Holy Spirit Gifts and Power - Paul Walker (2)

How Can Spiritual Integrity Be Maintained?

Establishing Our Perspective

First, the Pentecostal or Charismatic sees the baptism or infilling of the Holy Spirit as an experience subsequent to Christian conversion: one that comes about through a process of yielding the complete person into the guidance and indwelling of the Holy Spirit. We agree that the Holy Spirit is operative in every believer and in the varied ministries of the church. Still evey believer must answer the question of Acts 19:2, "Have you received the Holy Spirit since you believed?"

Two expressions should be qualified here:

1. It should be understood that by "baptism in the Holy Spirit" the traditional Pentecostal/Charismatic does not refer to the baptism of the Holy Spirit accomplished at conversion, whereby the believer is placed into the body of Christ by faith in His redeeming work on the cross (1 Cor. 12:13). Thus, no biblically oriented Charismatic ever views a non-Charismatic as "less saved" or less spiritual than himself. The baptism in or with the Holy Spirit (John 1:33; Acts 1:5) was and is directed by the Lord Jesus to be "received" (John 20:22; Acts 1:8) as a "gift" given following His ascension (John 7:39; Acts 2:38, 39). However, should any prefer to dismiss this terminology, we contend that to experience the Holy Spirit's fullness in the spirit of unity is more important than to separate company or diminish our passion for His fullness over differences in theological wording or practice.




2. By "a process of yielding the complete person" the Pentecostal/Charismatic does not mean either (a) a passivity of mind or (b) a self-hypnotic or trancelike state. Rather, this terminology refers to an assertive prayerful, heartfelt quest for God. The mind is active, worshipping Jesus Christ, the Baptiser with the Holy Spirit (John 1:33). The emotions are warmed, as the love of God is poured forth into our hearts (Rom. 5:5). One's physical being participates, as worship is spoken and expressed, with upraised voice in prayer (Acts 4:24) or upraised hands of adoration (Ps. 63:1-5).

The Twofold Function of the Gift of Tongues
In regard to those who have "received", the Bible describes two basic functions of "tongues": it is for personal edification and for public exhortation.

In the experience of the baptism in or infilling of the Holy Spirit, "tongues" functions as a sign of the Holy Spirit's presence. Jesus prophesied it as a sign (Mark 16:17), Paul referred to it as a sign (1 Cor. 14:22), and Peter noted its uniformity as a sign-gift in confirming the validity of the Gentiles' experience in the Holy Spirit. (Compare Acts 10:44-46 with 11:16, 17; and 15:7-9). Thus, speaking with tongues is a properly expected sign, affirming the Holy Spirit's abiding presence and assuring the believer of an invigorated living witness. It is not viewed as a qualification for fullness of the Holy Spirit, but as one indication of that fullness.

Tongues for Personal Edification
First, "speaking in tongues" is a private affair for self-edification (1 Cor. 14:2-4). Thus, glossolalia is practiced devotionally by the believer in this most intimate and intercessory moments of communication with God as he is moved upon by the Holy Spirit. This "devotional" application may also be practiced by corporate agreement, in group gatherings where no unbelievers or uniformed people are present (1 Cor. 14:23). In line with this understanding, the following reasons are propounded for speaking with tongues:

1. Speaking with tongues as the Holy Spirit gives utterance is the unique spiritual gift identified with the church of Jesus Christ. All other gifts, miracles, and spiritual giftations were in evidence during Old Testament times, before the Day of Pentecost. This new phenomenon came into evidence and became uniquely identified with the church and was ordained by God for the church (1 Cor. 12:28, 14:21).
2. Speaking with tongues is a specific fulfillment of prophecies by Isaiah and Jesus. Compare Isaiah 28:11 with 1 Corinthians 14:21, and Mark 16:17 with Acts 2:4; 10:46; 19:6; and 1 Corinthians 14:5; 14-18, 39.
3. Speaking with tongues is a proof of the resurrection and glorification of Jesus Christ (John 16:7; Acts 2:26).
4. Speaking with tongues is an evidence of the baptism or infilling of the Holy Spirit (Acts 2:4; 10:45; 19:6).
5. Speaking with tongues is a spiritual gift for self-edification (1 Cor. 14:4; Jude 20).
6. Speaking with tongues is a spiritual gift for spiritual edification of the church when accompanied by interpretation (1 Cor. 14:5).
7. Speaking with tongues is a spiritual gift for communicatio with God in private worship (1 Cor. 14:15).
8. Speaking with tongues is a spiritual means for rejoicing (1 Cor. 14:15; Eph. 5:18, 19).
9. Paul's application of Isaiah's prophecy seems to indicate that speaking with tongues is also intended as a means of "rest" or "refreshing" (Is. 28:12; 1 Cor. 14:21).
10. Tongues follow as one confirmation of the Word of God when it is preached (Mark 16:17, 20; 1 Cor. 14:22).

Tongues for Public Exhortation
Turning to the second function of "tongues" - public exhortation - 1 Corinthians 14 bases the gifts of the Spirit on the one sure foundation of love (1 Cor. 14:1). Public "tongues" also calls for integrity in practice as the key for preservation of order in our fellowship and the worship services. Conceding that there have been those who have abused the gift as an occasion for fleshly pride, we must recognise that it can be a vital and valuable part of worship when placed in its proper setting for the edification of the body (1 Cor. 14:12, 13).

However, the sincere Spirit-filled believer will not be preoccupied with this gift alone, for he sees it as only one of many gifts given for the "wholeness" of the church; therefore, he does not worship or meet with others just to speak in tongues for the mere sake of the practice itself. Such motivation would be immature, vain, and idolatrous. Rather, sincere believers gather to worship God and to be thoroughly equipped for every good work through the teaching of His Word (2 Tim. 3:16, 17). Consequently, the scripturally sensitive believer recognises the following New Testament direction regarding spiritual gifts:

1. Speaking in "tongues" only edifies public worship when it is interpreted; thus, the worshiper is to pray for the interpretation and if it is withheld, he keeps silent, unless someone who functions in the gift of interpretation is known to be present (1 Cor. 14:5, 28).
2. The Spirit works only to edify; thus, whenever He is truly present all things are in order and devoid of embarrassment or uneasiness (1 Cor. 14:26, 40).
3. The "spirits of the prophets are subject to the prophets" (1 Cor. 14:32). That is, each truly Spirit-filled person can exercise self-control; thus, confusion can and should be avoided so that decency with unity may prevail (1 Cor. 14:40).
4. The basis of all gifts is love. Love, not the experience of a gift, is the qualifying factor for those who would exercise spiritual gifts. Thus, in the administration of spiritual authority in the local congregation, the Word demands that we "judge" (1 Cor. 14:29) to confirm that those who exercise gifts actually do "pursue love, and desire spiritual gifts" (1 Cor. 13:1-13; 14:1).
5. The Author and Dispenser of the gifts is the Holy Spirit, who divides them as He wills; thus, no gift becomes the exclusive possession of any believer for his personal edification and pride. Rather, the gifts are placed in the church to be exercised by the body for the mutal edification of the believers (1 Cor. 12:1-11) and as a means for expanded ministry.
6. The exercise of tongues is to be limited to sequences of two or three at the most (1 Cor. 14:27). While many hold this to be a rigid number, others understand it to be a guideline to keep the worship service in balance. In actuality, the Holy Spirit rarely moves beyond these limitations; however, on occassions, for special reaons to meet special needs, there may be more than one sequence of two or three appropriately spaced apart in a given service. The overarching guideline is "Let all things be done decently and in order" (1 Cor. 14:40).

The Contemporary Witness
Moving beyond one's fullness in the Holy Spirit, it is important to understand the impact of the Spirit's full operation of gifts in and through the life and witness of the church.

The Spirit-filled experience is moe than just "speaking in tongues." In reality it is coming into the fullness of the gifts and fruit of the Spirit as outlined in the New Testament (1 Cor. 12:7-11; Gal. 5:22, 23). It also encompasses the broader scope of exercising God's gifts of spiritual enablement described in Romans 12:3-8 and Ephesians 4:7-12.

The Greek word charisma (singular) or charismata (plural) is used to designate spiritual gifts and, in the most technical sense, means "gifts of holy grace". In Ephesians 4:11-13 the words dorea and doma are also used to designate "gifts", referring to these gifts as "enablers" or "equippers" for personal service in the kingdom of God. Also, the word pneumatika employed in 1 Corinthians 12:1 is used to describe the gifts as "things belonging to the Spirit." The point is that each of these words gives a contemporary meaning to the supernatural work of the Spirit in our lives as He prepares us for kingdom service and growth in grace. For this to happen we are called upon to "earnestly desire the best gifts" (1 Cor. 12:31). Thus removing the cloak of passivity and ardently seeking to understand the operation of an appropriate response to all spiritual gifts is bibically proper.

In speaking of the gifts, however, exclusivism is never implied. The gifts are placed in the church as resources to be utilised at the point of need for ministry in the body. This means that not every believer will have the same gifts as every other believer. Rather, the Holy Spirit is the Author and Dispenser of the gifts to bring about integrity in worship and kingdom expression.