The Gift of Speaking in Tongues

Spiritual gifts, categorized as they are in Romans 12:6-10; I Corinthians chapters 12 and 14, and Ephesians 4 are not found in the Old Testament. The primary function of the Holy Spirit in the Old Testament was motivating prophecy. This wasn’t the exclusive work done by the Spirit of God in the Old Testament but it is what enabled the prophets to truly say, “Thus saith the Lord.”  In addition, God’s powerful Spirit is how the Old Testament presents God’s power.  The Old Testament anticipates a time when “God will pour out His spirit on men and women”. Isaiah 11:1, 2; is a clear prediction that something not present in the Old Testament will appear in the future. The Holy Spirit, according to T. S. Caulley, was “God’s eschatological” gift to the Church.1

While the study of the New Testament use of the Old Testament has received much attention in the last decades, this discipline has not generally had much bearing on translation. In this article I use Paul’s use of Isaiah 28:11–12 in 1 Corinthians 14:21 in order to shed light on the cryptic saying of Isaiah 28:10 and 13. Presupposing that Paul draws from the immediate context of Isaiah 28:11–12, I suggest that the rhetorical effect of Paul’s quotation is stronger if Isaiah 28:10 (and 13) is interpreted to represent an incomprehensible sequence of syllables, like a minority of English version do. Starting in the Old Testament, the most likely meaning of Paul’s quotation in its original context is determined. The focus then turns to 1 Corinthians 14:20–25, as various views are presented and considered successively. The discussion concludes by explaining the rhetorical effect that Paul’s quotation would have made upon the Corinthian believers and why the minority view of Isaiah 28:10 and 13 might be the most likely.

Speaking in tongues as portrayed in Acts 2, 10, and 19 has always been a sensitive issue, even outside the context of salvation. A widespread claim is that today's glossolalia is a counterfeit of the gift of speaking in other languages. The article defends the authenticity of the biblical phenomenon and concludes that tongues evidence spiritual rebirth.

The composition type of tongues in the fourteenth chapter of 1 Corinthians cannot be regarded as the same as the composition type of tongues in the twelfth chapter. After clarifying this relationship, a new interpretation of the scriptures in Chapter 14 will be made.

Christians and Catholics are both believers of Jesus Christ, after two thousand years of study of
the Bible, believers still have many significant different understandings of the doctrines. According to
their common belief that Paul taught the gift of prophecy and the gift of the tongues in Chapter 14 of
first Corinthians, leading to some of believers in today's world have the gift of tongues, while the
others can only envy the gift of tongues.

With the explosive growth of the
gift of tongues in the twenty-first
century, the correctness of the
interpretation of Chapter 14 of first
Corinthians should be doubted. This
paper will analyze the content of the
chapter with grammatical-historical
hermeneutics, which not only proves
that Paul did not teach the gift of
prophecy and the gift of tongues, but
also demonstrates that Paul was teaching the church to uniform use of preaching tongue and to obey
the rules of using local tongues.

This problem comes from the negligence of scriptural grammar and historical background by the
interpreter two thousand years ago, but it has never been discovered. When this error has accumulated
for thousands of years, only the Bible can bring both parties back to the Word of God. This paper
proves that God for using the Bible to unite us again.

This article is a critical discussion of Andrzej Sionek’s book “Charyzmaty. Aktywna obecność Boga w Kościele” (Charisms: God’s Active Presence in the Church). Because millions of Christians of various denominations in today’s world experience the charismatic gifts of the Holy Spirit, the topic of the charisms, especially the gifts of speaking in tongues and of prophesying, has become very vibrant in the theological discourse. Andrzej Sionek, who himself is engaged in today’s charismatic movement, reveals to us the theological complexities of St. Paul’s texts in 1 Corinthians 12–14. Charisms did not belong solely to the early Church; Pentecost still goes on today, because Jesus is alive and active in His Church.

Artykuł jest krytycznym omówieniem książki Andrzeja Sionka „Charyzmaty. Aktywna obecność Boga w Kościele”. Doświadczenie charyzmatyczne darów Ducha Świętego przez miliony chrześcijan różnych denominacji we współczesnym świecie sprawia, że zagadnienie charyzmatów, w szczególności daru języków czy daru proroctwa, stało się bardzo żywe w dyskursie teologicznym. Andrzej Sionek, sam zaangażowany we współczesny ruch charyzmatyczny, odsłania przed nami teologiczne zawiłości tekstów św. Pawła 1 Kor 12–14. Charyzmaty nie należą tylko do Kościoła pierwotnego. Zielone Święta wciąż trwają, ponieważ Jezus żyje i działa w swoim Kościele.

Christopher J. Richmann has written a book on F.F. Bosworth and pentecostalism that far exceeds all previous research on the healing evangelist, who is widely known for his classic, Christ the Healer (1924). The book, which is titled, Living in Bible Times: F.F. Bosworth and the Pentecostal Pursuit of the Supernatural (Pickwick Publications, 2020), is a timely biography that shows in convincing terms how Bosworth played a major role in the Pentecostal movement of the early 1900s and later in the post-World War II

Pentecostalism possesses a rich heritage in the realm of experience and a fervent conviction with respect to faith. Yet the "Pentecostal experience" of Spirt baptism and charismata must stand firmly upon the authority of the Bible. The debate over the continuation of miraculous spiritual gifts in the modern church cannot be answered by experience. While one may acknowledge the claims of modern charismata, their validity rests upon the Bible as the fundamental rule of faith. Traditionally, cessationists point to the completion of the New Testament canon as the cessation of miraculous spiritual gifts, whereas continuationists understand these charismata as continuing until the final eschaton at the Parousia. Ultimately, the continuationists versus cessationists debate centers on whether the Scriptures teach that miraculous spiritual gifts continue in the church until the final eschaton or ceased by the end of the first century. Because this study requires a proper exegesis of critical passages regarding the timing of the cessation of charismata, the theological method applied to this research must offer a systematic reflection of the Scriptures. The conservative evangelical theological method provides a systematic approach to the examination of doctrinal topics and theological themes. Using a propositional approach to theology, this method will aid in identifying and interpreting relevant passages regarding the cessation of miraculous spiritual gifts. In addition, the conservative theological method explores the integration of historical theology. This application will prove effective in researching the historical interpretations of 1 Corinthians 13:8-12, which serves as the key New Testament cessation pericope.