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Chuck Smith 1 Corinthians 12,13,14 Speaking in tongues Part 2

Please note I did not write this article but agree with most of what the writer has to say there are a few area I believe would need to be look at a bit more in depth.Victor.S Blogger

n this lesson we will be looking at 1 Corinthians 12, 13, and 14 (but mainly chapter 14), as we continue this very controversial subject of speaking in other tongues.

The question arises, "Is speaking in tongues for everybody?" In chapter 12, after Paul is talking about the various gifts of the Spirit and naming the different gifts, he then declares, having given a list of nine, "that the Holy Spirit divides to each man severally as He wills" (cf. 1 Corinthians 12:11).

Now in looking at this listing of the gifts of the Spirit, notice how Paul said that "to one is given by the Spirit the word of wisdom, to another the word of knowledge, to another faith [and so on] to another... to another..." When he gets to the gift of tongues he says, "To another kinds of tongues [or diverse kinds of tongues]." Now even when reading that, we would not infer that everyone has the gift of the word of wisdom or that everyone has the gifts of healing or the word of faith. So we would also infer that not everyone has the gift of speaking in tongues.

In fact, when you get down to 1 Corinthians 12:28-30 Paul seems to be a even little more clear on the subject as he said,

And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that, miracles, then the gifts of healings, helps, governments, diversities of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret?

So these are rhetorical questions and the answer is obviously, "No." Not everybody has the gifts of healing. Not everybody is a prophet or has the gift of a prophet within the church. Not everybody has the gift of the working of miracles. And thus, not everybody has the gift of speaking in tongues.

Now this particular gift has definite restrictions and limitations on its use. First of all, in a person's own personal devotions there is no limitation on the use of the gift. You can speak in tongues in your own personal devotions just as much and just as often as you please. There are no restrictions whatsoever. In fact, Paul thanks God that he speaks in tongues more than all of the Corinthians. It was a popular gift in the Corinthian church and many people liked to exercise the gift to an excess. Paul said,

I thank my God, I speak with tongues more than ye all: Yet in the church I had rather speak five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an unknown tongue. (1 Corinthians 14:18-19)

So in the church services the use of tongues are definitely restricted and regulated. First of all, it is restricted to a person being present with the gift of interpretation. In1 Corinthians 14:28, Paul said,

But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

In other words, you are not to speak out in tongues in church if there is no interpreter present.

And then Paul places other limitations on it. He said in 1 Corinthians 14:27,

If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

And then another rule is that it should always be done decently and in order.

Let all things be done decently and in order. (1 Corinthians 14:40)

I do not believe that utterances in tongues in church should ever be disruptive. I do not believe that they should ever be given during the time that the pastor or the minister is ministering the Word of God. I do not believe that it is proper or right to interrupt him with an utterance in tongues. In the Pentecostal circles they often do this. A sermon will be interrupted many times by utterances in tongues. So much so, that we used to call them tongues and interruptions because they were so often interrupting and disruptive in a service. And it really gets to be quite confusing when that takes place.

In 1 Corinthians 14:33, Paul said,

"For God is not the author of confusion."

What should our scriptural attitude be towards speaking in tongues? Now there are some who forbid and would forbid the use of the gift of tongues even to the point of saying that it is of the devil. There are rumors that continue to circulate through the church and they keep coming back.

I keep getting letters about Madelyn Murray O'Hare who is trying to get some kind of a prohibition for all religious broadcasting. And please fill out this form and send to the FCC. The FCC sends out letters every once in a while saying, "Please do not send us any more letters or any more of these forms. There is nothing at all to this rumor." But you know, someone gets it and they print up a lot of them and here they come in the mail again! People are all upset because this rumor is passing by again. And I guess that I have seen that one come through probably twenty-five different times in the last twenty-five years. About once a year it comes around.

There are those rumors that are always circulating of someone who took a picture out of an airplane window of a cloud formation. Or I heard another version of it that was at a funeral where a person was touched and as they were taking pictures of the flowers, they decided to take a picture of a beautiful formation of the clouds in the sky. And when it was developed, there was Jesus standing with outstretched arms in similar style to how Warner Sallman has painted Christ.

There was also the example of the face of Christ in the melting snow and the different stories you get of how that particular picture was taken. But you never can trace that down to the original source. It was always a friend of my aunt's or it was someone that my cousin knew. And you never can get back to the first cause on those rumors.

And thus, these rumors have a way of just constantly circulating. There was the disappearing angel who was hitchhiking. These are rumors that just have ways of circulating. In fact, we even got a letter a while back and it said, "We understand that your wife picked up a hitchhiker" She never does that, but they said she picked up a hitchhiker and it turned out to be an angel. No, that did not happen. But it is just that old rumor coming around again and you never can get back to the original source. It was always a friend of a friend and you cannot find out who it was.

Now probably one of the oldest rumors (and it continues to circulate) is that someone was speaking in tongues and there was a person there who understood the language. They happened to be a missionary or someone who had known that language or grew up in that country or something. And when they heard this person speaking in tongues, they were supposedly saying horrible, blasphemous things about Jesus. That rumor has been around since the Corinthian church. And Paul wrote in 1 Corinthians 12:13 to correct that particular rumor as he said,

Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed:

You see how that rumor was going around even then and so Paul is saying, "No, no. It does not happen. No man, by the Spirit, calls Jesus accursed."

We are not to forbid a person to speak in tongues, as long as it is within the scriptural parameters. Paul said,

Wherefore brethren, covet to prophesy and forbid not to speak with tongues. (1 Corinthians 14:39)

But in the church it is to be limited in its use. And we have spoken of two or at the most three utterances and it is not to be used at all unless there is an interpreter present. But it is to be preferred that the gift of prophecy be exercised rather than the gift of tongues. And Paul definitely stated his desire was to speak in a known language that the church might be edified. Certainly the gift of prophecy is a preferable to the gift of tongues as far as the exercise within a church.

Paul said in 14:1, 4-9,

Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. He that speaketh in an unknown tongue edifies himself, but he that prophesies edifies the church. And I would that you all spoke with tongues, but rather that you prophesied, for greater is he that prophesies than he that speaks with tongues except he interpret that the church might receive edifying. He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the church. I would that ye all spake with tongues, but rather that ye prophesied: for greater [is] he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

So Paul is definitely putting prophecy and the exercise of that gift above that of tongues in public services. Then he declares,

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? (1Corinthians 14:23)

So what about the Scripture, "Whether there be tongues, they shall cease"? Those people who say that tongues are not for today usually use this Scripture as their proof text. "Whether there be tongues, they shall cease," there in 1 Corinthians 13, where Paul is comparing, first of all, the eternal things with the temporal things. He is comparing the things that will go on versus the things that are going to be set aside. "And now abide these three: faith, hope, love." These are the abiding things. There are things that will not abide. Love will never fail. That will go on. But whether there be prophecies, they shall fail. Whether there be tongues, they shall cease. Whether there be knowledge, it shall vanish away. So, whether there be tongues, they shall cease. But notice the contrast. It is between the abiding things and the things that are temporal and that will pass.

Now the controversy arises then over the interpretation of "when that which is perfect is come, then that which is in part shall be done away" (1 Corinthians 13:10). Let us read it in its context.

Love never fails. Whether there be prophecies, they will fail. Whether there be tongues, they will cease. Whether 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. (cf. 1 Corinthians 13:8-10)

Now what is "that which is perfect?" Those who try to relegate the gift of tongues only for the apostolic period (only for the early church) interpret "that which is perfect" to be the full canon of Scripture. The idea or the inference is that until the full body or canon of Scripture was written- until John finally put the "amen" at the end of the Book of Revelation-that up until that time the word of knowledge and the gift of prophecy and the gift of tongues were used for teaching and instructing in the ways of the Lord.

Now there is no indication at all in the Scriptures where speaking in tongues was ever what you would call "revelatory" or the "revealing" of God's word-of God's will. That did happen in prophecy and it could happen in the word of knowledge, but never were tongues used in the Scripture as a teaching tool. Contrariwise, Paul tells us that:

For he that speaketh in an [unknown] tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. (1 Corinthians 14:2)

So they were never used in the Scriptures as a teaching tool or as a tool whereby the will or the purposes of God or the word of God was revealed.

Now you have two possibilities. First, that which is perfect is the complete body of Scripture, completed in the Book of Revelation. But the question arises, is the revelation complete? The Bible tells us that God has given us all that pertains to knowledge in the understanding of God. It is all there-all that we need. But yet there are parts of God's revelation that were not given. Even in Revelation 10, when the seven thunders uttered their voices, John was about to write what the seven thunders said. And the angel said, "Do not write that. Seal that up." And so what the seven thunders uttered was not written. So we actually do not have a complete revelation because part of it was sealed.

Jesus, in talking to His disciples in John 16:3 said that He had many other things to tell them but they could not bear them now. And Paul, in writing to the Corinthians said that there were things that he could not share with them.

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. (1 Corinthians 3:1-2)

There were things that Paul would like to have shared with them but they just were not able to handle it. So there is a part of the revelation that has not been complete. And thus, to say that that which is perfect is the complete revelation of God's Scripture could be argued. Most of the earlier theologians interpreted "that which is perfect is come" to be a reference to the coming again of Jesus Christ. And it would seem to fit better in the context to interpret that as the Second Coming of Jesus Christ.

As we mentioned the word of knowledge and the gift of prophecy were revelatory gifts. But there is no indication that the gift of tongues was ever used in that way. But the question then comes, "do we have perfect knowledge today?" Paul said,

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (1 Corinthians 13:12)

Do you know everything? I have met some people that thought they did. But I have to confess to you, I know in part. As Shakespeare said, "But man, proud man...Most ignorant of what he's most assured" (Measure for Measure, 2.2). I know the Scriptures better than any other subject but I will frankly confess to you that I am very ignorant in the Scriptures. There is so much to be known. And I have always discovered that the more anybody knows about any particular subject, the more they realize that there is so much that they do not know. The person who thinks he knows it all is usually the person who knows the least. And it is something that "we know in part and we prophecy in part. But when that which is perfect is come then this, which is in part, shall be done away" (1Corinthians 13:10).

The argument is forwarded that the word perfect (that which is perfect) is the neuter gender in the Greek language and thus, it is a reference to the Word rather than to the coming of Jesus. But that really is not a legitimate argument because the word Spirit used with reference to the Holy Spirit is always in the neuter also, and yet we know that the Holy Spirit is the third person of the Godhead.

Now in Acts 2, when the Day of Pentecost had fully come and the disciples received the gift of the Holy Spirit and the first exercise of this gift of tongues, we do read there that they were convicted. The people who had gathered were convicted at the preaching of Peter and said, "What shall we do seeing we have crucified the Lord of glory?"

Then Peter said unto them,

Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:38-39)

Now when the crowd had first assembled on the Day of Pentecost because of the phenomena, they were all wondering "what does this mean?" They were in amazement because they heard these people speaking the wonderful works of God in seventeen different languages. And they had come from all over the world, and thus, they heard the language that they were familiar with in the other parts of the world-the Medes, Parthians, and all the others. They heard these various languages being spoken and they wondered,What does this mean?

And so Peter stood up and he said,

Ye men of Israel, hearken unto me. This is that which was spoken of by the prophet Joel who declared, "In the last days," saith the Lord, "I will our out My Spirit upon all flesh. And your sons and daughters shall prophesy. Your young men shall see visions. Your old men shall dream dreams. And upon My servants and handmaidens will I pour out of My Spirit in that day," saith the Lord. There will be blood and fire, vapor of smoke, the moon will be turned into blood and the sun into darkness before the great and notable day of the Lord come. And it shall come to pass that whosoever shall call upon the name of the Lord shall be saved. (cf. Acts 2:16-21)

Now notice the prophecy of Joel is first of all for when? "In the last days," saith the Lord. Are these the last days? I believe they are. But the prophecy is for the last days and the prophecy takes you right on through the Great Tribulation. Because one of the aspects of the Great Tribulation is the sun will darken and the moon will turn to blood (turning a bloody color). That is one of the things that will happen during the Great Tribulation period and that is spoken of by Jesus as one of the signs of the Great Tribulation. And of course it is told in the Book of Revelation as one of the events of the Great Tribulation period.

Now notice that the prophecy of Joel, "Upon My servants and handmaidens will I pour out in those days of My Spirit and they shall prophesy" (Joel 2:28). So it was a prophecy of Joel that this "gift of prophecy" would be exercised by those upon whom the Spirit was poured out in the last days, those who would actually be going into the tribulation period. Thus, if you take "tongues they shall cease, whether there be prophecies they shall fail," if that is all tied together and knowledge is vanishing away, then we realize that prophecies have not failed. They continue and will continue on into the tribulation period, according to the promise of God through the prophet Joel. This is a prophecy for the last days.

So the gift of prophecy was to fail concurrent with the ceasing of the gift of tongues and the gift of the word of knowledge. So the assumption that I would have to make is that the gift of speaking in tongues is indeed a valid gift for the believers today. And that it is an excellent gift whereby you will be enhanced in your own personal devotional life and in your prayer life.

Now we are told in the end of 1 Corinthians 12, to "covet earnestly the best gifts." And Paul said, "Yet I will show you a more excellent way." What are the best gifts? That all depends upon what you need. If there is someone who is here tonight who is blind, then I would say one of the best gifts would be the gift of faith and perhaps the working of miracles. It would probably be one that they would appreciate more than any other. If we are in real confusion over a particular problem, then I would say that the gift of the word of wisdom would probably be the best gift to have exercised, to give us direction. If someone was here purporting themselves to be some great spiritual person and yet there are some weird aspects about them that would cause us to question, then I would suppose the gift of discerning of spirits would probably be the best gift in that situation.

So it all depends on what the situation is as to what is the best gift. And if the situation is involving your own personal devotional life-to be enriched that you might be edified-then I would say that the gift of tongues would be the best gift to help you in your prayer life, to enhance your personal prayer life and worship and that intimacy of worship with God. That would be the best gift for you.

So we want to have one more lesson on the subject of the gift of tongues. We will be talking about the gift of tongues and sort of the mechanical kind of aspects of it. We will be looking at it from the very practical standpoint of this particular gift of speaking in tongues. We will look at some of the practices of some of the Pentecostal churches and how to receive the gift of tongues. We will be talking about some of the methodologies that we have observed in the past. How a person is encouraged to say, "Glory, glory, glory, glory, glory," as fast as he can and, "Jesus, Jesus, Jesus, Jesus." What we will study will probably surprise and shock you, as we deal with some of these "helpers" of the Holy Spirit in seeking to help people to receive the gift of tongues.

We will be talking about the receiving of the gift of tongues in our next study, as we will conclude this particular section on speaking with tongues. We will then go on to other fuller, richer aspects of the Holy Spirit in the life of the believer.

Father, we thank You for all of the help that we can get. And Lord, surely You know that we need it. And we thank You for the Holy Spirit and His help in our worship and in our praise and in our prayer life. Lord, we thank You for the gift of tongues and for the ability that You give us to express to You our praise and our thanksgiving. When we find that our human intellect is weak and inept in its abilities to express all that we feel within our heart and within our spirit. We thank You, Lord for this ability and this help that You give to us. So Lord, we pray that You will help us to be open to all that You are wanting to do. May we never, Lord, be guilty of closing any doors and placing any restrictions or limitations upon You and that which You might desire for us or to do for us. And Lord, forgive us if we should have ever said, "Well, I do not need that," because Lord, anything You give us we need and we need desperately. And Lord, we need all the help we can get. And so we thank You for that help. And Lord, just know, that we are open to all You might want to do in us, through us, and for us, Lord. We want to be totally open to You and to the working of Your Spirit within our lives. So Lord, move in our hearts. In Jesus' name we pray. Amen.

[Unless otherwise noted, all Biblical references are quoted from King James Version.]

Is Speaking in Tongues necessary to prove you are Filled with the Holy Ghost?

Is Tongues necessary to proved you have the Holy Ghost There are some Pentecostals that make tongues as THE proof that one is saved or filled with the Spirit. Many wait for this evidence to occur and when it does not they look desperately to find whatever flaw or sin is holding back God's Spirit from coming and become saved. The Bible does not teach tongues is the evidence for salvation, but one of the many evidences of someone possessing the Holy Spirit. Their patience in striving and expecting is for naught. Paul states rhetorically in 1 Cor.12:29 are all prophets are all apostles and teachers? Answer is NO! Do all have gifts of healings? Do all speak in tongues? again the answer is NO! In Chapter 14 he says he'd rather they prophecy and in vs.5: “I wish you all spoke in tongues but even more that you prophesied. At the beginning of Chpt.12 he states the Lord gives out the gifts as he wills and that they are all different gifts not everyone has the same gift vs.11. the gift of tongues is listed last. In Rom.12 and Eph.4 it is not mentioned at all, giving us the impression that it is a insignificant gift compared to the others. Tongues were never intended to be the common denominator of spiritual gifts to all believers, to make this as such is divisive. (Jesus said you shall be my witnesses, literally martyrs. What if we were to give the same credence to being killed for Christ as a measure of spirituality. This certainly would clear the air about being spiritual. Imagine someone saying “ you don't have salvation because you haven't died for him”). Many say God does not change, what He did before He will do today. This is used for Jesus healing all as well (Heb.13:8). It is not a matter of what He will or will not do, but what He has chosen to do in His Church. The truth is, God has changed the way He does some things, but it is His nature that does not change. For example when the Holy Spirit was first sent He came as a mighty rushing wind and fire (shekhinah) appeared over the apostles heads in the upper room. But he does not continue to do this each time people are baptized in Holy Spirit. In fact it was only done once, and not repeated for any other group who was saved (Acts 2;8;10). 1 Cor.12:1-3 “Now concerning spiritual gifts, brethren, I do not want you to be ignorant: You know that you were Gentiles, carried away to these dumb idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.”   Paul was addressing the corruption of the gift of tongues in his letter to the Corinthian church. He certainly may have used an example they were well aware of, being saved out of that religious culture. They were delivered from the gibberish of the paganism of their culture, but they were bringing this conduct over into the church (certainly not in order). Even though they had the genuine gift, they were practicing it wrong. Funny, we don’t seem to learn from our mistakes, even when it is written down in the Bible. Remember Paul is giving a rebuke for the way they were carrying on inside the Church. With all this said we are not to forbid the spiritual gifts to be exercised, only watch that they are exercised correctly. Is there a 2nd blessing, YES and a third, a 20th and 100th...We are to be continually filled with Spirit. But you are baptized into the Body by the Holy Spirit once. And be be not drunk with wine wherein is excess: but be filled with the spirit. Eph 5:18 There is no training to receive another tongue. I have been in more Pentecostal services than not, in which I heard someone say to me or others, just speak it and it will all flow out or I have the first word of your prayer language. NONSENSE! We are to exercise faith to function in our spiritual gifts . 1Cor.12:4-11 we find it is God who sovereignly gives the gift. We are not to seek a specific gift. At best Its foolishness to want someone else’s gift, at worst it is coveting.1 Cor. 12:4-6 “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which works all in all.” Vs.12-26 tells us we are all equally important to God and there is no one who has all the gifts otherwise he would not need anyone else. Unfortunately I have heard this too spoken by a prophet. Vs.28 first appointed are apostles. Although many claim this position, again this is NONSENSE since no one has seen Jesus physically or in His resurrection which was the requirement, we have no true apostles functioning in the office today. (Revelation says there is only 12 that will be acknowledged in heaven). Vs.29 Paul asks the question “are all apostles? Are all prophets? Are all teachers? are all workers of miracles? In vs.30 he asks “Do all have the gifts of healings? Do all speak in tongues? Do all interpret? if one insists that all must speak in tongues than they all must have the other gifts as well. Then everyone is an apostle and worker of miracles. But the fact is this is the very opposite of what Paul is stating, since he was an apostle he should know. The gift of tongues is at the bottom of the list (which certainly seems to be put in the order of importance in a relative way), last of all showing it is to be the least desired for a church as a whole body. He is setting the Corinthian Church straight on their waywardness. Tongues is a spiritual ggift that gives one the ability to speak a language they have not studied; tongues is just one of the nineteen gifts of the Spirit. 1Cor.14:19-20 Paul says he'd rather speak five words with understanding,...than ten thousand words in a tongue. Paul then implies that those who emphasize speaking in tongues were babes in understanding which is the same word he used in 3:1 that he could not speak to them as spiritual, but as carnal, even as unto babes in Christ. Those five words just might have been more to do with the Gospel than showing your spiritual-oneupmanship to others. vs.21-22 tongues are a sign, not to them that believe, but to them that believe not.” We need to ask what is a sign? In the Bible the word sign means to declare or point to something. For example, circumcision was the declaration of the covenant in the Old Testament. The rainbow serves as a sign of God's grace after judgment. When tongues were spoken out loud in Acts 2 it was to those who were in unbelief. According to 1Corinthians 14:22, tongues are a declaration of some truth. It was used to prove God was among them to those in unbelief. As an apostle and evangelist Paul traveled and his custom was to enter the synagogues of the Jews. This gave him the opportunity to exercise this gift to them and the gentiles. When Paul stated that he thanked God that he spoke in tongues more than all of you (14:18) it related to his calling as an apostle that he had special signs distinguishing himself from other believers, otherwise their would be no difference from the apostles and the other believers. Book of Acts To understand when they first are used in the New Testament we need to have the Old Testament background. Isaiah 28:7-8, “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” Interesting that the mockers who heard the Apostles speak in other languages said they were filled with new wine and stayed in unbelief. What is written describes God's view of disgust with the leaders of Israel. God took Israel, a people from the nations and made them His special people above all others. But they rebelled over and over not listening to God's precepts. The rebellion got so bad that drunkenness became pervasive among God's leaders. It seems that they fell from their calling. No place could be found that had not been affected by their practice. It is in this context, God sends the prophet Isaiah to offer hope if these sinful leaders would repent. Isaiah 28:9-10: “Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:” The people became so engrossed in darkness they no longer could understand the simple spiritual laws and teachings. Their was no one left to teach. Because of their rebellious state, God sent His judgment upon the nation! Isa.28:11 “For with another tongue will he speak to this people.” This is referencing the coming Babylonian captivity which would occur in 586 B.C. It is a message of judgment that they will be, snared, and taken captive by Babylon into their land. When Israel hears a people of a “strange tongue” which were the Babylonians who came to conquer destroy Judah and take them captive. By hearing those who spoke in another language then the people would know that God's judgment had arrived upon them ! Isaiah 28:12, “To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.” Rather than responding to this message with repentance and faith, the backslidden leaders ignored the message of Isaiah as they did the other prophets and the nation following the leaders rebellion was taken captive! The prophet said Those who went along with the captivity would live, those who did not would die. This is what Paul meant in 1 Corinthians 14 that “tongues are a sign to the unbelievers, tongues are a sign of God's judgment to unbelievers - for the sin of unbelief. Isa.28:11 “For with another tongue will he speak to this people.”( these were the Jews at Pentecost) to authenticate the Gospel message. When the northern kingdom was in unbelief they were taken captive by the Assyrians they could not understand the language spoken. This event happened again at Pentecost to those who were in unbelief still could not understand. Tongues represented the same message to these Jews at Pentecost on account of their rebellious unbelief they needed to turn toward Christ. Just as they were in darkness and taken captive to Babylon they needed to be released from their current captivity of non Biblical Judaism which rejected the Messiah. It was a testimony against those who had rejected Christ Jesus. This is why Peter pleads to separate from this accursed generation. The miracle of tongues was that those who spoke them did not know the language but those who heard understood them in their own language. Tongues were always given unexpectedly (Acts 2,10,19) they were not expecting to see this sign gift. They did not seek it at Pentecost or any of the outpourings in the book of Acts. No one had to surrender or purify themselves to receive the Spirit, it was a collective experience for all those who believed at the same time. It was a gift freely given, not in exchange for something we do to earn him. The book of Acts gives us the normal pattern for receiving the Holy Spirit. One thing becomes clear as the texts are looked at carefully, there is no consistent pattern of reception. In order for something to be normative it needs to be consistent and a common thing to all. Not all spoke in tongue's. If we look carefully through the book of Acts There are only three references to believers speaking in tongues when salvation was given. Acts 2 those in the upper room who did not know what they were waiting for. Acts 10 the spirit falls on them while the message is given. Acts 19 to those who had not heard of the holy Spirit. The Samaritans did not speak in tongues in Acts 8 nor did the majority of those who were saved. Starting in chapter 2 on the day of Pentecost those who came from the upper room spoke in tongues to the Jews that were in Jerusalem who were in unbelief. Acts 2:41 tells us there were three thousand that entered into the church that day. The 3,000 that were saved were added to the church WITHOUT speaking in tongues, nor were there tongues of fire over them or anyone else that received the Spirit. If one is going to make the tongues as the evidence why not the fire over their heads too? Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”There were tongues! But this was limited to those in the upper room, it does not say that those who experienced the salvation from Peter's message spoke in tongues. Peter proclaimed to the Jews after they were filled with the spirit and spoke in tongues, “Repent, and be baptized, every one of you, (Greek-by the authority of) in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit.” (Acts 2:38) If the requirement of speaking in tongues were necessary for salvation, would he not have included it here? This “evidence” is all based upon three verses in the book of Acts that presumes that when someone receives the Holy Spirit, they spoke in tongues. Acts 3:18-19 the topic is Christ’s death, and repentance is the focus for the forgiveness of their sins. In Acts 4:2-4 Jesus & the resurrection is preached, not baptism & again they believed the word and 5,000 were saved. There was no tongues! Acts 4:31 tells us they spoke the word boldly when they were filled with the spirit. There was no tongues Acts 8:17 While Philip was a miracle worker without being an apostle he was an apostolic legate. It was only through the apostles presence that supernatural gifts were manifested. Peter and John came to the Samaritans who had already received the word of God and were baptized in the name of the Lord Jesus and still did not have the Spirit. ( Peter needed to be there; he was present for all three groups salvation -- the Jews, the Samaritans, the Gentiles). There was some type of outward sign it doesn’t tell us what exactly what it was (Simon saw this and wanted this power). It could have been tongues or prophecy or both, since both are noticeable. Acts 8:37-38 After hearing Isa.53 which is about the death of Jesus he asks to be baptized, Philip replies if you believe with all your heart. He confesses Jesus is the son of God. When they were come up out of the water, the Spirit of the Lord caught away Phillip, that the eunuch saw him no more: and he went on his way rejoicing. There were no tongues, but he had the joy of the Lord. Joy is part of the fruit of the Spirit. Acts 9:17-18 when Paul received salvation he did not speak in tongues until later, yet no one would contest he was saved on the road to Damascus. When he gives his testimony he refers back to the Damascus road encounter as the time of his Spiritual birth (lCor.15:18, Gal.1:12). There were no tongues. He does speak in tongues later, as probably all the apostles did. Acts 10:43 Peter says “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. We have the exact reversal of Acts 2 they then received the Spirit before baptism, from hearing the word & believing. The Gentiles spoke in tongues as proof of their salvation to some of the unbelieving Jews present. (They did not believe anyone but Jews could be saved up until then). Acts 11:16-18 Peter recounts the Lord saying about the difference between water baptism and spirit baptism. Vs 17 “ if therefore God gave them the same gift as he did unto us, when we believed on the Lord Jesus Christ.” Acts 16:31 the Phillipian jailer asks what must I do to be saved ? answer believe on the Lord Jesus Christ and you will be saved, you and your household. then they spoke the word of the Lord to both him & his household. What we find in the book of Acts is no set formulae for the giving of the Spirit. There were no tongues. Acts 19 Jews who only received Johns baptism had not heard of Christ’s death and resurrection nor Pentecost. It is Paul who initiates the conversation on the Holy Spirit. He finds that they are not disciples of Christ but of John, years after they had not heard that the one John was pointing to had already come. After receiving the Gospel they are baptized Paul lays hands on them the Holy Spirit comes upon them and they speak in tongues and prophecy. They did not seek after the Spirit as Pentecostals are told to do. Not one instance do we see anyone laboring for the Spirit. Why was the Spirit given after Paul laid hands on them. It was to illustrate that they were no longer to follow John the Baptizer but the apostles who now had the leadership role for Israel. The church with the apostles replaced the Sanhedrin and Pharisees and even John the Baptist. In each case when tongues are manifested there are Jews present (being in unbelief). The conclusion can only be that that tongues were given primarily as a sign to unbelieving Jews (Isa.28) or to those new people groups entering the body. As with Acts 10 they were in unbelief that the gentiles could be saved and so God gave them the Holy Spirit and as proof gave them languages unlearned for evidence to those present that they received what they had at Pentecost. In Acts 19 the tongues that the unbelieving Jews spoke in that were only water baptized was proof to them that Jesus died and resurrected and the Holy Spirit had come. Acts 2:4: “And they (disciples) were all filled with the Holy Ghost.” Not one verse of Scripture can be found that says it is necessary to speak in tongues to be saved or have salvation. Nowhere in the word of God is it found! In fact we find it was whole groups of people together, not individuals. The same type of event is repeated in Acts10:46, ‘For they heard them speak with tongues and magnify God.” Also Acts 19:6, “And when Paul laid hands upon them, the Holy Ghost came on them (baptism); and they spoke with tongues and prophesied.” These are the only verses in the New Testament (besides Pentecost) where speaking with tongues are mentioned in connection with the receiving of the Spirit of Christ. there are just as many without a physical evidence of tongues as there are with. Tongues is neither the initial evidence of their salvation anymore than prophecy or any other gift would be. Are we to also say that one must have hands laid on them by apostles to receive the spirit, or that they must be in groups just like the other occurrences instead of single persons? ARE TONGUES PROOF OF THE SPIRITS PRESENCE? There are many examples of believers receiving the Holy Spirit WITHOUT speaking in tongues. Interesting to note that both Zacharias and John were stated to be filled with the Spirit but never spoke in tongues. Luke 1:41: “And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit.” Lk.1:67: “And, his father Zacharias was filled with the Holy Spirit and prophesied.” Wouldn’t the apostle Paul, who wrote over one half of the New Testament, have included this crucial evidence somewhere in his writings to the church. Since there is no salvation without speaking in tongues? He wrote on tongues as one of the gifts, but he never writes about it as the absolute proof that one is in possession of the Holy Spirit , filled with the Spirit or makes it a salvation issue. If speaking in tongues were a requirement for salvation, we would then expect that the speaking in tongues follow the pattern given in Acts. In Acts 2:11; they spoke of “ The wonderful works of God.” In Acts 10:46, “They magnified God.” In Acts 19:6 “And they spoke with tongues and prophesied.” Eph.1:13: “ In whom ye also trusted, after that you heard the word of truth, the gospel of your salvation: having believed, you were sealed with the Holy Spirit of promise” (2 Cor. 1:22). Gal.3:2: “Did you Received the Spirit by the works of the law, or by the hearing of faith? Faith comes by hearing the word. 1 Cor.12:13: “For by one spirit are we all baptized into one body.” It is Spirit baptism that brings everyone in the same way, it is a salvation experience.  All believers receive the baptism of the Spirit to be in Christ.  This takes place at the moment of salvation when one exercises faith in Christ. What we are commanded is to be continually filled with the Spirit. Tongues is not the proof this has happened because the very same chapter we are told of being baptized with the Holy Spirit we are also told, not all speak in tongues. Eph.5:18 tells us if one is filled with the Spirit they will speak in Psalms and hymns and spiritual songs- no tongues are mentioned. This may include tongues (singing done in another language), but it is the song and scripture in ones heart that is proof they are filled no matter what language it is sung in. Tongues is only one manifestation of the Spirits influence. It can also be prophecy and boldness in speaking the word (in the correct manner). It can be a great harvest of people coming to Christ as in an evangelistic crusade (like Peters first sermon). It's not tongues that is proof of our salvation but the Holy Spirit who produces the fruit of the Spirit. Gal. 5:22-25 “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” A life of denying self shows control of the Holy Spirit.” Eph 5:9 “(for the fruit of the Spirit is in all goodness, righteousness, and truth) Mt.7:17-18 “ Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” Mt. 12:33 “a tree is known by its fruit.” The fruit of the Spirit shows the life of Christ. Shouldn’t we be able to tell if a person has the Spirit of Christ by their fruit and not by tongues? Mt.13:23 tells us the seed that falls on the good soil (the heart) brings forth various degrees of fruit. The tares bring the bad fruit. To be filled with the Spirit means that someone will act spiritual that they are under the control of the Spirit and the fruit, the life of His presence will show.In Lk.4 Jesus was filled with the Spirit and was lead into the wilderness as a time of preparation. When he was tested he came back in the power of the Spirit to perform miracles. As we are tested and become victorious in our obedience we will be filled and ready to go out to serve in His power.

sanctification as a Bible Doctrine

          Sanctification as a Bible Doctrine

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Conversion and a subsequent life of holiness are indeed a high state of grace. Nevertheless, it is not the complete sum of Christian experience as set forth in the New Testament. As my object is to set forth the true Bible standard, I shall proceed to show that the New Testament clearly teaches a second, definite work of divine grace wrought in the heart by the Holy Spirit—holiness perfected, or entire sanctification. The Bible writers speak of it from various standpoints, sometimes emphasizing one phase of the subject and sometimes another and therefore using a variety of terms. All these, however, are resolved into the same thing. When the subject is considered from the standpoint of entire sanctification, a result is thereby expressed, and the cause of this result may or may not be stated in a given instance. We shall consider sanctification first as a result, or work in the soul, and then proceed to show the cause that produces this effect.
The Apostle Paul states that God hath “chosen you to salvation through sanctification of the Spirit and belief of the truth” (II Thess. 2:13). Sanctification is therefore a part of the work of salvation and belongs to all God’s people. Christ prayed earnestly that his disciples might have this experience, as we read in John 17:17. He did even more than pray for it; he gave his life that it might be accomplished (Heb. 13:12). But it is his own people that are to be sanctified; for Paul informs us that “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it” (Eph. 5:25-26). (See also I Thess. 5:23-24; II Tim. 2:21.)
This doctrine was also taught by Peter who states that our election is “through sanctification of the Spirit” (I Pet. 1:2). These texts, and others that might be cited, show clearly that sanctification is a New Testament doctrine.

What Does Sanctification Signify?

Sanctification signifies two distinct things: first a consecrating, or setting apart to a holy or religious use—a legal or ceremonial holiness; second, a definite cleansing and purifying of the heart and affections of men—a moral work.
Now, the term is used in the Bible with both of these significations; therefore we must be careful to “rightly divide the word of truth.” In the Old Testament, under the law dispensation, sanctification is often mentioned, but it was merely a legal sanctification, or a setting apart to a religious use. This was before the time when full salvation could be wrought in the soul through the blood of Christ, and a moral change was not under consideration; in fact, the objects of that sanctification were in many cases wholly incapable of receiving any moral change, for inanimate objects, as well as animate, received it.
In the New Testament the term “sanctification” includes the other signification—a purging or cleansing of the moral nature of man. We must observe, however, that according to the definition already given, and according to its use in the Bible, “sanctification” applies to all religious consecration and to all moral cleansing, irrespective of degree. Christ referred to the brazen altar—the altar upon which gifts and offerings were placed—when he declared that it “sanctifieth the gift” (Matt. 23:19).
The term “sanctification,” in its broad sense, covers the whole of the Christian experience, irrespective of degree, and is thus used without distinction in many texts. However, the term is also used in a specific sense, referring to a second work of divine grace wrought in the heart of the Christian believer—a work known as holiness perfected, or entire sanctification. “And the very God of peace sanctify you wholly entirely” (I Thess. 5:23 ). It is in this latter sense that I shall now employ the term. Therefore, specifically, sanctification is

For Justified People Only

None but human beings can receive this glorious experience of sanctification, and not all of them obtain it; for it is reserved for those who have already been justified from their actual transgressions through the blood of Jesus Christ. In other words, people must be genuinely converted to God, born again, and living the holy life required by the New Testament before they are scriptural candidates for entire sanctification. In Christ’s prayer for his disciples, he said, “I pray for them: I pray not for the world, but for them which thou hast given me.… Sanctify them” (John 17:9, 17). (See also Eph. 5:25-26.) People must first “receive forgiveness of sins” before they can obtain the “inheritance among them which are sanctified” (Acts 26:18). It was to the brethren at Thessalonica, to those who were “in God the Father and in the Lord Jesus Christ” (I Thess. 1:1), that Paul wrote when he said, “The very God of peace sanctify you wholly” (5:23).
From these scriptural statements it will be seen that sanctification is

A Second Work of Grace

There is a definite reason for this twofoldness in the redemption of the individual believer. Sin exists in two forms—actual and inherent; that is, there is a disposition to wrong received through natural generation, and there are willful acts of wrong which we commit after reaching the age when we have a knowledge of right and wrong. “Native depravity” properly expresses the first form and “transgression” or “sin” the second; but since theologians usually term the evil tendencies of human nature “Adamic sin,” or “original sin,” I shall adopt that terminology and speak of sin in two forms—inherent and actual. We are in no sense individually responsible for possessing the evil nature that we inherit; but we are wholly responsible for our own sinful acts committed later. Repentance can apply only to our own individual acts of wrong; hence forgiveness and conversion are of necessity limited to that aspect, as we shall soon see by the teaching of the Scriptures. Therefore, any attempt to identify in redemption these two distinct forms of sin is a mistake.
We have no need of proving that men are guilty of actual transgressions; the fact is well known and acknowledged. However, the Scriptures assert that “all have sinned, and come short of the glory of God” (Rom. 3:23). Concerning inherent sin, we must give the more exact statements of the Scripture for although it is generally admitted, it is sometimes denied.
“The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies” (Ps. 58:3). While the psalmist is here simply describing a fact, the verse contains at least a strong intimation of an inward bent to evil. Again, he says, “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (51:5). This text shows that an evil disposition is a part of man from the earliest moment of his existence. And the Apostle Paul distinctly affirms that we are all “by nature the children of wrath” (Eph. 2:3).
In relating his own experience, Paul gives a clear description of sin in these two forms (Rom. 7:7-13). Here the Apostle speaks first of his experience as an infant, when he had no knowledge of God’s law, did not even know that it said, “Thou shalt not covet.” At this time, although he was “alive without the law,” he had in him something that he calls sin, but “without the law sin was dead.” Later, “when the commandment came” to his understanding, and he transgressed it, then, he says, “sin revived, and I died”—he became “dead in trespasses and sins” (Eph. 2:1). How clear this twofoldness of sin! And this has been the experience of all who have reached the age of moral responsibility.
Our foreparents were created “in righteousness and true holiness,” but from this lofty estate they fell, thereby plunging the world into the darkness of sin; for as a result all have received an evil nature, as we have already shown. From this fact it is evident that when we are born into the world, though we are perfectly innocent, we are one degree below the line of perfect holiness, since we possess the nature of sin. When we reach the age of moral responsibility and take upon ourselves a sinful life, we fall another degree lower, so that we are now two steps below the original plane of holiness.
Now the design of Christ is to restore mankind in salvation to the high plane from which they fell; and since they have descended two degrees into sin, there must of necessity be two steps upward in redemption. Are there not the same number of steps in a stairway when a person ascends as when he descends? And the last step taken coming down will be the first one to take going up. So in redemption. The last step in the descent was our willful departure from God into actual sins, so our first step in salvation is willingly to return to God leaving behind all the sins that we have committed (Isa. 55:7; 1:18). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This confession and pardon relate solely to our own sinful acts, and this is what Peter terms conversion: “Repent ye therefore, and be converted, that your sins may be blotted out” (Acts 3:19).
Jesus teaches that the converted man is like a little child once more (Matt. 18:3). While this language doubtless refers directly to the humility and innocence of childhood, it certainly implies a moral restoration of the individual. In other words, the person whose individual sins have been confessed, forgiven, and blotted out is “converted” and has regained the moral condition of innocency from which he departed at the age of accountability (Rom. 7:9). But as the infant is one degree below the plane of perfect holiness, so also is the converted person. He is even called a “babe” (I Pet. 2:2; Heb. 5:13) and is exhorted to go on unto perfection, “perfecting holiness in the fear of God” (II Cor. 7:1); he is informed by the Bible that so far as moral purity is concerned God hath “perfected forever them that are sanctified” (Heb. 10:14).
The Apostle John, in that epistle in which he speaks so often about being born of God, teaches most clearly that these “sons of God” still stand in need of purification. (See I John 3:2-3.) Again I call attention to Paul’s words, “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it” (Eph. 5:25-26).
Furthermore, this need of cleansing can be tested in the experience of the Apostles themselves. In John 1:12-13 we read that those who received Christ during his incarnation and believed on his name became sons of God by being born of God. Christ said to the seventy disciples, “Your names are written in heaven” (Luke 10:20). Yet we have in the gospel narrative clear evidences that these apostles still possessed the nature of evil, as when the ten were “moved with indignation” against the two who sought positions of authority over the others. (See Matt. 20:20-24; Mark 9:34.) Since, therefore, they needed a cleansing from this inbred sin, Christ prayed to the Father, “Sanctify them” (John 17:17).
This twofoldness of salvation work is also shown under the figure of a vine and its branches (John 15:1-2, 5). The individual Christian is a branch of the true vine—Christ. If he ceases to bear the fruit of the Spirit, he is taken away; but if he is a fruitful branch, he is to be purged, so that he can bring forth more fruit.
The promise of a second work was given to the Apostles in a threefold form:
1. The purging already mentioned.
2. “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (John 14:16-17).
3. In his prayer recorded in John 17, Jesus did not say a word about the Father’s giving the Holy Spirit to the Apostles, but he did say, “Sanctify them through thy truth: thy word is truth” (vs. 17).
Now, his threefold promise is gathered up in one experience to be received by them, the Holy Spirit being cause, and purging, or sanctification, being the result. “Being sanctified by the Holy Ghost” (Rom. 15:16). So Christ’s asking the Father to sanctify the Apostles was virtually asking him to give them the Holy Spirit; for when the Holy Spirit was received as their Comforter they were sanctified—“sanctified by the Holy Ghost.”
So also the purging promised is the same, being the work of the Holy Ghost when received. “And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith” (Acts 15:8-9). This text refers to the time when the household of Cornelius was baptized with the Holy Spirit (chap. 10). So it is a scriptural fact that there is a purging of the heart, or entire sanctification, to be received subsequently to regeneration, and that it is obtained when the Holy Ghost is received as the abiding comforter. Sin is twofold and salvation also is twofold. “He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly” (Titus 3:5-6).
The twofold aspect of salvation was typified by the tabernacle of the Mosaic dispensation. This ancient structure, the dwelling place of God on earth, consisted of two apartments surrounded by a court. In the court, directly in front entrance to the first apartment, stood the brazen altar, or altar of burnt offerings, and a laver containing water. The first apartment, which was entered from the court and was termed “holy place,” contained a table of showbread, a candlestick, the golden altar, which stood just before the entrance in second apartment. This second, or inner, apartment was the “holy of holies,” or “holiest of all.” It contained the ark of the covenant, wherein were deposited the stone tables of the law.
The two apartments in the type must have their counter-part in the antitype. In the tabernacle there were two altars, as already observed, and the blood of sin offerings was placed on both altars (Lev. 4:7), thus clearly typifying twofold cleansing. For a full discussion of the two works as symbolized by the tabernacle, see pages 124-126 of the large edition.

Conditions for Sanctification

This blessed state of perfected holiness cannot be entered by sinners. The Holy Ghost is given, not to the world, but to those who are chosen out of the world—to those who are God’s believing and obedient children. Therefore the first essential is that the candidate for sanctification possess a clear, definite experience of Bible justification, but this is not all.
It is in our effort to live a holy life that we are made painfully conscious of the presence of that evil nature within. Realizing that while the soul is fighting the devil on the outside there is also “a foe in the temple not subject to God,” one cries out for an experience of heart purity. The first disciples were earnestly praying when they received this experience (Acts 1:14; 2:1-4). So was Cornelius when the way was opened for him to receive the Holy Ghost (10:2-3). Without strong desire and earnest prayer one will never obtain this definite work of grace.
The seeker must make a complete surrender to the whole will of God, a perfect consecration of time, talents, and all to His service, and of himself to be sacredly the Lord’s for time and for eternity (Rom. 12:1-2). When this perfect consecration is made, God will be pleased to send his Holy Spirit in sanctifying power, purging the heart from the very nature of sin, and will himself take up his abode in the pure and devoted soul.

The Holy Ghost Baptism

The baptism of the Holy Ghost taught in the New Testament is a special endowment of the Spirit of God in the hearts of his believing and obedient children. Different expressions are used to convey this idea—baptism of the Holy Ghost (Matt. 3:11); the Holy Ghost given (John 7:39); receiving “the Spirit of truth” (14:17; 16:13); “Comforter” (14:16, 26; 15:26); receiving the Holy Ghost (20:22; Acts 8:17; 10:47); “filled with the Holy Ghost” (2:4; 4:31); “gift of the Holy Ghost” (2:38); the Spirit poured out upon men (2:17; 10:45). These expressions all refer to one and the same thing, as will be shown later. They simply represent different aspects of the one subject, just as the different expressions used for the first work of grace convey various shades of meaning, though meaning essentially the same thing.

The Work of the Holy Spirit

The work of the Holy Ghost in the heart of the believer who receives him is twofold—negative and positive. His negative work, as we have already shown, is to purify or sanctify (Acts 15:8-9). The reception of the Spirit is compared to fire—“Baptize you with the Holy Ghost and with fire” (Matt. 3:11)—fire being a destructive and purifying element; and those who have thus been “sanctified by the Holy Ghost” are “pure in heart” (5:8), for he “hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness” (Heb. 10:14-15). No element of impurity remains in the moral nature of one who has received the Holy Ghost: he is in this respect “perfected forever.”  Praise God for heart purity!
The positive work of the Holy Spirit is: (1) to give power (Acts 1:8), (2) to guide (John 16:13), (3) to comfort (14:16-18), (4) to teach (14:26), (5) to increase spiritual fruits (15:2 with Gal. 5:22-23), (6) to unify God’s people (John 17:20-23 with Acts 4:31-32), (7) to fit for service (Luke 24:49; II Tim. 2:21).
The baptism and work of the Holy Spirit are of great importance, both to the individual believer and to the work of God. To the individual it is the perfecting grace, “the grace wherein we stand” (Rom. 5:2); therefore, it completes our moral preparation for heaven. “Blessed are the pure in heart: for they shall see God” (Matt. 5:8).
As to the work of God, this divine experience is necessary in order properly to fit us for the Lord’s service. Christ commanded his apostles to tarry in the city of Jerusalem until they were “endued with power from on high” (Luke 24:49; Acts 1:8). Paul teaches that by being “sanctified” we are “meet for the Master’s use, and prepared unto every good work” (II Tim. 2:21.) Alas, how many ministers even are destitute of this sanctifying grace, this baptism of the Holy Ghost! Considering this, it is not surprising that the world is filled with conflicting doctrines and beliefs. It is the function of the Holy Spirit to teach men and “guide them into all truth.” Since the dispensation of the Holy Ghost began at Pentecost, God desires that all his ministers be “filled with the Holy Ghost.” His command to them is to tarry until they are “endued with power from on high.” What the world needs today is a Holy Ghost ministry. However, all of the saved are “workers together with” God (II Cor. 6:1), and all need this infilling of the Holy Spirit, that they may indeed be vessels “unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work” (II Tim. 2:21).
People have preached and written much about the evidence of the baptism of the Holy Ghost. But to ask for our evidence that we have the Holy Spirit is like asking for an evidence of the existence of the sun overhead. The sun does not need a witness to testify for it, it stands for itself; and the work which it performs—illuminating the earth and kissing the face of nature with its genial rays of light and warmth, causing vegetation to spring forth, bringing life and joy, happiness and health, to the sons of men—proclaims unmistakably, without further witness, the sun and his glory. Likewise the Holy Ghost stands for himself as the witness. “The Spirit itself beareth witness with our spirit” (Rom. 8:16; Heb. 10:15); while the works which he performs—purifying the heart, teaching, comforting, guiding, unifying—show forth his power and glory.
The foregoing contains briefly the New Testament teaching relative to the Holy Spirit—what he is to every individual who receives him. The Holy Spirit himself, being bestowed by the Father upon the individual believer, is “the gift of the Holy Ghost.” This is shown clearly in the case of the household of Cornelius (Acts 10:44-45).
In addition to performing his regular office work in the heart, the Holy Spirit confers upon certain people who receive him the ability to perform special works, and these special endowments are termed “gifts of the Holy Ghost.” We read of these particularly in 1 Corinthians 12.
In verses 1, 4-7 we find that these spiritual gifts are simply manifestations of the Spirit, and that they are not given to all alike, even though all be in possession of “the same Spirit.” Notice the next verses: “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (vss. 8-11). (See also vss. 27-30.)
Now, if we will study the apostolic church as revealed in the New Testament, we shall be able to see all these special gifts manifested, some in one person and some in another; for all were necessary to the completeness of the church. Viewed as individuals, not every one who received the baptism of the Holy Ghost received the special gift of prophecy or the gift of working miracles or the gift of tongues. It is only by perverting the Scriptures that people can build up a claim that any one of these gifts was manifested in all who received the baptism of the Spirit.

Some False Opinions

1. All who receive the baptism of the Holy Ghost speak in tongues as the evidence. The verses quoted from 1 Corinthians 12 plainly contradict this position, for they show that the gift of tongues is no more general among those who have received the Holy Ghost than is the gift of prophecy or the gift of healing or the gift of miracles or any other of the special gifts mentioned. Nor is there any difference between the gift of tongues and speaking with tongues; these expressions are used interchangeably in this chapter, referring to exactly the same thing, just as the gift of prophecy and “are all prophets?” or the gift of miracles and “workers of miracles” are equivalent expressions. (Compare verses 4-11 with verses 29-31.)
The Word does not say that the gift of tongues, or speaking in tongues, is the evidence of the Spirit’s reception; it is mentioned here simply as a “manifestation of the Spirit,” in common with other special manifestations that may or may not belong to any particular individual.
The Holy Spirit must not be confounded with one of his works, so that he himself is denied unless he chooses to manifest himself in some particular manner. He himself is the satisfactory evidence. “Whereof the Holy Ghost also is a witness” (Heb. 10:15). “The Spirit itself beareth witness with our spirit” (Rom. 8:16).
In the New Testament we have records of three occasions on which people spoke with tongues when they received the baptism of the Holy Ghost: on the Day of Pentecost (Acts 2)—one hundred and twenty believers (1:15); certain disciples at Ephesus—twelve in number (19:1-7); and the household of Cornelius—number unknown (chap. 10). The total number on these three occasions was probably less than two hundred. In the Book of the Acts we have the record of many, perhaps thousands, who received the baptism of the Holy Ghost, in which no mention whatever is made concerning tongues. Some say that that part was omitted. If people desire to build up a Bible doctrine they should establish it on what the Bible says, and not on what was left out.
2. There are three works of grace. This teaching says that people are first converted, afterwards “receive the Holy Ghost,” then still later are baptized with the Holy Ghost. This is entirely false, as will be shown by many Bible texts. The only apparent proof of that position seems to be John 20:22, where it is recorded that Christ, after his resurrection, appeared to his disciples and “breathed on them, and saith unto them, Receive ye the Holy Ghost.” This occurred several days before they were baptized with the Holy Ghost on Pentecost.
But a particular examination of the circumstances connected with John 20:22 shows that the disciples did not at that time receive the Holy Ghost, but that the verse is an allusion to Pentecost; for this was the same occasion described in Luke 24:33 ff., where the reference to the Spirit is given in other language, as follows: “But tarry ye in the city of Jerusalem, until ye be endued with power from on high” (vs. 49). We know that this refers to Pentecost. (Compare Acts 1:8.)
The crowning proof that there is no difference between receiving the Holy Ghost and being baptized with the Holy Ghost is the fact that in the labors of the Apostles themselves the two are identified as one and the same thing. Paul asked the disciples at Ephesus , “Have ye received the Holy Ghost since ye believed?” (Acts 19:2), and they replied that they had not even heard of the Holy Ghost; therefore, they did not have him in this sense. “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied” (vs. 6). Now, this baptism of the Holy Ghost, accompanied by tongues and prophecy, was identical with receiving the Holy Ghost. Thus these disciples experienced only two works of grace.
When Peter and John came down and prayed for the disciples at Samaria “that they might receive the Holy Ghost: (for as yet he was fallen upon none of them).… Then laid they their hands upon them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money” (Acts 8:15-20). There is no possible way of evading the fact that in this case the “gift of God,” the “gift of the Holy Ghost,” “receiving the Holy Ghost,” and the Holy Ghost “falling” upon disciples are all one and the same thing—a second work in believers.
So also with the household of Cornelius, as recorded in Acts 10:44-47; 11:15-17; 15:8-9.

Temptations

I would not have the reader think that the sanctified life places the individual beyond the reach of temptation. Entire sanctification does not deprive us of that which is essentially human, but we are purged from sinful, carnal elements received through the Fall, and our human natures are brought into line with the divine, so that our desires are wholly to please God. But we are capable of temptation along natural lines. Christ himself “was in all points tempted like as we are,” but he overcame every temptation as our example, and we should take courage and move forward. One of Christ’s special temptations had a perfectly legitimate basis in the natural desire for food (Matt. 4:1-4); and another involved that which was not right—great possessions for the purpose of worldly honor (vs. 8).
God has a definite purpose in allowing us to be tempted. It is for our good. Be encouraged, for “there hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).
Now, we cannot be tempted and tried without feeling tempted and tried. Peter says that “for a season, if need be, ye are in heaviness through manifold temptations” (1 Pet. 1:6). There is no mistake about this matter: the sanctified person who is being deeply tempted or tried does not feel just the same as at other times. On certain occasions Christ himself felt “grieved,” and his soul was stirred within him; but the records of these occurrences fail to show any carnal stirring or actions proceeding from an impure heart. So, reader, it must be with you. In seasons of trial and trouble, remember that the Lord “giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you” (Jas. 4:6-7).

The Spirit-Filled Life

This experience of entire sanctification is indeed a blessed one. While the justified life must be kept free from outward acts of sin, the wholly sanctified life is the complete harmony of the individual, both internally and externally, with the perfect will of God. All evil affections, our spiritual enemies, are gone; the soul is pure. The Lord grants unto us “that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life” (Luke 1:74-75). Yea, it is his will that “we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:12-14).
In this happy condition we are able to “bring forth more fruit”; therefore the fruit of the Spirit is developed in us abundantly. The first thing mentioned in Paul’s catalogue of the fruits of the Spirit is love. Love is felt by the justified soul, but when we enter the second, or standing, grace (Rom. 5:1-2) “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (vs. 5).
What a blessing is this life of entire sanctification! What a power in the hands of God is a Spirit-filled church! Someone, commenting on the baptism of the Holy Ghost, said: “‘When he is come … unto you’ … you will become a storm center of a new and mighty evangelism, and all the forces of evil cannot keep back the incoming tides of saving grace.” “Blessed are the pure in heart: for they shall see God” (Matt. 5:8)