.

45 2 Timothy 2:15

46 John 5:1-9

47 Matthew 13:54-59

48 2 Corinthians 3:6

49 Revelation 19:13

50 Isaiah 35:8

51 1 Timothy 1:13

52 1Corinthians 3:1-3

53 (1 Corinthians 12:1 KJV) Now concerning spiritual gifts, brethren, I would not have you ignorant.

54 1Corinthians 14:1

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If the Holy Spirit was withdrawn from the church today, 95 percent of what we do would go on and no one would know the difference. If the Holy Spirit had been withdrawn from the New Testament church, 95 percent of what they did would stop, and everybody would know the difference

***

A.W. Tozer

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Chapter 16

FINAL WORDS:

“It Does Not Make Sense To Say Things You Don’t Understand!”

…the foolishness of God is wiser than men; and the weakness of God is stronger than men. …God hath chosen the foolish things of the world to confound the wise…

(1 Corinthians 1:25, 27 KJV)

We live in an age described in scripture as the time of the end, when knowledge shall increase[55]. Indeed there has not been a time in history like now, when there is such an abundance of knowledge! It is contemptible now to be ignorant, and even worse to be gullible. You cannot just accept things to be what they are claimed to be—there has to be some reasoning behind it; it all has to make some sense! While this may be of some good to us, my fear is that it may become the very place where we part with the simplicity of Christ[56].

A Deliberate Act of God

Not everything in the divine story makes sense. To be sure, there is not one topic of discussion in Holy Writ where we will not find a non-sensical component! If we should bring up discussions on the virgin birth, or the “born again” experience, or the Incarnation, or even the Trinity, you will find many scholars wrestling with their little minds, trying in vain to grasp the works of the Infinite Hand.

There is no way we can make sense of all these, humanly speaking, without borrowing some help from good old faith! Without faith it is impossible to have any dealings with God. God has chosen the foolish things of this world to confound the wise, and the weak things to confound the mighty. He’s done this deliberately, so that all will be by faith.

The scripture says, “I will destroy the wisdom of the wise and set aside the understanding of the scholars.” So then, where does that leave the wise? or the scholars? or the skillful debaters of this world? God has shown that this world’s wisdom is foolishness! For God in his wisdom made it impossible for people to know him by means of their own wisdom. Instead, by means of the so-called “foolish” message we preach, God decided to save those who believe.

(1 Corinthians 1:19-21 GNB)

The confusion of tongues is actually a deliberate act of God to confound, as in confuse, the wise and prudent. Except we are converted to become like children, we cannot partake of this blessing.

Understanding the Confusion

That notwithstanding, speaking in tongues does make some sense depending on how you look at it.

The true meanings of words have their roots in the intent of the speaker, not the interpretation of the listener. When we speak in tongues, even though we do the speaking, it is the Holy Spirit who gives the utterance.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:4 KJV)

Consequently, the meanings of the words we utter in tongues must also come from the Holy Spirit, and not from us. Since we do not frame the words ourselves, our mind is completely not involved in the speech. The articulation is coming straight from our spirit, bypassing our mind.

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

(1 Corinthians 14:14 KJV)

If I pray in another language, my spirit prays, but my mind is not productive.

(1 Corinthians 14:14 GW)

The only way we can understand the tongues we speak is when the Holy Spirit tells us what He is saying through us.

We need not worry or be concerned as to whether we may be cursing God or not. No man calls Jesus accursed speaking by the Holy Ghost:

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

(1 Corinthians 12:3 KJV)

The Science of It All

That the mind is unproductive during tongue-speaking has been scientifically scrutinized in a neuroscience research laboratory, and the findings of the study may shed more light in doubtful hearts about what the Scriptures have already revealed about speaking in tongues.

Researchers at the University of Pennsylvania studied five women who were healthy, active churchgoers to determine which parts of their brains are most active while they spoke in tongues. The researchers used imaging techniques to track changes in blood flow in each woman’s brain in two conditions, once as she sang a gospel song and again while speaking in tongues. Brain images of the women showed that their frontal lobes—the thinking, willful part of the brain through which people control what they do—were relatively quiet, as were the language centers, while they spoke in tongues. The parts of the brain involved in maintaining self-consciousness were active.

The women retained their self-consciousness, but it was unclear which brain region was driving tongues-speaking! Dr. Andrew B. Newberg, leader of the study team, had this to say:

“The amazing thing was how the images supported people’s interpretation of what was happening. The way they describe it, and what they believe, is that God is talking through them,” he said.[57]

When the patterns created by the two emotional, devotional activities were compared, i.e. singing versus tongues-speaking, the researchers could pinpoint blood-flow peaks and valleys unique to speaking in tongues![58]

The results of this study give us a clear scientific painting of what the scriptures have already revealed, that it is the Holy Spirit who prays through us as we speak in tongues, and consequently, our mind is unproductive in understanding tongues, except by supernatural revelation from the Holy Spirit.

You Be the Judge

Before I conclude our discourse in this book, I would like us to take a cue from an excellent work by Adler & Doren, in their book, How to Read a Book. They present practical ways by which a reader can rightfully judge a book. They argue that before a reader can agree or disagree with an author, or even, suspend judgment, he or she must be able to say beyond any doubt that “I understand what the author is saying”. This is necessary because any criticism that is not based on understanding is irrelevant. Once a reader has attained to the level of understanding what an author is positing, then he or she is in a position to fairly judge the author’s work.

There are four points of criticism by which a reader may judge the author’s work, after he or she has said, “I understand but I disagree.” The reader may make the following remarks to the author: (1) You are uninformed (2) You are misinformed (3) You are illogical, or (4) Your analysis is incomplete. The reader must have definite and precise evidence to back his or her case on any of these points, but more especially, the first three. In fact, since the reader claims to understand the author, failure to support any of the first three points of criticism obligates the reader to agree with the author as far as he or she has gone. I like the way Adler & Doren captured this point:

If you have not been able to show that the author is uninformed, misinformed, or illogical on relevant matters, you simply cannot disagree. You must agree. You cannot say, as... others do, “I find nothing wrong with your premises, and no errors in reasoning, but I don’t agree with your conclusions.” All you can possibly mean by saying something like that is that you do not like the conclusions. You are not disagreeing. You are expressing your emotions or prejudices. If you have been convinced you should admit it. (If, despite your failure to support one or more of these three critical points, you still honestly feel unconvinced, perhaps you should not have said you understood in the first place.)

I am grateful that you have read this book to the end. But I would be more pleased if you could say, “I understand what you are saying”. If you cannot say so, then I beseech you to re-read the book one more time.

But if you do understand, then you must make a judgment, as to whether you agree or not. If you agree, then you must seek to have the experience, i.e. Holy Spirit baptism with the initial evidence of speaking in tongues—that is, if you do not already speak in tongues. Don’t be satisfied to be a mere professor in the faith, accenting to biblical truth but having no practical experience of it. Begin to desire greatly to also experience what the Bible is teaching. I will encourage you to take some time and carefully read through the Epilogue to this book, which focuses on “Receiving the Baptism in the Holy Spirit”.

Don’t be satisfied to be a mere professor in the faith, accenting to biblical truth but having no practical experience of it.

If you are among the few who choose to disagree with me, though not with me, but rather, with glaring truths of Scripture, I will encourage you to search the Scriptures for yourself, and hold on firmly to the truths you find therein. In the end, we will all stand before the Judgment Seat of Christ[59], and be judged by the One whose eyes are like fire[60], who knows the innermost thoughts and intents of the hearts of all men[61]!

May He restore the glories of Pentecost back to His Church!

55 Daniel 12:4

56 2Corinthians 11:3

57 A Neuroscientific Look at Speaking in Tongues by Benedict Carey. New York Times. November 7th, 2006.

58 The new findings contrasted sharply with images taken of other spiritually inspired mental states like meditation, which is often a highly focused mental exercise, activating the frontal lobes.

59 2 Corinthians 5:10

60 Revelations 2:18

61 Hebrews 4:13

********************

Since the days of Pentecost, has the whole church ever put aside every other work and waited upon Him for ten days, that the Spirit’s power might be manifested? We give too much attention to method and machinery and resources, and too little to the Source of power.

***

Hudson Taylor

********************

EPILOGUE

Receiving The Baptism In The Holy Spirit

(1) Steps to Receiving the Baptism in the Holy Ghost

You must first be a born-again believer. Salvation is for all men, but the gift of the Holy Ghost is only for the children of God. There are three simple A-B-C steps to becoming a child of God[62]:

A – Admit that you are a sinner

As it is written, There is none righteous, no, not one: For all have sinned, and come short of the glory of God.

(Romans 3:10, 23 KJV)

– Ask for God’s forgiveness.

For whosoever shall call upon the name of the Lord shall be saved.

(Romans 10:13 KJV)

B – Believe in Jesus (i.e. put your trust in Him) as your only hope of salvation,

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

(John 3:16 KJV)

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

(John 14:6 KJV)

– Become a child of God by receiving Christ into your heart.

But to all who did receive him, who believed in his name, he gave the right to become children of God,

(John 1:12 ESV)

C – Confess with your mouth, that Jesus is Lord.

If you confess that Jesus is Lord and believe that God raised him from death, you will be saved. For it is by our faith that we are put right with God; it is by our confession that we are saved.

(Romans 10:9-10 GNB)

If you followed these steps sincerely, then you are a child of God! Welcome to the family of God. Now you can follow the next steps to receive the Holy Spirit Baptism.

- • Ask Jesus to baptize you with the Holy Ghost. Don’t ask for tongues. You must first receive the gift of the Holy Spirit by opening your heart to the Holy Spirit. Once you receive the Holy Ghost, He will give you the utterance.

- • Be still and wait for that urge or prompting inside you to speak words in a language you have never known or learnt. The Holy Spirit will initiate a stirring inside your belly[63], your innermost being. That is a sure indication that the Holy Spirit is at work in you.

- • Begin to speak out[64], and give expression to the urge or prompting you are sensing in your innermost being. You must open your mouth and begin to speak! The Holy Spirit will not open your mouth for you, nor will He do the speaking. He will only prompt and urge you on. You are the one who must do the speaking!

(2) Important Things You Must Know

1. (a) The Holy Spirit doesn’t speak in tongues through you.

And they … began to speak with other tongues, as the Spirit gave them utterance.

(Acts 2:4 KJV)

- • The Holy Ghost is the One Who gives the utterance. But it is not the Holy Ghost doing the talking.

For if I pray in an unknown tongue, my spirit prayeth...

(1 Corinthians 14:14 KJV)

For if I pray in an [unknown] tongue, my spirit [by the Holy Spirit within me] prays

(1 Corinthians 14:14 AMP)

…on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God…

(Acts 10:45-46 KJV)

And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

(Acts 19:6 KJV)

I thank my God, I speak with tongues more than ye all:

1. (1 Corinthians 14:18 KJV)

- • The miracle of tongues is not who is doing the talking, but rather, what is being said.

1. (b) “Utterance” is simply a “prompting” or an “urge” to speak

And they started speaking in a number of different languages as the Spirit prompted them.

(Acts 2:4 MSG)

And they were all filled with the Holy Spirit and began to say in foreign languages whatever the Spirit prompted them to utter.

(Acts 2:4 GSNT)

- • When you have that prompting or urge, it would seem your tongue wants to say something, which is not in English (or whatever your native language is)

- • You’re not supposed to fight that urge when you get it. You’re supposed to yield to the inner prompting of the Holy Spirit and begin to speak.

- • The Holy Ghost never forces people to do anything. Instead, the Holy Ghost leads and directs, giving you a gentle push here and there. But devils and demons drive and force and make people do things.

1. (c) When you ask for the Holy Spirit, you WILL NOT get a false spirit.

- • The Father has promised to ensure that any of His children who ask for the Holy Spirit receive the Holy Spirit and no other spirit!

If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

(Luke 11:11-13 KJV)

- • You don’t have to be worried about getting a strange spirit. As long as you are a child of God, He will not allow any other spirit to come to you but the Holy Spirit.

- • It is only when you are not born again that you can be taken advantage of by evil spirits, should you ask for the Holy Spirit. The gift of the Holy Ghost is the privilege of only those who are God’s children. If you are not a child of God, what you first need is salvation, not the baptism with the Holy Ghost.

(3) Hindrances to Receiving

1. (a) Lack of Faith

- • If you don’t sense anything on the inside, after asking Jesus to baptize you with the Holy Spirit, your problem may be a lack of faith.

- • Since faith comes by hearing and hearing by the Word of God, then you must go back and carefully study the five recorded instances in the Book of Acts where people got filled with the Holy Ghost (see Acts chapters 2, 8, 9, 10,19).

1. (b) Secret sins you are not aware of?

- • Another reason people do not have faith is because they believe the lie of the devil that they must have some secret sin they don’t even know about!

- • There is nothing like a secret sin you are not aware of. If you don’t know of it, or can’t remember it, then you have not done it! If you did it, the Lord will remind you of it. If He does, simply confess it and ask for forgiveness—He will forgive you instantly, no strings attached! And then ask Jesus to baptize you with the Holy Ghost.

1. (c) Not “Fully Prepared”?

- • Another deception people believe is that they have to have some special times of preparation like some prolonged prayer and fasting in order to be able to receive the Holy Spirit Baptism.

- • Nothing could be further from the truth! If as you are now, without any fasting or special prayer, you believe you will go to heaven should you fall down and die now, then it means you are fully prepared to receive the Holy Spirit Baptism!

1. (d) Lack of Yieldedness

- • If you do sense an urge or prompting to speak after you ask for the Holy Spirit, but somehow, you do not end up speaking in tongues, then your problem is a lack of yieldedness.

- • You must realise that the Holy Spirit will not speak through you. He will only give you an urge to speak, but you must do the speaking.

- • If you do speak out an utterance in tongues—even if you speak only a few syllables—you need to hold on to that utterance and refuse to give up on it.

- • When you’re alone and undistracted, pray in other tongues. Start with the utterance you have already received. Be determined to yield more and more to the Holy Ghost. Expect more syllables and words to come! Your tongues will “grow” as you continue to speak it out.

62 Adapted from The Pentecostal Evangel’s ABCs of Salvation. <http://tpe.ag.org/Salvation.cfm>. Date Accessed: May 12, 2013.

63 (John 7:38 KJV) He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

64 (Acts 2:4 KJV) And they... began to speak with other tongues, as the Spirit gave them utterance.

********************

Wherefore, brethren

…forbid not to speak with tongues.

***

Apostle Paul

********************

THE END

.

About the Author

Cyril Opoku is the founder of Quest for God, a web-based organization that is committed to promoting a quest for an unprecedented fiery revival of all times in this generation.

As a Bible Teacher and a Prayer Warrior Leader for more than a decade now, Cyril proves to be a man with an uncompromising message on the Holy Spirit and prayer. He combines sound biblical teaching on prayer with practical demonstrations of the same. Cyril has a passionate burden for revival, and has organized and led several prayer meetings in Ghana and Canada.

Cyril currently serves on the church board of a local assembly, affiliated with the Pentecostal Assemblies of Canada, located in Toronto. He lives in Mississauga with his lovely wife, Freda, and their son, Avery-Elijah.

Where to Connect with Cyril Opoku:

Email: cyril.opoku@outlook.com

Website: http://questforgod.org

Twitter: http://twitter.com/Quest_4GOD

Facebook: http://www.facebook.com/myquestforgod

Also By Cyril Opoku

Praying men and women have always been the precursors for revival in any generation. Whenever men began to call upon the Name of the Lord, a mighty revival was recorded in the pages of history. But there is a scarcity of praying men and women in our days. Is it any wonder, then, that the Church of Jesus Christ is in such sad state of affairs?

God Almighty has a controversy with His people today. His people are to blame for the sad state of affairs in Christianity today. He holds His people responsible, not only for the backslidden state of the Church, but also for all the woes that this generation is faced with. Who, among His people, will arise for the defense of God’s Holy Name?

The ebook, The Scarcity of Praying Men, examines the reality of this scarcity, and the utmost necessity for praying men to drive God’s end-time agenda. It presents a moving argument why it is imperative for God’s people to arise in defense of His Holy Name now, more than ever before, beginning from the prayer chamber.

Get your copy NOW!

ACKNOWLEDGEMENTS

Many thanks to my lovely wife, Freda, for her cooperation and understanding during the many hours I spent away from the family in writing this book. I love you with love unfeigned! I will also want to express heartfelt gratitude to my mother-in-law, Patricia Obiri-Yeboah, for all the prayers and support that she continues to offer for my family.

I thank God for the lives of Rev. and Mrs. Joseph Osei-Amoah, for the privilege of having to work with such great souls, who have been, and continue to be, a great gift to the Body of Christ. I am also very grateful to Larry Kutuadu and Felix Oppong-Kyekyeku for their encouragements and indefatigable efforts in the review of this book.

Time and space will fail me, if I were to acknowledge all who have been instrumental in my life: My siblings, namely, Akosua Quashie, Adjoa Opoku, Emmanuel Opoku, and Nana Yaw Opoku; my sister-in-law, Ethel Kusi Appiah. Special thanks to Rev. and Mrs. Francis Nyarko, Daniel Aboah, Paul Addae-Baah, Ps. Daniel Duro Dickson and his wife, Akosua Henewa, Mary Duro, Prince Donkor, Joseph Obeng, Alfred Asare-Amoako, Elder Amo, Joseph Osei-Amoah Jnr., Billy Grant, Kofi Asabere, Paul Owusu, Eric Richter and many others, including all deacons, deaconesses, and members of Living Word Assembly of God Church, Toronto, especially, the Prayer Warrior group. I also acknowledge all Holy Ghost Zone Members of GHANACOL fame—we had great times at Gethsemane!

May God bless you all for your contribution to my destiny.

Table of Contents

Recommendation

Dedication

Forward

Introduction

Not By Might, Nor By Power

Two Sundays, Two Stories

Resurrection Sunday

Receive Ye the Holy Ghost!

The Holy Spirit and New Birth

Baptized Into One Body By His Spirit

More to Come

Pentecost Sunday

The Union of Law and Grace

Power From On High

The Holy Ghost Baptism

Water Baptism versus Holy Ghost Baptism

The Spirit Upon

Glossolalia

The Doctrine of Initial Evidence

The Household of Cornelius

The Twelve Ephesian Disciples

The Samaritan Believers

The Apostle Paul

Babel Revisited

Babel versus Pentecost

What Is The Point?

Conversion and Baptism into the Holy Spirit

Two Events, Two Groups

Wrong Translation or Wrong Interpretation?

Important Distinctions

The Initial Evidence Controversy

Tongues as Initial Evidence

An Embodiment of Spirit Baptism?

A Mark of Spirituality?

An Unbalanced Doctrine?

Scriptural Controversies

1. “Do All Speak With Tongues?”

The Gift of the Holy Ghost

The Gift of Tongues

Do All Speak With Tongues?

They Shall Speak With New Tongues

2. “Has Tongues Ceased?”

Understanding the Context

Why Tongues Has Not Ceased

“Understanding” Tongues

Not Everyone Understood Pentecost Tongues

More Than Mere Foreign Languages

Praying Tongues

Prophetic Tongues

Pentecost-Type of Tongues

So What About Today’s Tongues?

Face To Face With A Tongues Critic

Critique #1: Tongues Was Not The Result Of Asking

My Response to Critique #1:

(1) For God’s will/promises to happen, someone MUST pray!

(2) The disciples prayed BEFORE Pentecost happened!

(3) The promises of God are only actualized in the lives of those who appropriate it by prayer.

(4) Importunity is the nature of true prayer

(5) It is UNSCRIPTURAL to TARRY for the Holy Ghost

Critique #2: ALL Believers Have The Holy Spirit Baptism

My Response to Critique #2:

(1) The Holy Spirit Indwells the Believer at Conversion

(2) Baptism into the Body of Christ is NOT THE SAME as Holy Spirit Baptism

(3) NOT ALL believers were baptized at Pentecost

(4) Spirit Baptism is NOT a requirement for salvation

(5) The Holy Spirit baptism is for ALL who are thirsty

Critique #3: Speaking In Tongues Was NOT The Result Of Being Baptized By The Spirit

My Response to Critique #3:

(1) Spirit-baptized and Spirit-filled can be synonymous

(2) Spirit-infilling is the continuous phase of Spirit baptism

(3) The Baptism of the Holy Spirit is NOT into Tongues

(4) Speaking in tongues is the INITIAL physical evidence of Spirit Baptism

(5) The Fruit of the Spirit is NOT the Bible evidence of Spirit Baptism

Critique #4: Today’s Tongues Cannot Be That Of Pentecost

My Response to Critique #4:

(1) The Tongues debate is not rooted only in Acts chapter 2

(2) Not everyone understood the Tongues at Pentecost

(3) Pentecost-Type of Tongues is still in manifestation today as it was at Pentecost

(4) On Tongues in a Prayer Meeting

Critique #5: Pentecost Tongues Was Used to Preach to Foreigners

My Response to Critique #5:

(1) The claim that tongues was used for preaching on the Day of Pentecost is preposterous!

(2) Pentecost Tongues was used by God as a sign, not a preaching tool

Critique #6: Tongues Advocates Use Tongues To Judge Their Spirituality

My Response to Critique #6:

(1) Speaking with tongues is the BIBLE evidence of Spirit Baptism

(2) Who is really “more spiritual”?

(3) Speaking with tongues is not a mark of spiritual maturity

(4) We must make righteous judgment

Critique #7: Today’s Tongues Is Not From The Holy Spirit

My Response to Critique #7:

(1) Who is speaking according to “This Word”?

(2) What blasphemy against the Holy Spirit really is.

(3) The church at Corinth: Was their tongues from the Holy Spirit?

FINAL WORDS:“It Does Not Make Sense To Say Things You Don’t Understand!”

A Deliberate Act of God

Understanding the Confusion

The Science of It All

You Be the Judge

Receiving The Baptism In The Holy Spirit

(1) Steps to Receiving the Baptism in the Holy Ghost

(2) Important Things You Must Know

(3) Hindrances to Receiving

About the Author

Also By Cyril Opoku

ACKNOWLEDGEMENTS