Much confusion has been wrought over the years because of the revival of the gifts of the Spirit over the last century and the subsequent exaltation of experience over scripture. So we want to closely examine the scriptures and what they teach on these things.
1. The first problem is the distinction between the baptism 'with' the Holy Ghost, and the baptism 'by' the Spirit. The demonstration of this difference is found in several passages. The first being Acts 2. They were baptized 'with' the Holy Ghost (Acts 1:5,8, 11:16), after they had been baptized 'by' the Spirit into the body of Christ. They had received the Holy Ghost (Jn 20:22) after Christ's resurrection (Romans 6:5, 8:11 with Ephes.2:1) and were born again (1 Jn 4:15, 5:1) by the Spirit (1 Peter1:3, Luke 24:45 with Jn.14:26, 16:13). The Holy Ghost was given after Christ had been glorified (John 7:39 with 1 Corinth. 15:42-44) so the disciples would be justified by his resurrection (Rom.4:25) by the Spirit (1 Cor. 6:11). And become members of the body of Christ (1 Cor 12:13). The mystery of the body (Eph.3:3-6) of Christ, and the cutting off of the Jews (Rom.11:25) brings in the doctrine of being born again by the Spirit into the body (Eph. 5:31-32, 1Cor 6:17). So by the resurrection of Christ from the dead, believers in Christ are born of the Spirit (1 Peter 1:3, Jn 3:6-7) and receive power to become the sons of God (Jn 1:12), and members of the body of Christ by the baptism 'by' the Spirit, and are made to drink into one Spirit (1 Cor.12:13). But by the ascension of Christ, he baptizes us 'with' the Holy Ghost (Acts 2:33). This is to manifest the gifts of the Spirit (1 Cor. 12:7, Eph 4:10-11). This is also seen in Christ, after his baptism by John. He was God Almighty in the flesh (1 Tim.3:16, 1 Jn. 4:2), but began ministering after the Holy Ghost came upon him, and the gifts of the Spirit were then manifested (Mt 3:16, Lk 4:14, 18). Likewise with believers, they may have God dwelling in them (Rom.8:9-11), and then have the Spirit of God come upon them (Acts 1:8, 2:4) to manifest the gifts of the Spirit, or to demonstrate the Spirit and power (1 Cor 2:4). So Acts 1, and 2 give several terms describing this, 'baptized with', 'receive power', 'Holy Ghost is come upon you' (1:5,8). They were all 'filled with the Holy Ghost', 'I will pour out of my Spirit', 'shed forth this', 'receive the gift of the Holy Ghost', 'the promise', 'endued with power'(2:4, 18,19, 33,38-39,w/Lk 24:49) And all included in the "about an hundred and twenty" (Acts 1:15) were baptized with the Holy Ghost. Compare these verses-Lk 24:9-10,33,46-53, Acts1:4,5,8,22,23 (Matthias, Barsabas, plus the eleven) 2:4,17-18,39.
2.Example 2 of this is Acts 8. The Samaritans received the word of God, believed and were baptized, and were saved (8:12,14,16 Mark16:16). But the Holy Ghost was fallen upon none of them (v16), although he dwelt in them as sons of God (1 Jn 4:15, 5:1), they had not received the Holy Ghost (8:15). This occurred through the laying on of the apostles hands (v17-18). The demonstration of the Spirit and power was revealed, so much that they 'saw' something. Probably speaking with tongues and prophesying (Acts 10:46, 19:6), as in Acts 2, where it was said they saw, and heard (2:33) speaking with other tongues (2:4) and prophesying (2:16-18).
3.Example 3 is in Acts 19:1-6. Certain disciples of John, whom Paul found and persuaded to believe on the Lord Jesus Christ (v4,5) and be baptized in the name of the Lord Jesus, received the Holy Ghost and spake with tongues and prophesied (v6). This was after they had been born of God, Paul laid his hands upon them and the Holy Ghost "came on them". This is another example of believers receiving the Holy Ghost. Which referred to the Holy Ghost coming upon them after they had believed on Christ.
Now there are other verses which show the Holy Ghost coming upon believers. Acts 4:8,13, 31,33. Which show the believers being filled with the Holy Ghost, and speaking the word of God with boldness and power, and signs and wonders being manifested in demonstration of the Spirit and power. As on the day of Pentecost (2:43). Stephen was another man full of the Holy Ghost and faith (Acts 6:3,5) who did great wonders and miracles with power (6:8,10) and he was not even an apostle. Paul also 'fully preached the gospel of Christ' (Rom. 15:19) in the 'fulness of the blessing of the gospel of Christ' (v29) when preaching to the Gentiles (not Jews) and made the Gentiles obedient by word and deed through mighty signs and wonders by the Spirit of God ( signs used for Gentiles 15:18-19). Once again this was the manifestation of the Spirit (1 Cor 12:7-10) which dwelt in the believer already.
The ministration of the spirit (2 Cor 3:8) is the result of the outpouring of the Holy Ghost. The gifts of the Spirit are in operation, for the perfecting of the saints by charity (Eph. 4:12, Col. 3:14). The whole body edifying itself (Eph.4:16, Col.3:19) through prayer and the supply of the Spirit of Jesus Christ (Phil.1:19). The elders take up the work of the ministry, being made able ministers of the new testament (2 Cor.3:6) ministering the Spirit by faith (3:6,8, Gal.3:5). They being ordained and some having spiritual gifts imparted (Rom.1: 11) by the laying on of hands (1 Tim.1:14, 2 Tim. 1:6), addict themselves to the ministry of the saints (1 Cor.16:15, Acts 6:4), striving according to Gods working (Col.1: 29) they rejoice in the sufferings of Christ for his body's sake, which is the church (Col.1:24), that they may present every man perfect in Christ (Col.1: 28). So the death of Christ works in them so that the life of Jesus might be manifest in our mortal flesh. So death works in them but life in those to whom they minister. (2 Cor 4:10-12) They know Christ and the power of his resurrection and the fellowship of his sufferings, being made conformable unto his death (Phil. 3:10).
Having laid that foundation, we will examine the gift of 'diverse kinds of tongues' (1 Cor.12:10), and 'unknown tongues' (1 Cor. 14:2) Acts 2:4-6 "and began to speak with other tongues" "every man heard them in his own language" "And how hear we every man in our own tongue wherein we were born"(v8). Notice Jews were speaking to Jews in known tongues here in Acts 2. This is not what 1 Cor. 14:21 was talking about. " With men of other tongues and other lips will I speak to this people". This is GENTILES speaking to Jews. This was a quotation of Isaiah 28:11, where the context was judgment. "For with stammering lips and another tongue will he speak to this people." He was referring to a Gentile nation invading the Jews as judgment, as in Isa.33:19, Jer.5:15, Deut.28:49. Therefore it has nothing to do with Acts 2, except that both are given as a sign (1 Cor 14:22, Mk 16:17)and manifestations of the Spirit. Under the dual application of scripture (scroll to the bottom) Paul uses Isaiah 28:11 in reference to the Jews being cut off, and the Gentiles being graffed into the olive tree. This is the mystery of which he desired they be men in understanding. (1 Cor.14:20) God would speak to the Jews with Gentiles speaking in UNKNOWN tongues. v21 "with men of other tongues", this is Gentiles, "will I speak unto this people" this is Jews. This is when God cut off the Jews and graffed in Gentiles, "for to provoke them to jealousy" (Rom.11:11). "I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you" (Rom.10:19). God has blinded Israel (Rom.11:7) and refused them understanding (11:8-10). First, he began this judgment with Christ speaking to them in parables (Matt.13:10,11,14, w/Mk.4:11-12, 33-4), and finished this judgment upon them, by cutting them off, and grafting in Gentiles, and speaking to the Jews by them with unknown tongues, speaking mysteries (1 Cor 14:2). The mystery of the gospel (Eph. 6:19), and the mystery of godliness (1 Tim.3:16), was now hidden to Israel as part of this mystery (Rom.11:25-26), and the Holy Ghost is poured out unto the Gentiles (Acts 10:45) who speak mysteries (unknown tongues 1 Cor 14:2, 21). God has put this (unknown tongues) forth as a riddle and a parable unto Israel (Ezek. 17:2), a sign and a proverb (Ezek 14:8) against them, that he has blinded them, and hidden the truth. As we approach the grafting in again of the Jews (Rom.11:25-6) and the rise of Zionism and the Jewish state we see also at the same time the reviving of the gifts of the Spirit in the 'Pentecostal' movement (this is not an endorsement of the excess of Charismatic extremism which discards holiness and exalts experience over scripture).
This is the understanding behind unknown tongues, and is necessary to rightly divide 1 Cor 14. Let us first get a few misunderstandings cleared up.
1. Although a man speaking in unknown tongues is not speaking unto men, and no man understandeth him, (14:2) he himself understands what he is saying (1 Cor 2:11). A man praying in an unknown tongue, is praying with his spirit, and the things of a man are known by his spirit. So when Paul says that praying in an unknown tongue renders his understanding unfruitful, he is referring to "the other" not understanding. Watch the passage closely 14:14-19. v14, "my understanding is unfruitful", v16 "how shall he that occupieth the room of the unlearned say A-men at thy giving of thanks seeing HE understandeth not what thou sayest?", v17 "the other is not edified", v19 "I had rather speak five words with my understanding, that by my voice I might teach others also" Him speaking in unknown tongues was unfruitful to others, but not he himself (14:4)
2. There is a difference between a man speaking not unto men but unto God in prayer (14:2, 14,28), and a man speaking unto other men (14:5, 27).
3. A tongue which is interpreted is the same as prophecy, as far as edifying the church (14:5).
4. Paul DOES NOT forbid speaking with unknown tongues, except "in the church"(v19), or "If therefore the whole church be come together into one place"(v23) and there be no interpreter (v28, 23).
5. Paul indeed did speak with unknown tongues. When he said "I will pray with the spirit", he was referring to praying with his spirit in an unknown tongue (v14,15). Paul said, "I thank my God I speak with tongues more than ye all: yet in the church I had rather five words with my understanding...than ten thousand words with an unknown tongue"v18-19. So according to the passage, Paul would pray with the spirit, sing with the spirit, and bless with the spirit (unknown tongues) v14-17, but not in the church. In the church he would pray with the understanding, sing with the understanding, and give thanks with the understanding.
There is a difference, as far as the degree of ministry, between the ministry of every member, and the ministry of members in particular (1 Cor.12:27). For example, every member can teach to some degree (Heb. 5:12, Tit. 2:3-4, Matt 28:19-20), but there is a limit. All are not teachers. That is all are not in the office of a teacher (1 Cor 12:28-29, Eph.4:11, Rom.12:7). All believers have faith in Christ (1 Jn 5:1), and there is a gift of faith (1Cor 12:9,11). Every believer can try the spirits (1 Jn 4:1-4), but every believer does not have the gift of "discerning of spirits" (12:10). We can all pray for one another to be healed (James 5:16-17), but all do not have the gifts of healing (1 Cor.12:9,30, Mk 16:18, Matt.10:1). All believers can prophesy (Acts 2:17-18, 1 Cor.14:23, 24,31) But all are not prophets (1 Cor 12:10,28, Eph.4:11, Rom.12:6). All believers can speak with tongues (Acts 2:4,17,18,10:46, 19:6, 1 Cor14:5, 18, 23), but not all have the gift of diverse kinds of tongues (1 Cor.12:10,30). This gift is used with the interpretation of tongues (12:10,30) and is for the edification of the church (14:5,12-13).
Now, having covered this, we can understand the limitations and order placed upon the gifts when the church comes together, unto edification. The more excellent way is by charity (1 Cor 12:31), ministering to the benefit of others, and not to promotion of self (Phil.2:3). So, the rule is "Let all things be done unto edifying" 14:26. All are not to speak with tongues at the same time (14:23), rather let be by two, or at the most by three (v27). If a man speak in an unknown tongue, let him pray that he may interpret (v13) that the church may receive edifying (v5). If there be no interpreter, then he should keep silence, and speak to himself and to God (v28). But tongues are not to be forbidden (v39). The prophets should speak first, two or three, (v28, 29). Then if something be revealed to another, who is sitting by, they are to give place to him to speak, to stir up the gift that is in him (v30, 1 Tim.4:14, 2 Tim.1:6). And they are able to control their spirits (1 Cor. 14:32, 40), and are commanded by God to do so (v37) ! The woman can neither prophesy, speak with tongues, or teach (1 Cor.14:34-35, 1 Tim.1:11-15) in the church! Woman can teach other woman (Tit.2:3-4), and can prophesy, and speak with tongues (Acts 2:4, 17-18, 21:9, 1 Cor 11:5), but not in the church. "Let your woman keep silence in the churches" (v34) That is "when ye come together in the church", or if the "whole church be come together into one place" (14:23, 11:17-18, 20,22 33-34) Even though the Spirit of God may be moving upon the congregation, they are to control themselves, that all things be done decently and in order (14:40)
As concerning the "initial evidence of the baptism with the Holy Ghost", it does not appear so. We can say that they spoke with known tongues, unknown tongues, prophesied, and magnified God. All of which are manifestations of the Spirit. It was after the Spirit gave the utterance (Acts2:4, 10:44-46, 19:6). Jesus said, "Ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me..." Acts 1:8. So to say a man receives power, and becomes a witness of Christ, after being baptized with the Holy Ghost is a proper deduction. There will be a manifestation of the Spirit, as is demonstrated in the first three sections. But, the purpose is to manifest the glory of God in the face of Jesus Christ (2Cor 4:6). God has revealed himself to creation in the person of Jesus Christ. Jesus Christ is the image of God (2 Cor 4:4-6), and God has done all his work through him and by him (1 Cor:8:6). All things were created by him and for him (Col. 1:16), Jesus Christ came in the flesh (1 Jn 4:2-3, Jn 1:14), revealed the Father (Mt 11:27), being the express image of the Father (Heb.1:2-3, Jn14:7-11), and came to reconcile sinful creatures back to God (Eph.2:16). To display the glory of his grace (Eph.1:6-8), in being slain for our sins (1 Cor15:1-3), and by his resurrection from the dead (Col.2:12) join the Spirit of God to men (1 Cor 6:17,19), to give them eternal life, that they should die no more (Jn 3:15-17). To whom be praise and honour and glory for ever and ever. A-men
Now some contend the gifts of the Holy Ghost in 1 Cor 12:8-10 ceased with the apostles, because they were the "signs of an apostle" 2 Cor 12:12, and the signs were to the Jews (1 Cor 1:22,Heb.2:4). Therefore when God cut Israel off the signs ceased. That sounds logical, except the passage in 1 Cor 12, says the manifestation of the Spirit was given to every man to profit withal (v7). And proceeds to explain they are for the body of Christ (v11-14). Paul also says that he caused the Gentiles to be obedient, through mighty signs and wonders, by the Spirit of God (Romans 15:18-19, 2 Cor 12:12). 1 Cor 1:7, shows them waiting for the coming of the Lord, while not lacking any spiritual gift. Plus, it should be pointed out Israel will be graffed in again (Rom.11:26). So signs should begin to appear near the end when they begin to come back onto the scene. Now there will also be false signs and lying wonders after the working of Satan, in the last days (Matt.24:24, 2 Thess 2:9). So one must try the spirits and not believe a spirit because of a sign, or wonder (Deut. 13:1-4, 1 Jn 4:1-3). Christ coming in the flesh, that is, he being God manifest in the flesh, should be the focus of a ministry (1 Jn 4:2, 1 Tim.3:16). Not the Holy Ghost, or signs and wonders or anything else (Jn 16:13-15).
1 Cor. 13:8 is commonly sighted as evidence that the gifts have ceased. (?) They privately interpret "that which is perfect" as being the bible, that is, the canon of scripture. When they have clear evidence, that whatever it is, it is not the bible! (13:8,12, w/ 2 Jn.12, 3 Jn 13-14). There are other misinterpretations, but we will focus on "what saith the scripture".
We can establish from 1 Cor 13, that "that which is perfect"v10 , is also "when I became a man" v11, and "then face to face"v12, and finally, "then shall I know even as also I am known" v12. Also it is evident from the passage, "that which is in part"v10, "a child"v11, "childish things"v11, "we see through a glass darkly...I know in part"v12, are all referring to the same thing. Instead of privately interpreting the scripture, we will see that the scripture interprets itself. In Ephesians 4 the same things are discussed with the same words. Comparing spiritual things with spiritual. The gifts are spoken of as being given for the perfecting of the saints, a perfect man. That they henceforth be no more children. So charity is the bond of perfectness (Col.3:14), which is what 1 Cor 13 is all about, charity perfecting the saints. When this occurs then "that which is in part shall be done away". A final note on this is found in John 17:23-24. "that they may be made perfect in one...that they also...may be with me where I am"
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