Chapter 4: The Holy Spirit and Spiritual Language

IN THIS CHAPTER, you will discover:

- The biblical meaning of enthusiasm.

- The importance of speaking in tongues.

AS A RESULT, you will be able to:

- Have a lively experience of a living God.

- Rediscover the God-given resource of spiritual language.

Reading: The Power and Blessing, pp. 121-30.

Key Scripture: “Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life’ ” (John 4:13-14).

Key Words: Entheos, Enthusiasm.

The Roots of Enthusiasm

In later classical Greek the word entheos and the corresponding verb entheazein — to be “God-possessed” — expressed the phenomenon at the center of Greek religious experience. The worshipper aimed at being possessed by the spirits of the gods, or by the Muses (spirits of creativity in song and poetry). The pagan mind recognized that contact with the divine required transcending the cool rationality of the intellect. Ecstatic experience — from ekstasis, to be out of our ordinary state — was regarded as a positive, healthy condition essential to true religion.

Of course, the word enthusiasm does not carry the connotations for us today that it did for the Greeks. Still, theologians and sociologists have written about the virtually religious transport experienced by enthusiasts at football games and rock concerts. The widespread abuse of alcohol and drugs, and the perennial appeal that dance, music, and entertainment hold for people testify that the desire — or the need — to be “taken out of ourselves” is a powerful and innate aspect of human nature.

When we study the power and importance of praise and worship in the Old Testament and the experience of the early Christians in the book of Acts, we see that the Bible reflects the naturalness and rightness of proper enthusiasm toward God. Thus, we need to remain open to the spirit of enthusiasm today. The sophistication of modern culture and the inertia of religious traditionalism leads us to equate proper style with true reverence. This is a false equation. Whether our liturgical style is dignified and orderly or raucous and rowdy, style and substance are not equivalent. Authentic enthusiasm requires open responsiveness to the ever-changing reality of the Spirit. It is the lively experience of a living God.

As with mysticism, there are constructive and destructive types of enthusiasms from a Christian perspective. Genuine Christian enthusiasm involves a union of the mind and heart. It has as its focus not religion, but the love of God. It has as its fruit not emotionalism, but repentance, deep joy, and discipleship. It is not “worked up” but received as a gift. In fact, Jesus spoke very explicitly about the type of entheos that would characterize Christian experience: “And I will ask the Father, and he will give you another Counselor to be with you forever — the Spirit of truth. . . . You know him, for he lives with you and will be in [en] you” (John 14:16-17).

Rivers of Joy

Jesus’ promise of the gift of the Holy Spirit is highlighted throughout Scripture in various ways. One of the most dramatic is to be found in John 7:37-39: “On the last and greatest day of the Feast, Jesus stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’ By this He meant the Spirit, whom those who believed in Him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.”

To understand the context of Jesus’ startling pronouncement, we must visualize it in the context of the “last and greatest day of the Feast” (v. 37) at which it occurred. The Festival of Tabernacles was the most popular of the three great Jewish Feasts. Among other things, it commemorated God’s miraculous provision of water for Israel during their forty-year wilderness journey. In the Middle East water is scarce, and its presence was synonymous with life.

During each day of the festival, priests would go down to the pool of Siloam and fill a large golden pitcher with water. It was carried back through the Water Gate while the people recited Isaiah 12:3: “With joy you will draw water from the wells of salvation.” The water was carried to the temple and, to the chanting of the Hallel (Psalms 113-18), poured out as an offering to God. On the last day the crowd of worshippers — numbering many thousands — marched seven times around the altar. At the dramatic climax of the seven-day ceremony huge urns containing the collected water were overturned, accompanied by the triumphant rejoicing of the spectators. The mighty rush of water cascading down the temple steps represented God’s outpouring of blessing, provision, and salvation upon his covenant people.

It was perhaps at this critical moment that Jesus rose (teachers typically sat) and, drawing the attention of the multitudes, made the electrifying statement recorded above. The crowd’s reaction was divided: some thought him the Prophet, others the Christ, while some thought him an imposter. Although the authorities wanted him arrested, no one touched him. The universal reaction to his teaching, expressed by the guards, was: “No one ever spoke the way this man does” (John 7:46).

Given this historical background, we can see the radicalness of Jesus’ messianic self-affirmation, and how powerful and profound His promise of the Spirit was! In one of the most significant prophecies of the Old Testament, Ezekiel described the new covenant God will make with Israel: “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws” (36:25-27). This covenant promises that God’s Spirit will be inside us rather than outside. The life-giving, cleansing presence and power of God will dwell dynamically in the heart; or, to quote Jesus’ parallel description in John, it will flow vigorously from within us; literally, from the koilias — the belly, or seat of the innermost feelings (7:38). And this flood of divine life is not to consist of a mere rivulet or even a river; it will gush forth as rivers (Gk. potamoi) of living water. It is to be a day-to-day occurrence — an ongoing resource that overflows into every realm of our experience and activity, an entheos of immense proportions.

Many Rivers of Life

To emphasize the fullness with which God wants to indwell our lives, Dr. Hayford enumerates some other “rivers” of spiritual blessing promised the believer in Scripture:

· Rivers of Praise and Worship. Acts 2:4 speaks of the effervescent Spirit-inspired language with which believers praised the Lord at Pentecost.

· Rivers of Witnessing. Acts 1:8 and John 15:26; 16:14 declare that the coming of the Holy Spirit will empower us to glorify Jesus and to testify to His lordship.

· Rivers of Ministry. In Mark 16:15-20 Jesus told His disciples that they were to preach the gospel, drive out demons, and heal the sick. Salvation, healing, deliverance, and ministry are the very reason for the existence of the church, which was instituted by the Holy Spirit.

· Rivers of Gifts. 1 Corinthians 12:4, 7-11 describes the diversity of gifts with which God wants to equip us for ministry through the Holy Spirit.

· Rivers of Intercession and Prayer. Although it is often impossible for us to know how to pray precisely, the indwelling Spirit can empower us to offer intercession for the needs of others and for our own needs (Rom. 8:26-27).

· Rivers of Spiritual Fruit. Because of our fallen nature, the goals set by God’s moral law are impossibly high. But by cooperating with the sanctifying action of the Holy Spirit, we are able to bring forth virtues in abundance (Gal. 5:19-23).

· Rivers of Peace. Through Christ we have peace with God (Rom. 5:1), peace with each other (Eph. 2:14-19), and peace within ourselves (Col. 3:15).

· Rivers of Revelation. The Holy Spirit is, at once, the Spirit of wisdom and revelation (Eph. 1:18) and the guide to all truth (John 16:13).

Faced with promises of such provision, Dr. Hayford challenges us to open to the spirit of enthusiasm in all its fullness.

The Reception of the Spirit

Is the enthusiasm described in the New Testament reserved only for first-century Christians? No: “The promise [of the gift of the Holy Spirit] is for you and your children and for all who are far off — for all whom the Lord our God will call” (Acts 2:39). The promise of the Spirit is a continuing promise.

To communicate a sense of the fullness of enthusiasm we may enjoy through the Holy Spirit, Dr. Hayford invites us to examine six verbs used in Scripture to describe the reception of the Spirit. By observing the diversity of expression found there, we become more aware that baptism in the Spirit, like water baptism, is a dynamic, ongoing blessing, not a static, one-time experience. It is a gift that continues to enrich us; a divine resource from which we can draw endlessly as we learn to abide in Christ.

1. The word that describes being “baptized in” the Holy Spirit — baptizo (Acts 1:5; 11:16) — means to be immersed completely in a liquid, as a sunken ship or a drowned person is immersed in the sea. The related verb bapto refers to the dyeing of a garment, which transforms its appearance entirely. In such a “baptism” we are immersed in the Spirit; saturated or drenched with the Spirit; submerged beneath the surface of the great sea of God. No part of our being remains untouched or uncolored. Baptism in the Spirit creates the potential for total transformation. Understanding the reality of this potential is the first step in accepting and actualizing it.

2. Lambano is the simple verb used to describe “receiving” the Spirit (John 20:22; Acts 1:8; 2:3, 38; 8:15, etc.). Interestingly, it can convey both the idea of giving or receiving. If we are to receive the Spirit — either initially or more deeply — there must be an opening on our part; a giving-over to God in faith of our will and our lives, as in salvation.

3. Eperchomai, which is used to describe the Spirit “coming upon” believers (Acts 1:8; cf. 19:6), is the primary verb used in the New Testament to describe the reception of the Spirit. It was a word used also to describe putting on a garment, and it suggests being “clothed,” “possessed,” or “occupied” by the Spirit. As with Paul’s analogy of putting on the whole armor of God (Eph. 6:11-18), the coming of the Holy Spirit fits us for spiritual warfare and endues us with spiritual provision for successfully living the abundant life.

4. Pleroo depicts being “filled with” the Spirit (Acts 2:4; 9:17). In the Greek usage, the term always suggests being filled to overflowing. When we are filled with the Spirit, we reach the felt limits of our capacity to contain joy; we are swept away and buoyed up beyond earthly fear and delight by the power and presence of God. We are told that Peter, Paul, and the disciples were “filled” with the Spirit more than once (Acts 4:8; 13:9; 13:52). Being filled with the Spirit thus seems to refer both to a unique event like Spirit baptism and to a state or condition that can be repeated and should be maintained. In terms of Christian living we should expect to experience one baptism in the Spirit but many fillings with the Spirit. The mature Christian should, through prayer, praise, and thanksgiving, learn to fulfill the command given in Ephesians 5:18: to “be filled” with the Spirit and also to “keep on being filled.”

5. Ekcheo speaks of having the Holy Spirit “poured upon” us (Acts 2:17-18). The term “outpouring” was used by Peter in his preaching at Pentecost because it linked his message with the most significant Old Testament prophecies concerning the Spirit’s coming — Isaiah 44:2-3, Ezekiel 39:29, and especially Joel 2:28-32. We also read of the outpouring of the Holy Spirit upon the Gentiles in Acts 10. Peter’s experience with Cornelius in Caesarea illustrates how the term “poured out” (v. 45) suggests God’s abundance. It is a bounteous outpouring in that God gave the gift of the Spirit “without measure.” And it is a generous outpouring in that He gives the Spirit freely to whoever asks for it in faith.

6. Epipipto refers to having the Holy Spirit “fall upon” us (Acts 8:16; 10:44; 11:15). The term is also used in ancient love letters to describe being completely caught in another’s embrace. The same verbal form of epipipto (epepesen), used to portray the coming of the Holy Spirit, appears in Jesus’ parable of the prodigal son. There the father, filled with joy at the return of his wayward son, “ran to his son, threw his arms around him [literally, ‘fell upon his neck’] and kissed him” (Luke 15:20). Thus epipipto is a verb that can also describe love and tender intimacy. Epipipto also suggests the forcefulness and the solemnness of God’s presence. God’s glory is called kabod — literally “weight” or “heaviness” — in Hebrew. When his glory fell upon the priests consecrating Solomon’s Temple (2 Chron. 5:14; 7:2-3), they were unable to perform their duties. Holiness is nothing to be trifled with. Latent within it are the potencies of life or death (2 Sam. 6:6). Yet through the coming of the Holy Spirit, God’s glory is communicated to us under the new covenant as grace, power, cleansing, and — ultimately — love.

Key Concepts:

1. The word “enthusiasm” is derived from the Greek word entheos, meaning “ is in them.” [121]

2. Jesus likened the fullness of the Spirit to “ of living water.” [123]

3. One privilege those filled with the Spirit have is speaking with . [124]

4. In the agricultural realm rivers have always increased the bearing of
. [126]

5. Holy Spirit-inspired prayer is a means of (sanctification, edification). [126]

6. The need for Spirit fullness is (one-time, recurrent). [127]

7. Baptizo describes something which is (sprinkled, immersed). [128]

8. True or False. One way in which the Spirit’s power is described in the New Testament is as a kind of “coming upon,” like clothing. [128]


Further Study: Read “Glory,” New International Dictionary of the Bible, p. 392; also review the scriptures under “Baptism of the Holy Spirit,” pp. 18-19 and “Holy Spirit; E. The Spirit in our life,” p. 75 in the NIV Topical Study Bible Topical Index.

Life Application: Christine Darg planned to go sightseeing on her world cruise, but ended up soul-searching instead. The suffering she saw abroad moved her to compassion. Yet she felt incapable of helping others because of her own spiritual powerlessness. Christine’s frustration turned into determination to receive the promise of God’s empowering Spirit. Her prayers were answered as “ocean waves of joy” and “the atmosphere of heaven” permeated her heart. Christine concludes: “We can be believers; but if we don’t have fire in our lives, something is missing.” Do you have that same power needed to witness in Jesus’ name?
 

Key Scripture: "I thank God that I speak in tongues more than all of you" (1 Cor. 14:18).   Key Word: Glossolalia.   The practice of speaking in tongues - and its accompanying theological implications - has created anger, bitterness, and resentment in the church over the last few decades. Some denominations claimed that the practice of glossolalia (tongues-speaking) was necessary as a sign of genuine salvation; others said that the phenomenon was demonic in origin. Few Christians today hold either of these views, but tongues remains a controversial and divisive issue for many. (See Chapter 3 of the Living By The Book course, "Great Themes Of The Book - Part 2," for a thorough theological discussion of this topic.)   Dr. Hayford does not set out in this teaching segment to resolve all the doctrinal disputes about glossolalia. He affirms: "I would like for us to make as much out of [tongues] as the Bible does; no more, yet no less." How does the Bible represent the phenomenon of tongues?

Consider the following points:  

1.     The Old Testament prophesied the phenomenon of tongues (Isa. 28:11-12; cf. 1 Cor. 14:21-22).  

2.     Jesus prophesied that believers would "speak in new tongues" (Mark 16:17).  

3.     Peter identified the events of Pentecost - including the manifestation of tongues that accompanied it - with the baptism of the Holy Spirit prophesied by Jesus (Acts 2:33). In three of the five incidents of Spirit baptism recorded in Acts, glossolalia is the definitive sign of the presence of the Spirit (2:4-13; 10:45-46; 19:6). In the two remaining incidents, the manifestation of tongues is strongly suggested (8:17-19; 9:17-18; cf. the Key Scripture).  

4.     The experience of tongues can further be correlated with Jesus' promise that the disciples would receive power (Acts 1:8; cf. Luke 24:49; John 7:37-39).  

5.     The spiritual language associated with the experience of the infilling with or baptism in the Holy Spirit is part of, or included in, the gift of the Spirit (Acts 2:38-39).  

6.     Paul encouraged believers to use their personal prayer language and express themselves through spiritual songs (1 Cor. 14:15; Col. 3:16). We are to "pray in the Spirit on all occasions with all kinds of prayers and requests" (Eph. 6:18). Jude wrote: "But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit" (v. 20). Employing glossolalia privately is edifying to the individual (1 Cor. 14:4; Eph. 3:16; 1 Peter 2:5) and a sign to unbelievers when interpreted publicly (1 Cor. 14:22-25; cf. Acts 2:6-11).   If we study the scriptures cited above closely, it becomes clear that the biblical witness concerning speaking in tongues is strongly positive. Paul's comments in 1 Corinthians 14 about the limitations of tongues were intended to curb the excesses and confusion that plagued the Corinthian church's doctrine and worship. His closing comment in that chapter, "do not forbid speaking in tongues" (v. 39), should not be taken as his final word on the subject - as if tongues were an extravagance or aberration that should (at best) be tolerated. Paul's boast "I thank God that I speak in tongues more than all of you" (the Key Scripture) comes closer to expressing his true estimate of the importance of tongues.   Paul exhorted all believers to speak in tongues (14:5). He recognized spiritual language as a powerful resource in spiritual development. He would agree with Dr. Hayford's emphasis that God does not give us spiritual gifts so that they may be shelved or abandoned. Glossolalia is not the essence of the Christian faith. We do not have to speak in tongues to be a Christian. But not having to speak in tongues is not the point; the point is that a Spirit-filled Christian may speak in tongues. Bearing in mind the numerous scriptural injunctions urging us to be filled with the Spirit and to desire spiritual gifts, we should make this issue a matter of honest prayer.   To summarize the far-reaching importance of tongues:   ·        Tongues are important as a means for communicating with God. "For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit" (1 Cor. 14:2). Dr. Hayford describes tongues as a "love language" between ourselves and God, comparable to the special intimate communication that exists between a husband and wife. By fostering such intimacy in worship, tongues allow us to touch new depths of spiritual communion with God.           The subtle influence that speaking the "mysteries" of God in an unknown tongue has on us should not be underestimated. That tongues, when interpreted, have intelligible content shows that intelligible meaning is always implicit when tongues are spoken (1 Cor. 14:10). Thus speaking in tongues, if considered an "ecstatic" phenomenon, must be considered ecstatic in a suprarational rather than an irrational sense. Though their content is unintelligible to the ordinary understanding, tongues are intelligible and meaningful on a level above that of mere human rationality (v. 2).           Through the practice of tongues the Holy Spirit is at work teaching our spirit on very subtle levels. As the Spirit of God plumbs the depths of God's mind, He communicates unspeakable reality and wisdom to us, ripening and sensitizing us to new dimensions of spiritual truth (1 Cor. 2:11-13). We can both offer praise and receive insight through the subtle intermediation of the Holy Spirit at work in spiritual utterance.   ·        Tongues are important as a means of spiritual self-edification (1 Cor. 14:4). Our spirit is not only built up through the influence of the "mysteries" communicated by the Spirit, but also through expressing praise to God supernaturally. In this sense, tongues are "inner health made audible." Through tongues we release the rivers of living water that Jesus promised would well up from the midst of our being to refresh and invigorate us (John 7:37-39).   ·        Tongues are important as a supernatural aid in supplication, both for ourselves and others. "In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express" (Rom. 8:26).   ·        Tongues are important as an eschatological sign. In light of the Old and New Testament prophecies concerning tongues, their presence in the church and in the lives of believers is an important and enduring testimony to God's reality. In 1 Corinthians 13 - the famous "love" chapter - Paul listed tongues among several spiritual gifts that should be operative in the church until the "perfection" (v. 10), Christ's second coming when we will see him face to face.   Conclusion   Speaking in tongues requires an act of your will. If you have been baptized in the Holy Spirit, the power to speak with tongues is resident within you. You may - and indeed you should - seek to manifest this gift regularly. You should not fear that, by asking to do so, you will open yourself to any negative spiritual influence. Jesus guaranteed that you will not receive anything other than "good gifts" from your loving heavenly Father, who promises: "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (Luke 11:9).   Paul revealed the critical principle of balance at issue in the question of tongues when he said: "So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind" (1 Cor. 14:15). The optimal path of spiritual growth is found as we renew our minds through God's Word and avail ourselves of the resources of the Spirit. Together they provide an abundant source of grace and strength.  

Key Concepts: [All  answers above]   

1.    The technical name for speaking in tongues is                                             .   

2.    True or False. The Old Testament prophesied the phenomenon of tongues.   

3.    Jesus (did, did not) prophesy that believers would speak with tongues.   

4.    True or False. In every case of Spirit baptism in the book of Acts, tongues was the definitive sign of the Spirit's presence.   

5.                               and singing are two functions of speaking in tongues.   

6.    When tongues are spoken in public, they must be (interpreted, explained).   

7.    All believers (must, may) speak in tongues.   

8.    Tongues are an important means for                                             with God.          

9.    Tongues are ecstatic utterance in a/an (suprarational, irrational) sense.  

10.   True or False. It is selfish to use tongues for self-edification.  

11.   Tongues are an important (soteriological, eschatological) sign.  

12.   True or False. Speaking in tongues is a divine act and requires no act of the human will.  

Further Study: Read "Tongues, Gift of," New International Dictionary of the Bible, pp. 1023-24; review the scriptures under "Gifts of the Spirit; A. Types of gifts - Speaking in tongues," NIV Topical Study Bible Topical Index, p. 62.   Life Application: Ordelphia Nelson's amazing story - including the miraculous healing of a student with brain injuries - suggests that an intimate connection exists between the wonder-working potential of the Holy Spirit and the power released in spiritual language. Have you received the gift of spiritual language? If not, ask God to baptize you in the Holy Spirit and then begin to speak out in the new language provided by the Spirit. If you have received but then neglected it, "fan into flame the gift of God, which is in you" (2 Tim. 1:6). As you pray in the Holy Spirit daily, you will build yourself up "in your most holy faith" (Jude 20) and begin to minister to others more effectively.