Chapter 3 Power Prayers

Chapter 3 Power Prayers

BOOK II

THE MANIFESTATION OF THE HOLY SPIRIT

ROMANS 8:26-29 “Likewise the Holy Spirit also helps our infirmities: For we know not what we should pray for as we ought: But the Holy Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 And God that searches the hearts knows what is the mind of the Holy Spirit, because the Holy Spirit makes intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to His purpose. 29 For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren.”

INTRODUCTION

The
nature and personality of the Holy Spirit is revealed in the (fruit of the Spirit): “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance” (Gal. 5:22-23). His power, on the other hand, is revealed in “word of wisdom, word of knowledge, faith, gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, and the interpretation of tongues” (I Cor. 12:8-10). The word “manifestation” used in I Corinthians 12:7: “But the manifestation of the Spirit is given to every man to prophet with all,” is only used one other time in the New Testament. It means (exhibition) or quite literally to (display publicly). It is interesting to note that His character traits listed in Galatians 5:22-23 are called the “fruit” of the Spirit; not the (fruits) – plural. This indicates a unity of personality and thus completeness. We would never think of extracting or eliminating any of the aspects of the fruit of the Spirit; yet many Christians today are sinuously eliminating a number of those things listed in I Corinthians 12:8-12 when considering the power of the Holy Spirit. Again we must note that His power is revealed as a “manifestation” (I Cor. 12:7), and not (manifestations) – plural. If it is proper to omit any of the nine aspects of His power – manifestation – it should likewise be proper to eliminate aspects of His personality – fruit.

Now that we have examined the ministry of the Holy Spirit as one who takes up partnership with us as we pray, we need to look at how He displays [manifests] Himself in prayer. Since His ministry is largely one of (making intercession), we need to become acquainted with His prayers in our behalf. Our text under study reveals the nature of intercession and such knowledge should change the way we pray.

CHAPTER 3

POWER PRAYERS

Although the Holy Spirit is often considered to be passive in nature; quietly working behind the scenes, Scripture reveals something far different. His power was at work, for example, in creation as he hovered over the waters (Gen. 1:2). Mary was informed by an angelic messenger that as a virgin she would conceive and give birth to the Son of God. When she questioned how this could be, she was told it would be by the power of the Holy Ghost (Luke 1:34-35). Jesus told His disciples that the Gospel itself would be propagated by the power of the Holy Spirit (Acts 1:8). The entire book of Acts, for that matter, demonstrates the force of the New Testament church is totally dependant upon the power of the Holy Spirit. Furthermore, the miracle of regeneration occurs when we are sealed by the power of the Holy Spirit (Eph. 1:13). The Holy Spirit is also credited with the inspiration of Holy Scripture (II Peter 1:21 & II Tim. 3:16). It is even the Holy Spirit who was responsible for the bodily resurrection of Christ, and the subsequent resurrection of saints at the end of this age (Rom. 8:11).

From this Scriptural evidence, there can be no doubt that the miracle working power of God is made available through the manifestation of the Holy Spirit. It should be no less surprising, therefore, that the text under study, Romans 8:26-29, also reveals this same manifested power is demonstrated in the intercessory prayers of the Holy Spirit.

AUTHORED PRAYERS

The Apostle Paul introduces the subject of (praying in the Spirit) by saying: “Likewise the Holy Spirit also…” The two words “likewise” and “also” means (in like manner) and (additionally). Thus Paul is comparing the prayers of the Holy Spirit to something he has already stated within context. To what was he referring? If Romans 8 is read carefully, it can be clearly seen that Paul was referring to what he had said in Romans 8:16: “The Holy Spirit bears witness with our spirit, that we are the children of God.”

The One who bears witness with our spirit, or (holds forth the truth), does so with power and authority. Paul ties this character trait of the Holy Spirit’s, power and authority as the truth bearer, to the One who also “Makes intercession for us.”

As I stated in Chapter 2, the Greek interpretation of this first mentioning of (makes intercession) in Romans 8:26 means simply that prayers are made [created] for us by the Holy Spirit. Thus, the Holy Spirit intercedes for us by making, creating, or originating prayers. In a very real sense the Holy Spirit, as the One who bears witness with our spirit, authors prayers for us and He does so with all the power and authority in character with His nature as the Truth Bearer identified in Romans 8:16. The question is, how does He do this.

ARTICULATED PRAYERS

Lawyers serve as intercessors – skillful articulators of the lawful language of the court – which provides suitable representation for laymen unfamiliar with court procedure and language. In a similar way we have spiritual representation in the supernatural realm. The Holy Spirit, as our intercessor, skillfully articulates our prayers before the Father with “groanings which cannot be uttered.” These spiritually articulated prayers secure every word as we pray in the Spirit; transcending all human comprehension and knowledge.

The dictionary defines articulation as “To express or formulate clearly and logically – distinctly uttered.” Most fail to spend much time in prayer because we have so often experienced the inability to express the true nature of our petitions in human terms. Some how the human language just seems to fall short of what we really mean and feel. The results of repetitive petitionings and decorous prayers is spiritual emptiness and frustration as well as neglect. Add to this the effect of demonic forces which war against us as we pray; attempting to frustrate the forth coming answer, and it is understandable why we spend so little time with our Lord. It is comforting, therefore, to know that we have one who is able to spiritually articulate our prayers with preciosity in terms fully understood by our Heavenly Father. These supernatural prayers of the Holy Spirit ar distinct utterances in the spiritual realm and thus are beyond the nature of human speech. When we pray, therefore, we need only rest in our partnership with the Holy Spirit who will manifest Himself as an intercessor with prayers too deep for words.

GROANINGS WHICH CANNOT BE UTTERED

From our text, we learn that the nature of the Holy Spirit’s intercessory prayers are “groanings which cannot be uttered.” This old English form of speech looses nearly all of its true meaning in modern vernacular. To us, “groanings” would probably mean something like (moanings); “uttered” would have little, if any, real meaning at all. Without examining the Greek therefore, we might conclude that the prayers of the Holy Spirit are wordless mumblings. Such communications would be purposeless; but from the very reading of the text itself, we must recognize that these are intercessory prayers which are clearly understood by our Heavenly Father.

The Greek rendering of this phrase, “groanings which cannot be uttered,” is (sighs which are unspeakable). This is a statement of nature not content. As one who has lived their entire life in the midwest, I would probably refer to someone from the state of Alabama, for example, as having a southern accent. This has nothing to do with the content of what one has spoken; it merely is in reference to their nature of speech. Paul is likewise referring to the nature of the Holy Spirit’s prayers. They are prayers offered with such spiritual depth and earnestness that they are beyond human words of description.

Consider describing in detail the beauty of a rainbow to someone born blind. There are simply no human words of description which would bring comprehension to the mind of one who has never seen. From one’s tone of voice, however, and expression of awe, a blind person would certainly gain intellectual insight to the beauty of the rainbow, even if they had no comprehension of color. We can conclude the same, therefore, from Paul’s description of prayers which the Holy Spirit offers in our behalf. They are prayers too deep for words.

UNSPEAKABLE

As already stated, a simple reading of our text would perhaps leave one to conclude that the prayers of the Holy Spirit are wordless mumblings without form or substance. This is certainly not true since our Heavenly Father understands them perfectly. The phrase, “which cannot be uttered,” simply means unspeakable. The Apostle Paul made use of this word in his experience of being caught up into the third heaven which he described in II Corinthians 12. In verse 4 of that chapter he said that in Paradise he heard unspeakable words, “which is not lawful for man to utter.” He heard them but what he heard was not describable in human terms. So it is with the prayers of the Holy Spirit. His prayers are beyond man’s natural ability to speak. Thus they are unutterable to him.

ILLUSTRATION

The ocean dolphin is a good example of the true meaning of “groanings which cannot be uttered.” They communicate between themselves by using high frequency chirps, squeaks, and whistles under water. Man is unable to hear these sounds without special underwater equipment. Even with such equipment; we are still unable to interpret their language. To say that the dolphin makes unutterable sounds in today’s manner of speaking would be incorrect. Not, however, in the day of the King James translators. They used this form of translation to indicate the words which are used by the Holy Spirit in prayer were supernatural and beyond man’s ability to interpret. In man’s element the prayers of the Holy Spirit are indescribable or unspeakable. Similarly, the dolphin’s sounds are uttered in a realm unnatural to that of man and thus we do not hear them. They are not unutterable, therefore, simply unnatural to man. Such are the prayers of the Holy Spirit.

SPIRITUAL ARTICULATION

No where in Scripture is it recorded that the Holy Spirit spoke audibly. God the Father spoke audibly on several occasions to men on earth and of course Jesus did also during His earthly ministry. The Holy Spirit on the other hand has only done so when speaking through others. Such is the case in Acts 2:4: “And they were all filled with the Holy Spirit, and began to speak with other tongues, [languages,] as the Holy Spirit gave them utterance.” The verse proceeding this statement in Acts 2:3 describes this occurrence: “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” The word “cloven” means (split) or (divided). The purpose of this supernatural appearance of split, or divided, tongues of fire was symbolic. The one hundred twenty that had been in the upper room praying were awaiting the promised manifestation of the Holy Spirit (Acts 1:4-8). As they did so, the house suddenly filled with a mighty rushing sound of wind from Heaven, and the supernatural phenomenon of fire that appeared as tongue-like manifestations sat over each one; the result was the speaking of languages unknown, unfamiliar, to them personally (Acts 2:3). We know they were languages because at least seventeen known languages were identified by the onlookers (Acts 2:9-12). It should be obvious from the context, however, that there were many more languages than just the seventeen (Acts 2:5). It is very likely, in my opinion, that each of the one hundred twenty spoke a different language as they were all individually filled with the Holy Spirit. What was the purpose of this supernatural manifestation of the Holy Spirit?

I believe there are at least four reasons for the manifestation of the Holy Spirit as recorded in Acts 2:4. First, it confirmed the words of Jesus in John 14 and 16 as well as Acts 1. The disciples were promised that the Comforter would come and come He did in Acts 2:4. He did so with such manifested power there could be no denial.

Secondly, Acts 2:4 signaled the church age and the power of God was made available to the church through the direct ministry of the Holy Spirit.

Thirdly, Acts 2:4 was a supernatural demonstration of God’s power to the lost and helped to spread the Gospel rapidly throughout the known world by those who witnessed the event. One must note, however, that the manifestation of tongues was not itself used to spread the Gospel to the known world.

Finally, Acts 2:4, as well as subsequent passages in the book of Acts, confirmed the difference between Ephesians 1:13 – being sealed by the Holy Spirit at the moment of salvation – and Acts 2:4 – being filled with the Holy Spirit for power.

Shortly before our Lord’s return to Heaven, He appeared to His disciples and breathed on them and said, “Receive ye the Holy Ghost” (John 20:22). Ephesians 1:13 confirms we are sealed with the Holy Spirit of promise when confession is made that Jesus is Lord. Acts 2:4, on the other hand, confirms the witnessing power of the Holy Spirit when one is filled.

CLOVEN TONGUES OF FIRE

The question is often raised, “what were the cloven tongues of fire?” These were supernatural manifestations of fire which appeared as tongue-like figures and sat over each of the one hundred twenty as they spoke new languages. These luminous apparitions were tongue-like forms which appeared over each; demonstrating the presence of the Holy Spirit as they spoke new languages unfamiliar to them personally. The onlookers confessed exactly that: “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marveled, saying, one to another, Behold, are not these which speak Galileans? And how hear we every man in our own tongue, wherein we were born” (Acts 2:6-8).

The appearance of the tongue-like flames of fire were simply to demonstrate the presence of the Holy Spirit as He manifested Himself in supernatural speech.

As is so often the case, the skeptical and unbelieving try to explain the miraculous of God by human means. The dubious in this crowd accused these Spirit filled Christians of drunkenness; although it was only mid morning when they made their charge. Upon hearing this, Peter switched, apparently without difficulty, back to the common language of the day; and explained to them what they were currently witnessing. This also demonstrates that although they spoke “as the Spirit gave them utterance,” they were not controlled.

As I mentioned earlier, the word “cloven” means (split) or (divided). This aspect of the manifestation simply demonstrated the disciples were speaking divided languages – languages unknown to them personally. The on-lookers clearly recognized this from the beginning according to the context. Simply put, Acts 2:4 is a supernatural manifestation by the Holy Spirit of spiritual articulation: “As the Holy Spirit gave them utterance.”

WHICH CANNOT BE UTTERED

Paul informed us that the prayers of the Holy Spirit are “groanings which cannot be uttered.” If this King James rendering is literal, it theologically conflicts with Acts 2:4 which confirms that the Holy Spirit’s utterances are audible: “And they all began to speak with other tongues/languages, as the Spirit gave them utterance.” Presumably, when the Holy Spirit of God desires to do so, His utterances can be verbalized by Spirit filled men. Romans 8:26 does not say that the prayers of the Holy Spirit are unutterable; but rather the Greek discloses that the prayers are (unspeakable.) This must be interpreted to mean humanly, that is, naturally, because we know the Heavenly Father understands these prayers. According to Acts 2:4, if there are Spirit filled persons available, the spiritual articulations of the Holy Spirit are utterable – made audible – as He, the Holy Spirit; wills. Could Paul perhaps be referring to something entirely different when he spoke of the prayers of the Holy Spirit as “groanings which cannot be uttered?” This would be a good time to make a conscientious examination of the other Biblical references to the tongues phenomenon to see if indeed Paul was referring to something unique; thus in the process, perhaps we can gain greater spiritual insight to “groanings which cannot be uttered.”

THE EARLY CHURCH

The book of Acts records three specific accounts of the tongues phenomenon. Acts 2 details the day of Pentecost when one hundred twenty disciples were all filled with the Holy Spirit and began to speak divided languages. Acts 10 records Peter ministering to the house of Cornelius, a gentile, and they, too, were filled with the Holy Spirit and began to speak in tongues. The third account is found in Acts 19. Paul is credited with ministering to the twelve men at the church in Ephesus by the laying on of hands. They likewise were all filled with the Holy Spirit and began to speak in tongues.

There are additionally three other possible references in the book of Acts to the tongues experience. AFter Peter and John preached in the synagogue in Acts 3, they were taken by the leadership and threatened concerning the doctrines they were teaching. These two men testified of these events to the Jerusalem church in Acts 4 and upon the conclusion of their witness, the church began to praise and worship God. As they concluded their worship, a very similar experience took place that parallels that of the Acts 2 record. Although tongues is not mentioned in this occurrence, it would be poor Biblical hermeneutics to dismiss the comparison.

Philip the evangelist traveled to Samaria in Acts 8 and preached the gospel. The Samaritans were converted and water baptized (Acts 8:12). Peter and John, however, were dispatched by the Jerusalem leadership to go to Samaria to lay hands on these new Christians that they might receive the “Holy Ghost” (Acts 8:14-17). Again we find no mention of tongues, but it would be difficult to believe that Peter and John expected something less, since they were specifically sent to lay hands on the Samaritans to receive the Holy Ghost.

Finally there is the account of Paul’s own conversion in Acts 9. Ananias, a disciple of the Lord in Damascus, was told by the Lord in a vision to go and lay hands on Paul. Ananius was commanded by the Lord Himself to do this for two reasons: That Paul might receive his physical sight and that he, Paul, might be filled with the Holy Ghost (Acts 9:17). When the one hundred twenty were filled with the Holy Spirit in Acts 2:4, they spoke with tongues/languages. We cannot assume anything less for Paul since he confessed to the Corinthians; “I thank my God, I speak with tongues more than ye all” (I Cor. 14:18).

We find additional proof that the apostle Paul spoke with tongues when he was filled with the Holy Spirit in Acts 19 as he later meets with the twelve men in the church of Ephesus. They confessed, when interrogated by Paul, that they had never even heard of the Holy Spirit (Acts 19:2). Verse (6) says that Paul “Laid hands” on them and the Holy Ghost came upon them and they spake with tongues. The only laying on of hands with which Paul was familiar was that of his own experience in Acts 9. There can be no doubt, therefore, that Paul spoke with tongues when Ananius laid hands on him in Damascus.

The book of Acts spans at least twenty years. The practice of laying on of hands and the receiving of the filling of the Spirit was common place in the early church. Apostles were sent specifically to lay hands on new converts that they might receive the Holy Spirit, Paul himself experienced the same, and even Peter was sent by the Lord to minister the same to gentiles. The early church recognized the difference between being sealed by the Holy Spirit at the moment of salvation and being filled with the Holy Spirit for power. They also recognized that speaking in tongues – new languages – was the evidence experienced by the one being filled with the Spirit as well as the fulfillment of the promise of Jesus: “And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues” (Mark 16:17).

THE EPISTLE TO THE EPHESIANS

Paul’s letter to the church of Ephesus included a reminder that they should continue in being filled with the Holy Spirit (Eph. 5:18). The Greek, in this command to be filled with the Spirit, is literally (be being filled) with the Holy Spirit. Paul, by inspiration of the Holy Spirit, was commanding the church at Ephesus to continue being filled with the Holy Spirit. The only knowledge that they could have had of being filled with the Holy Spirit was that which had been ministered to them by Paul when he laid hands on them in Acts 19. He encouraged them to continue in what they had received and he offered them Scriptural help in maintaining the Spirit filled life (Eph. 5:17-21).

THE EPISTLE TO THE CORINTHIANS

By far the most controversial chapter in all of the New Testament is I Corinthians 14. Many insist that Paul wrote to the Corinthian church and condemned their usage of tongues. Yet in the epistle he affirmed that what he was teaching them on the subject of tongues were the “commands of God” (I Cor. 14:38). He immediately followed this statement of authority by commanding them not to forbid the speaking in tongues in verse (39).

THE PURPOSE

Paul makes several sententious statements on the subject of tongues in I Corinthians 14: One who speaks in tongues does so “unto God;” [14:2]. Tongues is speaking in the Spirit; “mysteries,” (secrets) [14:2]. Tongues “edifieth,” or, (builds up), [14:4]. He even confesses his desire is for “all to speak in tongues,” [14:5]. furthermore, e states that the interpretation of tongues in the church is for “edifying;” [14:5]. He also instructed that when tongues are used by one in the church, he should first pray that he, the one speaking in tongues, “may interpret;” [14:13]. Praying in tongues is to do so with one’s human spirit; not the “mind/intellect;” [14:14]. Paul also boldly confessed to both “praying” and “singing” in tongues [14:15], and Apparently it is also possible to bless someone in tongues with one’s human spirit according to I Corinthians 14:17-18. Paul even said he spoke in tongues more than anyone in the Corinthian church [14:18]. He also gave instructions that tongues were for a sign for “unbelievers” [14:22], which was exactly what took place in Acts 2:4. Beginning in I Corinthians 14:27 and continuing through the balance of the chapter, Paul offers instructions for usage of tongues in the local church. He concludes his remarks on the subject in the final verse by saying; “Let all things be done decently and in order.” That is the purpose of the church; that all things be done, and be done in order. To conclude that this chapter is simply not applicable for today’s church would negate that “all things be done.”

Paul not only encouraged the Corinthian Christian to seek the spirituals (I Cor. 14:1). but recognized their zeal for such (I Cor. 14:12). Their problem was thinking that speaking in tongues demonstrated superior spirituality and Paul rebuke them for their pride. He gave them instruction, therefore, on how such zeal should be directed in a public church service and that in such meetings they were to preach in the known language of the day. Tongues were certainly acceptable from two, or at the most three persons, [see verses 27 and 28], during a church meeting; but there should immediately follow an interpretation. If an interpretation was given, then that interpretation was to be judged by the spiritual leadership of the church for doctrinal soundness. If there was no interpretation offered, the one speaking in tongues was then to remain silent (I Cor. 14:28). In contrast, the Corinthian Believer was instructed not to remain silent if speaking to himself – implied privately – for spiritual edification, and as he did so, he was speaking to God (I Cor. 14:28).

THINGS TO CONSIDER

It is clear that the Holy Spirit began His ministry in the church in Acts 2:4 and His manifestation of power continued on throughout the early church. Being filled with the Holy Spirit was associated with the laying on of hands, in most cases, and the speaking of tongues. Paul instructed the Ephesians in their letter to continue in what they had received in Acts 19 by the laying on of hands. He likewise instructed the Corinthians on the purpose of practicing tongues both in public and in private. He, the Apostle Paul, through the inspiration of the Holy Spirit even warned those who might attempt to forbid the speaking of tongues after his epistle had been read in their hearing. It is also often argued that the tongues experience was limited to the three occurrences recorded in the book of Acts; a more careful examination of Scripture would prove it was the norm and not the exception. It is even suggested that tongues disappeared after the death of the last apostle, but no one is able to determine when that may have been or how many there were.

The greatest supporting evidence that the sign of tongues has ceased is usually taken from I Corinthians 13:8- 10: Charity never faileth: But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; wether 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. The key issue in this text is the meaning of “When that

which is perfect is come.” Some choose to interpret this to mean the Scriptures. When the Scriptures, or the Bible itself, was complete; tongues should have passed away. If this is true, then we must also conclude that prophecies and knowledge must likewise have passed away when the Bible was finally canonized. In Chapter 14 of i Corinthians Paul identifies prophesy as the preaching of God’s Word for the edification of the church. If tongues ceased upon the completion of Scripture, then the preaching of the Word and knowledge likewise must cease.

The Greek translation of the word “perfect” in i Corinthians 13 is (perfection); not the word rhema or logos; the Greek terms for The Word. This is substantiated by Paul’s further teaching in 1 Corinthians 13:12: “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.” We must agree that we today also see through a glass darkly. Know one can confess all Scripture as properly interpreted today for there will always be a differing of opinions in many minor areas of Bible thought. There is coming a day, however, when we will see face-to-face and will be known even as we ar known by God: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: But we know that, when He shall appear, we shall be like Him; for we shall see Him as He is” (I John 3:2).

When this perfection takes place, all things which have gone before will cease, including the preaching of God’s Word, knowledge, and tongues.

FAITH HOPE CHARITY

Upon concluding I Corinthians 13, it is suggested that Paul confirmed the passing of the usage of tongues by today’s church because he said only three gifts remain:

“And now abideth faith, hope, and charity, these three; but the greatest of these is charity” (I Cor. 3:13). If this were true, that tongues passed away and there are only three remaining spiritual gifts, we would also therefore have to conclude that the five gifts of the church recorded in Ephesians 4 – apostles, prophets, evangelists, pastors and teachers – were also eliminated and we would by necessity have to eliminate Romans 12; the gifts of helps. We would even be obligated to eliminate (knowledge) and (prophesy( – preaching if such interpretation is to be followed to its logical end. Paul’s statement is simply one of fact. These three are, or will always remain, even when we see our Lord face-to-face with glorified bodies. We will live eternally with Him and faith, hope, and love will continue since they are eternal. I Corinthians 13:13 could be read in the Corinthian’s day and in our day and in every generation to follow because it is eternal. Tongues, knowledge, miracles, water baptism, resurrection, judgment, communion, all will pass away when Jesus returns.

FINAL PROOF

There is one unbending Biblical reference which confirms tongues is for today’s church. Upon being accused of being drunken at nine o’clock in the morning, Peter stood, switching back into the common language of the day, and began to explicate: But Peter, standing up with the eleven, lifted up his voice, and said unto them, “Ye men of judea, and all ye that dwell at Jerusalem, be this known unto you, and harken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: The sun shall be turned into darkness, and the moon into blood before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved (Acts 2:14-21). Peter makes it as clear as anyone. He explained, what

was currently being witnessed by the crowd, was for “the last days” (acts 2:17). He even attributed this statement to the Lord; “saith God” (Acts 2:17). He parenthetically confirmed this entire period of time in Acts 2:21 by saying these are the days upon which men may call upon the Lord to be saved. This period of time is made available until that “great and notable day of the Lord” (Acts 2:21). The Apostle Peter, who was filled with the Holy Spirit at the time, and thus speaking with the authority of God, confirmed tongues as evidence of the Holy Spirit’s manifested power in the New Testament church. We are living in “the last days;” that period of time when men may call upon the name of the Lord to be saved. Acts 2 ushers in the ministry of the Holy Spirit in the age of the New Testament church and one way His power is manifested is revealed in tongues, or, the ability to spiritually articulate languages unknown by the speaker as the Holy Spirit gives them utterance.

I think it also important to note that Peter did not continue to speak in tongues as he preached this Gospel message to the on-lookers but preached to them in the common language of the day to explain what they were witnessing (Acts 2:14). Some suggest the purpose of tongues was limited to the early church simply to help the Gospel to be spread worldwide rapidly. If this is true, it cannot be proven from Acts 2 or any other New Testament text; nor is there ever any Biblical instruction given by any of the inspired New Testament writers in how such should be used to spread the Gospel of our Lord. It is unquestionably God’s will for the known language of those hearing the Biblical message preached to be the vehicle of transmission and not the speaking of tongues. This is, in fact, why Paul was inspired by the Holy Spirit to instruct the Corinthians in I Corinthians 14 since they were using the gift of tongues incorrectly.

CONCLUSION

If Paul wrote to us concerning the prayers of the Holy Spirit in Romans 8:26, “groanings which cannot be uttered,” the only form of prayer, common to the Holy Spirit, with which he would be familiar; would be that referred to as (praying in the Spirit), or (praying in tongues). These are prayers of power; too deep for human words. They are prayers which the Holy Spirit creates perspicuously by His own nature and authority as God. Paul was familiar with speaking in tongues and even confirmed that he spoke in tongues more than any one he personally knew (I Cor. 14:18). If, in Romans 8:26, he is referring to something else, he never made this clear in any of his other writings. He instructed the Corinthians that praying in tongues was spiritually edifying and when one did so, he was speaking secrets to God (I Cor. 14:2). I believe that the (groanings which cannot be uttered) are a direct reference to the power prayers of the Holy Spirit; evidenced by one praying in the Spirit – (tongues). If one chooses to interpret this phrase differently, the one thing we all would agree on without question; is that the prayers of the Holy Spirit are prayers of power and He offers these intercessory prayers of power in our behalf according to the will of God.