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Written by Jack Hayford
There are few subjects that excite more curiosity, interest,
joy, animosity, debate or doctrinaire posturing than “speaking with
tongues.”
To even address it may raise the question, “Why do you bother
with this?”
Some feel to avoid “tongues” is safer; fearing they will
be thought other than scriptural, sensible, truly practical or even sane.
My answer is that on all four of those issues, “bothering” is
worth it, because “speaking in tongues”:
(1) is scriptural (predicted by Jesus and practiced by the
apostolic Church;
(2) is sensible (when biblical teaching is observed);
(3) is practical (valued in much of today’s Church); and
(4) is sane (neither gibberish nor mindless).
Why I bother
My private practice of praying both “with the understanding,”
and “with the Spirit also” (I Corinthians 14:15) is
rooted in my discovery of their intensely practical benefits.
In fact, to my view, it is precisely the value of this exercise
that occasions the adversary’s “smoke screening” the subject.
He uses debate and dogmatism on both sides of the issue to try
to preempt people “bothering,” because he knows how “tongues” can ignite
intercession, enrich private prayer and enlarge personal worship.
So, I keep “bothering”
(a) by bringing teaching at appropriate times [e.g., see my
book, “The Beauty of Spiritual Language”; and
(b) by mentoring pastors.
Other “bothering” occurs, like the time it took to be involved
with a denominational group studying how to preserve and present this value in
their movement.
Seeking to avoid bigotry
The commitment of these denominational leaders (Pentecostal)
impressed me as they evaluated their stance on “speaking with tongues”
(especially as it related to a believer’s initial experience of being “filled
with” or “baptized in” the Holy Spirit).
Their quest to avoid apparent bigotry or dogmatism, while
passionately maintaining the value of “speaking with tongues,” evidenced
that they feel as strongly as I do about two things:
1. That “speaking with tongues” is a spiritual
resource/benefit intended for and available to every born-again believer who
will ask for and open to it.
2. That these benefits are so great, every pastor ought to be
equipped to teach, inspire and lead in ways that advance a life of
“Spirit-fullness” that includes an ongoing exercise of these Spirit-given
languages.
Of great concern with the group was over any doctrinal statement
regarding “speaking with tongues” that may employ verbal formulas that,
however unintentionally
(a) feed rather than clarify confusion and debate;
(b) sidetrack focus on the benefits of “tongues”; and
(c) have evolved to now substitute church dogma for biblical
terminology.
What I liked best about working with these leaders was the
absence of any attitude of “copping out.”
No one was seeking an escape from the stigma of being “speakers
with tongues,” but rather they wanted to advance the values and the
biblical intention for this experience.
But they know they are vulnerable to being misunderstood by any
Pentecostals/Charismatics who would see any reevaluation of their own doctrinal
statements as heretical (especially in the wording of speaking in tongues as “the
initial physical evidence of a believer’s Baptism in the Holy Spirit”).
The irony here is that even with their history and existing
statements of faith, many Pentecostal and Charismatic churches already “back
down” on the issue.
This is not always due to an embarrassment over the subject, but
because many leaders lack practical training for teaching/leading people to an
understanding and experience in the practical benefit of “speaking with
tongues.”
Yet the bottom line is that those who fear a recast doctrinal
statement would erode convictions in their group labor with a moot point.
So often, the majority of their own people aren’t practicing
their doctrine anyway!
So, critics have no just footing for berating these “convinced
and practicing” leaders who are seeking a means to clarify Bible terminology
and focus on the values and pursuit of “speaking with tongues” for their
biblical benefits.
Not only is there no risk in such reevaluation, there is much to
be gained.
My own pastoral practice
For ALL the years of my
ministry, I have practiced, taught, and led people to expect to “speak with
tongues” when they receive the fullness of the Holy Spirit.
But beginning 30 years ago, I found immeasurable gains in the
results of my teaching when I started focusing on “tongues” as a
“benefit available” as believers open to Jesus, the Baptizer with the Spirit.
I found people ceased feeling saddled with the burden of
manifesting tongues “as a proof,” as they warmed to God’s Word and sought
Jesus — seeking HIM for “all the fullness” of blessing He offers.
Thus, the focus moves from “tongues” to worship; from
doctrinal requirements to practical benefits.
(I do note how this attending benefit continued in the Church. See
Acts 10:44-48; 19:1-6.)
The result has been that eight-five to ninety percent of our
members receive these truths, open to Jesus the Baptizer, are “filled with
the Holy Spirit” and also “speak with tongues.”
This fruit has abounded, even though our doctrinal statement
does not have an “initial physical evidence” clause; instead reading
that, when receiving the Baptism with (or fullness of) the Holy Spirit, “the
believer may have every reason to expect His incoming to be after the same
manner… as in Bible days… the Holy Ghost fell on them as on us at the
beginning’” (Acts 11:15).
We passionately minister in a way that people not only desire to
be “filled with the Holy Spirit,” but with unsurprising consistency
receive the beauty of spiritual language for their prayer, worship and intercessory
life.
This approach has also removed the liability of our appearing to
invalidate the spiritual status of Christians who do not speak with tongues.
God has blessed with fruitfulness this movement from “demanding
a sign,” to “teaching a value;” yet virtually all to whom we
minister do willingly open to and do “speak with tongues.”
I offered a brief for use in the discussion of those inviting my
participation.
It summarizes biblical/theological issues – “doctrine” that
issues in practical pursuits.
We have verified that such an approach isn’t “backing down” nor
does it “reduce” anything, for we’ve seen tens of thousands
(a) open to Jesus’ command to “receive the Holy Spirit” (John
20:21), and
(b) also receive the Spirit’s enabling with supernatural languages.
So, again, I have “bothered” — but for a reason.
I deeply believe the Holy Spirit is seeking to bring broadened
understanding today, with an approach that will help even more to open fully to
this aspect of believing life.
Seeing Paul’s affirmation, “I thank God I speak with tongues
more than all of you,” would seem reason enough for all to lay aside doubt
and hesitancy — and for every leader to live, teach and encourage this practice
(I Corinthians 14:18).
At its very beginning, the whole Church received this
resourcing: “They were ALL filled with the Holy Spirit AND began to speak
with other tongues as the Spirit gave them utterance.”
I don’t think God was thereby obligating us to repeating a
“proof,” but that He was presenting us with an abiding benefit… all of us.
As you review what I offered that committee, I would welcome
knowing what you think. That is, if it seems worth “bothering.”
Text of the “brief”
Regarding “The Baptism With The Holy Spirit,”
WE HOLD …
THAT Jesus’ multi-faceted ministry notably features His role as
the One who “Baptizes with the Holy Spirit” (John
1:33), and that this is revealed as a distinct and separate ministry
from His role as “The Lamb of God who takes away the sin of the world” (John
1:29);
THUS, we distinctly minister Christ as both — our Savior from
sin, and as our Baptizer with the Holy Spirit.
THAT being filled with (or baptized in) the Holy Spirit is an
experience distinct and separate from a person’s regeneration; and while one’s
new birth and baptism in the Holy Spirit may chronologically occur in immediate
proximity, these experiences are neither simultaneous or synonymous (Acts
9:17; 10:44-48).
THUS, we receive the promise of the “seal of the Holy Spirit”
as offered after we believe (Ephesians 1:13), and do
not see new birth and the baptism with the Holy Spirit as one and the same.
THAT the Day of Pentecost ushered in the timeless “promise of
the Father” Jesus prophesied, saying they would be “baptized with the
Holy Spirit” (Acts 1:5); that the continuing purpose of this baptism is to provide
spiritual power for living, serving and bearing witness to Christ; and that
this baptism is accompanied by supernatural signs — an expectation that
continued in the early Church as confirmation of Holy Spirit’s fullness,
presence and power (Acts 10:46; 11:15-18).
THUS, we are unswerving in our passion for pursuing this
experience to which Christ calls and commands us to receive, that we might be
enabled to minister His life, truth and power to our world; and we are
unequivocal in our expectation of the Holy Spirit’s manifestation of signs “as
at the beginning.”
THAT since the NT text commonly links believer’s speaking with
tongues to their being “filled with” or “receiving” the Holy
Spirit, we expect this facet of the experience as
(a) a worthy expression of praise to God (Acts
2:11);
(b) fulfilling one of the signs Jesus said would characterize
believers (Mark 16:15-19);
(c) timelessly available (Acts 2:4; 10:44-48;
19:1-6); and as
(d) continually nurturing and practical (I
Corinthians 14:3; Jude 20).
THUS, we urge every believer to receive the blessing of speaking
with tongues that the multiple benefits of this Holy Spirit-enabled resource
may edify their daily life; thereby prayerfully drawing on the Spirit’s power
that Jesus’ promised “rivers of living water” may continually flow out
of a life filled with, praying in, serving by and witnessing with supernatural
ability (John 7:37-39).
THAT the NT clearly distinguishes between
(a) the “gift of tongues” as a public exercise not granted
to all believers (I Corinthians 12:10, 30) and always to be
accompanied by an interpretation (I Corinthians 14:5,
26-33); and
(b) the benefits of speaking with tongues “to God” (I
Corinthians 14:2), enabling prayer, praise and worship (I
Corinthians 14:14-18) as well as spiritual warfare (Ephesians 6:18-20) and
self-edification (Jude 20).
THUS, we do not confuse the public gift and the private exercise
of the spiritual language, maintaining liberty with order regarding “tongues”
in our congregational life, and constancy with fervor regarding “tongues”
in our devotional life.
THAT the actions of the apostles reveal the early Church’s
priority for seeing believers initiated in Holy Spirit fullness (His being “received”
or “coming upon them”); that converts not yet having received were
taught and ministered to in ways that assisted each one to desire and receive
this experience (Acts 8:14-19; 19:1-6).
THUS, we place great importance on teaching and leading
believers to seek Jesus for their own experience of the baptism with the Holy
Spirit, and to desire, expect and welcome His incoming “as at the
beginning.”
THAT the truth and passion seen in God’s Word is the source of
our zeal in urging every believer, when they seek Jesus as the “Baptizer
with the Holy Spirit,” to open to “speaking with tongues as the Spirit
gives utterance” (Acts 2:4); not as a requirement to verify one’s
experience or spiritual worth, but as a biblical expectation for each of us — a
grace intended as an abiding part of our daily walk in the life and power of
the Spirit.
THUS, we are not passive over ministering the fullness of the
Holy Spirit or in teaching the desirability of speaking with tongues — a
priority but not a pursuit requiring “tongues” as a proof, but as a
dimension provided for every believer as a daily resource in Christ (I
Corinthians 14:18).
AND THUS WE CONCLUDE…
That our quest and our expectation regarding teaching and
leading believers into the fullness of the Holy Spirit is rooted in God’s Word:
(1) as we call every believer to “receive the promise of the
Father,” and be “baptized in the Holy Spirit”; and
(2) as we invite all who are filled with the Spirit to freely
expect to speak with tongues, teaching that what is initiated “as at the
beginning” is not experienced as a climax, but received as a commencement —
intended to begin a “walk in the Spirit” (Galatians 5:16, 25); and to
launch a pathway of continually being “filled with the Holy Spirit…giving
thanks always for all things to God the Father n the name of our Lord Jesus
Christ” (Ephesians. 5:18-20).
Jack
Hayford
knows the awesome power of God firsthand. When he was a baby, he was gripped by
a life-threatening illness. But as a result of the earnest prayers of friends
and family, he was miraculously healed. The doctors had no other explanation
except that the grace of God snatched him back from the brink of death. Several
years later, Jack was struck down again by sickness. This time it was polio.
The church elders anointed him and prayed for his recovery. God heard their
petitions and granted a second miracle. These two extraordinary events ignited
in Jack’s heart a passion for God and convinced him that the Holy Spirit is
alive and active in the contemporary church. “Contrary to our preconceptions,
God is not economical with healings and miracles. Such wondrous works are
frequently attending the proclamation of truth in Jesus’ name,” asserts Pastor
Jack.
Jack
Hayford serves as Chancellor of The Kings University (formerly The King’s
College and Seminary) in Los Angeles and Dallas, which he founded in 1997. From
2004 to 2009, he also served as President of The International Church of the
Foursquare Gospel. He is probably best known, however, as “Pastor Jack,”
founding pastor of The Church On The Way in Van Nuys, California, where he
served as senior pastor for more than three decades. A prolific and
best-selling writer, Pastor Hayford is the author (or co-author) of more than
fifty books and has composed 500 hymns and choruses, including the
internationally known and widely recorded “Majesty.”
He
is an acknowledged “bridge-builder,” helping to forge healthy bonds among all
segments of the Body of Christ. He is recognized for his balance in preaching
the Word, avoiding extremes while not diluting or compromising the demands of
truth. Pastor Jack’s heart to bring unity across all denominational and racial
boundaries has given him an open door to minister in all kinds of settings
On
March 8, 2017, Pator Jack’s wife of more than 60 years, Anna Hayford, passed
away and peacefully stepped into the presence of the Lord at the age of 83,
with Pastor Jack by her side. Together, they had four children, eleven
grandchildren, and a growing number of great children.
Today,
Dr. Hayford and his new wife, Valarie, reside in Van Nuys, California.
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