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."1 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."2 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,"3 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.4 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.5 Jesus
told His disciples that the Gospel itself would be propagated by
the power of the Holy Spirit.6 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.7 The Holy Spirit is
also credited with the inspiration of Holy Scripture.8 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.9
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.10 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.11 We know they were
languages because at least seventeen known languages were
identified by the onlookers.12 It should be obvious from the
context, however, that there were many more languages than just
the seventeen.13 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."14 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."15
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.16 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."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.18 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."19
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.20 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 they shall cast out devils; they shall speak
with new tongues."21
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.22 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.23
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."24 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,25 but recognized their zeal for such.26
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.27 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.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."29
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."30 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.31
Peter makes it as clear as anyone. He explained, what was
currently being witnessed by the crowd, was for "the last
days."32 He even attributed this statement to the Lord; "saith
God."33 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."34
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.35 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.36 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.37 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.
____________________
Footnotes For Chapter 3
1 Gal. 5:22-23
2 I Cor. 12:8-10
3 I Cor. 12:7
4 Gen. 1:2
5 Luke 1:34-35
6 Acts 1:8
7 Eph. 1:13
8 II Peter 1:21 & II Tim. 3:16
9 Rom. 8:11
10 Acts 1:4-8
11 Acts 2:3
12 Acts 2:9-12
13 Acts 2:5
14 John 20:22
15 Acts 2:6-8
16 Acts 8:12
17 Acts 8:14-17
18 Acts 9:17
19 I Cor. 14:18
20 Acts 19:2
21 Mark 16:17
22 Eph. 5:18
23 Eph. 5:17-21
24 I Cor. 14:38
25 I Cor. 14:1
26 I Cor. 14:12
27 I Cor. 14:28
28 I Cor. 14:28
29 I John 3:2
30 I Cor. 3:13
31 Acts 2:14-21
32 acts 2:17
33 Acts 2:17
34 Acts 2:21
35 Acts 2:14
36 I Cor. 14:18
37 I Cor. 14:2
End Of Chapter 3
PRAYING IN THE SPIRIT
BY
PHIL SCOVELL
Copyright 1989/2004
By Phil Scovell
All Rights Reserved
Reproduction of the book entitled "Liquid Purple" is granted by
the copyright holder, Phil Scovell, if such reproduction is done
in the spirit in which it was given. It may not be reproduced
and sold for financial gain without written permission of the
copyright holder: Phil Scovell. Electronic formats may be
distributed freely but this copyright notice must remain with
each copy and the text cannot be altered in any way. For
convenience, this copyright notification may be placed at the end
of the document if reproduced electronically. If chapters and
sections of the book entitled "Liquid Purple" is separated in
file form for convenience of electronic reproduction and
distribution, this copyright notice must appear somewhere within
each individual file.
CONTACT INFORMATION
Phil Scovell
840 South Sheridan Boulevard
Denver, Colorado 80226-8017
Voice: 303-507-5175
Email: phil@redwhiteandblue.org
Web: WWW.RedWhiteAndBlue.ORG
Web: WWW.SafePlaceFellowship.COM
End Of document
Go To HOME: The Zeneith Tube Website: RedWhiteAndBlue.org