BOOK II
THE MANIFESTATION OF THE HOLY SPIRIT
ROMANS 8:26-29
"Likewise the Holy Spirit also helps our
infirmities: For we know not what we should pray
for as we ought: But the Holy Spirit Himself makes
intercession for us with groanings which cannot be
uttered. 27 And God that searches the hearts knows
what is the mind of the Holy Spirit, because the
Holy Spirit makes intercession for the saints
according to the will of God. 28 And we know that
all things work together for good to them that
love God, to them who are the called according to
His purpose. 29 For whom He did foreknow, He also
did predestinate to be conformed to the image of
His Son, that He might be the firstborn among many
brethren."
INTRODUCTION
The
nature and personality of the Holy Spirit is revealed in the
(fruit of the Spirit): "Love, joy, peace, longsuffering,
gentleness, goodness, faith, meekness, and temperance" (Gal.
5:22-23). His power, on the other hand, is revealed in "word
of wisdom, word of knowledge, faith, gifts of healing,
working of miracles, prophecy, discerning of spirits, divers
kinds of tongues, and the interpretation of tongues" (I Cor.
12:8-10). The word "manifestation" used in I Corinthians
12:7: "But the manifestation of the Spirit is given to every
man to prophet with all," is only used one other time in the
New Testament. It means (exhibition) or quite literally to
(display publicly). It is interesting to note that His
character traits listed in Galatians 5:22-23 are called the
"fruit" of the Spirit; not the (fruits) - plural. This
indicates a unity of personality and thus completeness. We
would never think of extracting or eliminating any of the
aspects of the fruit of the Spirit; yet many Christians today
are sinuously eliminating a number of those things listed in
I Corinthians 12:8-12 when considering the power of the
Holy Spirit. Again we must note that His power is revealed
as a "manifestation" (I Cor. 12:7), and not (manifestations)
- plural. If it is proper to omit any of the nine aspects of
His power - manifestation - it should likewise be proper to
eliminate aspects of His personality - fruit.
Now that we have examined the ministry of the
Holy Spirit as one who takes up partnership with us as we
pray, we need to look at how He displays [manifests] Himself
in prayer. Since His ministry is largely one of (making
intercession), we need to become acquainted with His prayers
in our behalf. Our text under study reveals the nature of
intercession and such knowledge should change the way we
pray.
CHAPTER 3
POWER PRAYERS
Although the Holy Spirit is often considered to be
passive in nature; quietly working behind the scenes,
Scripture reveals something far different. His power was at
work, for example, in creation as he hovered over the waters
(Gen. 1:2). Mary was informed by an angelic messenger that
as a virgin she would conceive and give birth to the Son of
God. When she questioned how this could be, she was told it
would be by the power of the Holy Ghost (Luke 1:34-35).
Jesus told His disciples that the Gospel itself would be
propagated by the power of the Holy Spirit (Acts 1:8). The
entire book of Acts, for that matter, demonstrates the force
of the New Testament church is totally dependant upon the
power of the Holy Spirit. Furthermore, the miracle of
regeneration occurs when we are sealed by the power of the
Holy Spirit (Eph. 1:13). The Holy Spirit is also credited
with the inspiration of Holy Scripture (II Peter 1:21 &
II Tim. 3:16). It is even the Holy Spirit who was
responsible for the bodily resurrection of Christ, and the
subsequent resurrection of saints at the end of this age
(Rom. 8:11).
From this Scriptural evidence, there can be no doubt
that the miracle working power of God is made available
through the manifestation of the Holy Spirit. It should be
no less surprising, therefore, that the text under study,
Romans 8:26-29, also reveals this same manifested power is
demonstrated in the intercessory prayers of the Holy Spirit.
AUTHORED PRAYERS
The Apostle Paul introduces the subject of (praying in the
Spirit) by saying: "Likewise the Holy Spirit also..." The
two words "likewise" and "also" means (in like manner) and
(additionally). Thus Paul is comparing the prayers of the
Holy Spirit to something he has already stated within
context. To what was he referring? If Romans 8 is read
carefully, it can be clearly seen that Paul was referring to
what he had said in Romans 8:16: "The Holy Spirit bears
witness with our spirit, that we are the children of God."
The One who bears witness with our spirit, or
(holds forth the truth), does so with power and authority.
Paul ties this character trait of the Holy Spirit's, power
and authority as the truth bearer, to the One who also "Makes
intercession for us."
As I stated in Chapter 2, the Greek interpretation of
this first mentioning of (makes intercession) in Romans 8:26
means simply that prayers are made [created] for us by the
Holy Spirit. Thus, the Holy Spirit intercedes for us by
making, creating, or originating prayers. In a very real
sense the Holy Spirit, as the One who bears witness with our
spirit, authors prayers for us and He does so with all the
power and authority in character with His nature as the
Truth Bearer identified in Romans 8:16. The question is, how
does He do this.
ARTICULATED PRAYERS
Lawyers serve as intercessors - skillful articulators of
the lawful language of the court - which provides suitable
representation for laymen unfamiliar with court procedure and
language. In a similar way we have spiritual representation
in the supernatural realm. The Holy Spirit, as our
intercessor, skillfully articulates our prayers before the
Father with "groanings which cannot be uttered." These
spiritually articulated prayers secure every word as we pray
in the Spirit; transcending all human comprehension and
knowledge.
The dictionary defines articulation as "To express or
formulate clearly and logically - distinctly uttered." Most
fail to spend much time in prayer because we have so often
experienced the inability to express the true nature of our
petitions in human terms. Some how the human language just
seems to fall short of what we really mean and feel. The
results of repetitive petitionings and decorous prayers
is spiritual emptiness and frustration as well as neglect.
Add to this the effect of demonic forces which war against us
as we pray; attempting to frustrate the forth coming answer,
and it is understandable why we spend so little time with our
Lord. It is comforting, therefore, to know that we have one
who is able to spiritually articulate our prayers with
preciosity in terms fully understood by our Heavenly Father.
These supernatural prayers of the Holy Spirit ar distinct
utterances in the spiritual realm and thus are beyond the
nature of human speech. When we pray, therefore, we need
only rest in our partnership with the Holy Spirit who will
manifest Himself as an intercessor with prayers too deep for
words.
GROANINGS WHICH CANNOT BE UTTERED
From our text, we learn that the nature of the
Holy Spirit's intercessory prayers are "groanings which
cannot be uttered." This old English form of speech looses
nearly all of its true meaning in modern vernacular. To us,
"groanings" would probably mean something like (moanings);
"uttered" would have little, if any, real meaning at all.
Without examining the Greek therefore, we might conclude that
the prayers of the Holy Spirit are wordless mumblings. Such
communications would be purposeless; but from the very
reading of the text itself, we must recognize that these are
intercessory prayers which are clearly understood by our
Heavenly Father.
The Greek rendering of this phrase, "groanings which
cannot be uttered," is (sighs which are unspeakable). This
is a statement of nature not content. As one who has lived
their entire life in the midwest, I would probably refer to
someone from the state of Alabama, for example, as having a
southern accent. This has nothing to do with the content of
what one has spoken; it merely is in reference to their
nature of speech. Paul is likewise referring to the nature
of the Holy Spirit's prayers. They are prayers offered with
such spiritual depth and earnestness that they are beyond
human words of description.
Consider describing in detail the beauty of a rainbow to
someone born blind. There are simply no human words of
description which would bring comprehension to the mind of
one who has never seen. From one's tone of voice, however,
and expression of awe, a blind person would certainly gain
intellectual insight to the beauty of the rainbow, even if
they had no comprehension of color. We can conclude the
same, therefore, from Paul's description of prayers which the
Holy Spirit offers in our behalf. They are prayers too deep
for words.
UNSPEAKABLE
As already stated, a simple reading of our text would
perhaps leave one to conclude that the prayers of the
Holy Spirit are wordless mumblings without form or
substance. This is certainly not true since our
Heavenly Father understands them perfectly. The phrase,
"which cannot be uttered," simply means unspeakable. The
Apostle Paul made use of this word in his experience of being
caught up into the third heaven which he described in
II Corinthians 12. In verse 4 of that chapter he said that
in Paradise he heard unspeakable words, "which is not lawful
for man to utter." He heard them but what he heard was not
describable in human terms. So it is with the prayers of the
Holy Spirit. His prayers are beyond man's natural ability to
speak. Thus they are unutterable to him.
ILLUSTRATION
The ocean dolphin is a good example of the true meaning
of "groanings which cannot be uttered." They communicate
between themselves by using high frequency chirps, squeaks,
and whistles under water. Man is unable to hear these
sounds without special underwater equipment. Even with such
equipment; we are still unable to interpret their language.
To say that the dolphin makes unutterable sounds in today's
manner of speaking would be incorrect. Not, however, in the
day of the King James translators. They used this form of
translation to indicate the words which are used by the
Holy Spirit in prayer were supernatural and beyond man's
ability to interpret. In man's element the prayers of the
Holy Spirit are indescribable or unspeakable. Similarly, the
dolphin's sounds are uttered in a realm unnatural to that of
man and thus we do not hear them. They are not unutterable,
therefore, simply unnatural to man. Such are the prayers of
the Holy Spirit.
SPIRITUAL ARTICULATION
No where in Scripture is it recorded that the
Holy Spirit spoke audibly. God the Father spoke audibly on
several occasions to men on earth and of course Jesus did
also during His earthly ministry. The Holy Spirit on the
other hand has only done so when speaking through others.
Such is the case in Acts 2:4: "And they were all filled with
the Holy Spirit, and began to speak with other tongues,
[languages,] as the Holy Spirit gave them utterance." The
verse proceeding this statement in Acts 2:3 describes this
occurrence: "And there appeared unto them cloven tongues
like as of fire, and it sat upon each of them." The word
"cloven" means (split) or (divided). The purpose of this
supernatural appearance of split, or divided, tongues of fire
was symbolic. The one hundred twenty that had been in the
upper room praying were awaiting the promised manifestation
of the Holy Spirit (Acts 1:4-8). As they did so, the house
suddenly filled with a mighty rushing sound of wind from
Heaven, and the supernatural phenomenon of fire that
appeared as tongue-like manifestations sat over each one; the
result was the speaking of languages unknown, unfamiliar, to
them personally (Acts 2:3). We know they were languages
because at least seventeen known languages were identified
by the onlookers (Acts 2:9-12). It should be obvious from
the context, however, that there were many more languages
than just the seventeen (Acts 2:5). It is very likely, in my
opinion, that each of the one hundred twenty spoke a
different language as they were all individually filled with
the Holy Spirit. What was the purpose of this supernatural
manifestation of the Holy Spirit?
I believe there are at least four reasons for the
manifestation of the Holy Spirit as recorded in Acts 2:4.
First, it confirmed the words of Jesus in John 14 and 16 as
well as Acts 1. The disciples were promised that the
Comforter would come and come He did in Acts 2:4. He did so
with such manifested power there could be no denial.
Secondly, Acts 2:4 signaled the church age and the power
of God was made available to the church through the direct
ministry of the Holy Spirit.
Thirdly, Acts 2:4 was a supernatural demonstration of
God's power to the lost and helped to spread the Gospel
rapidly throughout the known world by those who witnessed the
event. One must note, however, that the manifestation of
tongues was not itself used to spread the Gospel to the known
world.
Finally, Acts 2:4, as well as subsequent passages in the
book of Acts, confirmed the difference between Ephesians 1:13
- being sealed by the Holy Spirit at the moment of salvation
- and Acts 2:4 - being filled with the Holy Spirit for power.
Shortly before our Lord's return to Heaven, He appeared
to His disciples and breathed on them and said, "Receive ye
the Holy Ghost" (John 20:22). Ephesians 1:13 confirms we
are sealed with the Holy Spirit of promise when confession is
made that Jesus is Lord. Acts 2:4, on the other hand,
confirms the witnessing power of the Holy Spirit when one is
filled.
CLOVEN TONGUES OF FIRE
The question is often raised, "what were the cloven
tongues of fire?" These were supernatural manifestations of
fire which appeared as tongue-like figures and sat over each
of the one hundred twenty as they spoke new languages. These
luminous apparitions were tongue-like forms which appeared
over each; demonstrating the presence of the Holy Spirit as
they spoke new languages unfamiliar to them personally. The
onlookers confessed exactly that:
"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 marveled, saying, one
to another, Behold, are not these which speak
Galileans? And how hear we every man in our own
tongue, wherein we were born" (Acts 2:6-8).
The appearance of the tongue-like flames of fire were simply
to demonstrate the presence of the Holy Spirit as He
manifested Himself in supernatural speech.
As is so often the case, the skeptical and unbelieving
try to explain the miraculous of God by human means. The
dubious in this crowd accused these Spirit filled Christians
of drunkenness; although it was only mid morning when they
made their charge. Upon hearing this, Peter switched,
apparently without difficulty, back to the common language of
the day; and explained to them what they were currently
witnessing. This also demonstrates that although they spoke
"as the Spirit gave them utterance," they were not
controlled.
As I mentioned earlier, the word "cloven" means (split)
or (divided). This aspect of the manifestation simply
demonstrated the disciples were speaking divided languages -
languages unknown to them personally. The on-lookers clearly
recognized this from the beginning according to the context.
Simply put, Acts 2:4 is a supernatural manifestation by the
Holy Spirit of spiritual articulation: "As the Holy Spirit
gave them utterance."
WHICH CANNOT BE UTTERED
Paul informed us that the prayers of the Holy Spirit are
"groanings which cannot be uttered." If this King James
rendering is literal, it theologically conflicts with Acts
2:4 which confirms that the Holy Spirit's utterances are
audible: "And they all began to speak with other
tongues/languages, as the Spirit gave them utterance."
Presumably, when the Holy Spirit of God desires to do so, His
utterances can be verbalized by Spirit filled men.
Romans 8:26 does not say that the prayers of the Holy Spirit
are unutterable; but rather the Greek discloses that the
prayers are (unspeakable.) This must be interpreted to mean
humanly, that is, naturally, because we know the
Heavenly Father understands these prayers. According to Acts
2:4, if there are Spirit filled persons available, the
spiritual articulations of the Holy Spirit are utterable -
made audible - as He, the Holy Spirit; wills. Could Paul
perhaps be referring to something entirely different when he
spoke of the prayers of the Holy Spirit as "groanings which
cannot be uttered?" This would be a good time to make a
conscientious examination of the other Biblical references to
the tongues phenomenon to see if indeed Paul was referring to
something unique; thus in the process, perhaps we can gain
greater spiritual insight to "groanings which cannot be
uttered."
THE EARLY CHURCH
The book of Acts records three specific accounts of the
tongues phenomenon. Acts 2 details the day of Pentecost when
one hundred twenty disciples were all filled with the
Holy Spirit and began to speak divided languages. Acts 10
records Peter ministering to the house of Cornelius, a
gentile, and they, too, were filled with the Holy Spirit and
began to speak in tongues. The third account is found in
Acts 19. Paul is credited with ministering to the twelve men
at the church in Ephesus by the laying on of hands. They
likewise were all filled with the Holy Spirit and began to
speak in tongues.
There are additionally three other possible references
in the book of Acts to the tongues experience. AFter Peter
and John preached in the synagogue in Acts 3, they were taken
by the leadership and threatened concerning the doctrines
they were teaching. These two men testified of these events
to the Jerusalem church in Acts 4 and upon the conclusion of
their witness, the church began to praise and worship God.
As they concluded their worship, a very similar experience
took place that parallels that of the Acts 2 record.
Although tongues is not mentioned in this occurrence, it
would be poor Biblical hermeneutics to dismiss the
comparison.
Philip the evangelist traveled to Samaria in Acts 8 and
preached the gospel. The Samaritans were converted and water
baptized (Acts 8:12). Peter and John, however, were
dispatched by the Jerusalem leadership to go to Samaria to
lay hands on these new Christians that they might receive the
"Holy Ghost" (Acts 8:14-17). Again we find no mention of
tongues, but it would be difficult to believe that Peter and
John expected something less, since they were specifically
sent to lay hands on the Samaritans to receive the
Holy Ghost.
Finally there is the account of Paul's own conversion in
Acts 9. Ananias, a disciple of the Lord in Damascus, was
told by the Lord in a vision to go and lay hands on Paul.
Ananius was commanded by the Lord Himself to do this for two
reasons: That Paul might receive his physical sight and that
he, Paul, might be filled with the Holy Ghost (Acts 9:17).
When the one hundred twenty were filled with the Holy Spirit
in Acts 2:4, they spoke with tongues/languages. We cannot
assume anything less for Paul since he confessed to the
Corinthians; "I thank my God, I speak with tongues more than
ye all" (I Cor. 14:18).
We find additional proof that the apostle Paul spoke
with tongues when he was filled with the Holy Spirit in Acts
19 as he later meets with the twelve men in the church of
Ephesus. They confessed, when interrogated by Paul, that
they had never even heard of the Holy Spirit (Acts 19:2).
Verse (6) says that Paul "Laid hands" on them and the
Holy Ghost came upon them and they spake with tongues. The
only laying on of hands with which Paul was familiar was that
of his own experience in Acts 9. There can be no doubt,
therefore, that Paul spoke with tongues when Ananius laid
hands on him in Damascus.
The book of Acts spans at least twenty years. The
practice of laying on of hands and the receiving of the
filling of the Spirit was common place in the early church.
Apostles were sent specifically to lay hands on new converts
that they might receive the Holy Spirit, Paul himself
experienced the same, and even Peter was sent by the Lord to
minister the same to gentiles. The early church recognized
the difference between being sealed by the Holy Spirit at the
moment of salvation and being filled with the Holy Spirit for
power. They also recognized that speaking in tongues - new
languages - was the evidence experienced by the one being
filled with the Spirit as well as the fulfillment of the
promise of Jesus: "And these signs shall follow them that
believe; in my name shall they cast out devils; they shall
speak with new tongues" (Mark 16:17).
THE EPISTLE TO THE EPHESIANS
Paul's letter to the church of Ephesus included a
reminder that they should continue in being filled with the
Holy Spirit (Eph. 5:18). The Greek, in this command to be
filled with the Spirit, is literally (be being filled) with
the Holy Spirit. Paul, by inspiration of the Holy Spirit, was
commanding the church at Ephesus to continue being filled
with the Holy Spirit. The only knowledge that they could
have had of being filled with the Holy Spirit was that which
had been ministered to them by Paul when he laid hands on
them in Acts 19. He encouraged them to continue in what they
had received and he offered them Scriptural help in
maintaining the Spirit filled life (Eph. 5:17-21).
THE EPISTLE TO THE CORINTHIANS
By far the most controversial chapter in all of the
New Testament is I Corinthians 14. Many insist that Paul
wrote to the Corinthian church and condemned their usage of
tongues. Yet in the epistle he affirmed that what he was
teaching them on the subject of tongues were the "commands of
God" (I Cor. 14:38). He immediately followed this statement
of authority by commanding them not to forbid the speaking in
tongues in verse (39).
THE PURPOSE
Paul makes several sententious statements on the
subject of tongues in I Corinthians 14: One who speaks in
tongues does so "unto God;" [14:2]. Tongues is speaking in
the Spirit; "mysteries," (secrets) [14:2]. Tongues
"edifieth," or, (builds up), [14:4]. He even confesses his
desire is for "all to speak in tongues," [14:5].
furthermore, e states that the interpretation of tongues in
the church is for "edifying;" [14:5]. He also instructed
that when tongues are used by one in the church, he should
first pray that he, the one speaking in tongues, "may
interpret;" [14:13]. Praying in tongues is to do so with
one's human spirit; not the "mind/intellect;" [14:14]. Paul
also boldly confessed to both "praying" and "singing" in
tongues [14:15], and Apparently it is also possible to bless
someone in tongues with one's human spirit according to I
Corinthians 14:17-18. Paul even said he spoke in tongues
more than anyone in the Corinthian church [14:18]. He also
gave instructions that tongues were for a sign for
"unbelievers" [14:22], which was exactly what took place in
Acts 2:4. Beginning in I Corinthians 14:27 and continuing
through the balance of the chapter, Paul offers instructions
for usage of tongues in the local church. He concludes his
remarks on the subject in the final verse by saying; "Let all
things be done decently and in order." That is the purpose
of the church; that all things be done, and be done in order.
To conclude that this chapter is simply not applicable for
today's church would negate that "all things be done."
Paul not only encouraged the Corinthian Christian to
seek the spirituals (I Cor. 14:1). but recognized their zeal
for such (I Cor. 14:12). Their problem was thinking that
speaking in tongues demonstrated superior spirituality and
Paul rebuke them for their pride. He gave them instruction,
therefore, on how such zeal should be directed in a public
church service and that in such meetings they were to preach
in the known language of the day. Tongues were certainly
acceptable from two, or at the most three persons, [see
verses 27 and 28], during a church meeting; but there should
immediately follow an interpretation. If an interpretation
was given, then that interpretation was to be judged by the
spiritual leadership of the church for doctrinal soundness.
If there was no interpretation offered, the one speaking in
tongues was then to remain silent (I Cor. 14:28). In
contrast, the Corinthian Believer was instructed not to
remain silent if speaking to himself - implied privately -
for spiritual edification, and as he did so, he was speaking
to God (I Cor. 14:28).
THINGS TO CONSIDER
It is clear that the Holy Spirit began His ministry in
the church in Acts 2:4 and His manifestation of power
continued on throughout the early church. Being filled with
the Holy Spirit was associated with the laying on of hands,
in most cases, and the speaking of tongues. Paul instructed
the Ephesians in their letter to continue in what they had
received in Acts 19 by the laying on of hands. He likewise
instructed the Corinthians on the purpose of practicing
tongues both in public and in private. He, the Apostle Paul,
through the inspiration of the Holy Spirit even warned those
who might attempt to forbid the speaking of tongues after his
epistle had been read in their hearing. It is also often
argued that the tongues experience was limited to the three
occurrences recorded in the book of Acts; a more careful
examination of Scripture would prove it was the norm and not
the exception. It is even suggested that tongues disappeared
after the death of the last apostle, but no one is able to
determine when that may have been or how many there were.
The greatest supporting evidence that the sign of
tongues has ceased is usually taken from I Corinthians 13:8-
10:
Charity never faileth: But whether there be
prophecies, they shall fail; whether there be
tongues, they shall cease; wether there be
knowledge, it shall vanish away. 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.
The key issue in this text is the meaning of "When that
which is perfect is come." Some choose to interpret this to
mean the Scriptures. When the Scriptures, or the Bible
itself, was complete; tongues should have passed away. If
this is true, then we must also conclude that prophecies and
knowledge must likewise have passed away when the Bible was
finally canonized. In Chapter 14 of i Corinthians Paul
identifies prophesy as the preaching of God's Word for the
edification of the church. If tongues ceased upon the
completion of Scripture, then the preaching of the Word and
knowledge likewise must cease.
The Greek translation of the word "perfect" in
i Corinthians 13 is (perfection); not the word rhema or
logos; the Greek terms for The Word. This is substantiated by
Paul's further teaching in 1 Corinthians 13:12: "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."
We must agree that we today also see through a glass
darkly. Know one can confess all Scripture as properly
interpreted today for there will always be a differing of
opinions in many minor areas of Bible thought. There is
coming a day, however, when we will see face-to-face and will
be known even as we ar known by God:
"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" (I John 3:2).
When this perfection takes place, all things which have gone
before will cease, including the preaching of God's Word,
knowledge, and tongues.
FAITH HOPE CHARITY
Upon concluding I Corinthians 13, it is suggested that
Paul confirmed the passing of the usage of tongues by today's
church because he said only three gifts remain:
"And now abideth faith, hope, and charity, these three;
but the greatest of these is charity" (I Cor. 3:13). If this
were true, that tongues passed away and there are only three
remaining spiritual gifts, we would also therefore have to
conclude that the five gifts of the church recorded in
Ephesians 4 - apostles, prophets, evangelists, pastors and
teachers - were also eliminated and we would by necessity
have to eliminate Romans 12; the gifts of helps. We would
even be obligated to eliminate (knowledge) and (prophesy( -
preaching if such interpretation is to be followed to its
logical end. Paul's statement is simply one of fact. These
three are, or will always remain, even when we see our Lord
face-to-face with glorified bodies. We will live eternally
with Him and faith, hope, and love will continue since they
are eternal. I Corinthians 13:13 could be read in the
Corinthian's day and in our day and in every generation to
follow because it is eternal. Tongues, knowledge, miracles,
water baptism, resurrection, judgment, communion, all will
pass away when Jesus returns.
FINAL PROOF
There is one unbending Biblical reference which confirms
tongues is for today's church. Upon being accused of being
drunken at nine o'clock in the morning, Peter stood,
switching back into the common language of the day, and began
to explicate:
But Peter, standing up with the eleven, lifted up
his voice, and said unto them, "Ye men of judea,
and all ye that dwell at Jerusalem, be this known
unto you, and harken to my words: For these are
not drunken, as ye suppose, seeing it is but the
third hour of the day. But this is that which was
spoken by the prophet Joel; and it shall come to
pass in the last days, saith God, I will pour out
of my Spirit upon all flesh; and your sons and your
daughters shall prophesy, and your young men shall
see visions, and your old men shall dream dreams:
And on my servants and on my handmaidens I will
pour out in those days of my Spirit; and they shall
prophesy: And I will show wonders in heaven above,
and signs in the earth beneath; blood, and fire,
and vapor of smoke: The sun shall be turned into
darkness, and the moon into blood before that great
and notable day of the Lord come: And it shall
come to pass, that whosoever shall call on the
name of the Lord shall be saved (Acts 2:14-21).
Peter makes it as clear as anyone. He explained, what
was currently being witnessed by the crowd, was for "the last
days" (acts 2:17). He even attributed this statement to the
Lord; "saith God" (Acts 2:17). He parenthetically confirmed
this entire period of time in Acts 2:21 by saying these are
the days upon which men may call upon the Lord to be saved.
This period of time is made available until that "great and
notable day of the Lord" (Acts 2:21). The Apostle Peter, who
was filled with the Holy Spirit at the time, and thus
speaking with the authority of God, confirmed tongues as
evidence of the Holy Spirit's manifested power in the
New Testament church. We are living in "the last days;" that
period of time when men may call upon the name of the Lord to
be saved. Acts 2 ushers in the ministry of the Holy Spirit
in the age of the New Testament church and one way His power
is manifested is revealed in tongues, or, the ability to
spiritually articulate languages unknown by the speaker as
the Holy Spirit gives them utterance.
I think it also important to note that Peter did not
continue to speak in tongues as he preached this Gospel
message to the on-lookers but preached to them in the common
language of the day to explain what they were witnessing
(Acts 2:14). Some suggest the purpose of tongues was limited
to the early church simply to help the Gospel to be spread
worldwide rapidly. If this is true, it cannot be proven from
Acts 2 or any other New Testament text; nor is there ever any
Biblical instruction given by any of the inspired
New Testament writers in how such should be used to spread
the Gospel of our Lord. It is unquestionably God's will for
the known language of those hearing the Biblical message
preached to be the vehicle of transmission and not the
speaking of tongues. This is, in fact, why Paul was inspired
by the Holy Spirit to instruct the Corinthians in I
Corinthians 14 since they were using the gift of tongues
incorrectly.
CONCLUSION
If Paul wrote to us concerning the prayers of the
Holy Spirit in Romans 8:26, "groanings which cannot be
uttered," the only form of prayer, common to the Holy Spirit,
with which he would be familiar; would be that referred to as
(praying in the Spirit), or (praying in tongues). These are
prayers of power; too deep for human words. They are prayers
which the Holy Spirit creates perspicuously by His own
nature and authority as God. Paul was familiar with speaking
in tongues and even confirmed that he spoke in tongues more
than any one he personally knew (I Cor. 14:18). If, in
Romans 8:26, he is referring to something else, he never made
this clear in any of his other writings. He instructed the
Corinthians that praying in tongues was spiritually edifying
and when one did so, he was speaking secrets to God (I Cor.
14:2). I believe that the (groanings which cannot be
uttered) are a direct reference to the power prayers of the
Holy Spirit; evidenced by one praying in the Spirit -
(tongues). If one chooses to interpret this phrase
differently, the one thing we all would agree on without
question; is that the prayers of the Holy Spirit are prayers
of power and He offers these intercessory prayers of power
in our behalf according to the will of God.