Sadly, the very spiritual gifts and move of the Spirit that once drew the early church together are currently being used to drive a wedge between the universal church and various denominations of faith today. Thus, the focus of this paper is to demonstrate how the Holy Spirit continues to empower people through the spiritual gift of tongues. By examining what took place on the day of Pentecost, by analyzing Paul’s epistles and address to the church in Corinth, and comparing other uses of glossolalia, this paper will demonstrate the spiritual gift of tongues has not ceased. If the spiritual gift of speaking in tongues is still available to all followers of Christ to: edify the church, to build up the speaker’s spirit, to serve as a sign to unbelievers, and to bring glory to God, then all followers of Christ should seek the gift. Followers of Christ who possess the spiritual gift of speaking in tongues are better equipped to edify the church, themselves, and bring glory to God. Therefore, all Christians should seek the baptism of the Holy Spirit and the spiritual gift of speaking in tongues.
OT DEMONSTRATES HOLY SPIRIT RESTED ON SPECIFIC PEOPLE
In the Old Testament, the Holy Spirit was not regular or consistently active, but He was certainly not random either. The Holy Spirit regularly occurred upon the transfer of leadership (Numbers 11:17, 25; Deuteronomy 34:9; 1 Samuel 10:9-10, 16:16 & 2 Kings 2:15-19), as a sign of authentication (1 Samuel 10:1; 2 Samuel 23:2), and for the empowerment of service (Exodus 28:31, 31:3, 35:31). The Holy Spirit would come upon prophets, priests, kings, and judges and some would be gifted with wisdom, military prowess, or strength, but many were also gifted with inspired utterance or prophecy.
Throughout the Old Testament, the Spirit would come “on” people, but in the New Testament, the Spirit would take up residence “in” the believer. Regarding the foreshadowing of Jesus’ earthly ministry, Isaiah 11:2 says, “The Spirit of the LORD will rest on Him;” Isaiah 42:1 says, “I will put My Spirit on Him;” and Isaiah 61:1 says, “The Spirit of the Sovereign LORD is on me.” The entire ministry of Jesus was Spirit-anointed, Spirit-led, Spirit-filled, and Spirit-empowered. Jesus would bring the new covenant referenced in Jeremiah 31:31-34 and Ezekiel 36:14; 26-27. Here, the shift moves to the Spirit being “in” you, as an indwelling Spirit. Joel 2:28 prophesied, “I will pour out my Spirit on all people.” Since all the disciples and people gathered were already Christians with the Spirit already dwelling inside them, this reference by Peter only makes sense if the Spirit coming “on” them was to further equip them, as was the pattern in the Old Testament. In contrast to the Old Testament, the Spirit was now continuous and available to all, the transfer of leadership was from Jesus to the church, the authentication of God’s call was evidenced by the Spirit’s presence, it was observable by the wind, fire, and tongues, and it was functional, as three thousand people were added to their number that day. The gifts of the Spirit remain appropriate to the calling, and the gifts must always be viewed as tools and not trophies.
NT REVEALS HOLY SPIRIT DWELT INSIDE ALL BELIEVERS
How one reads the book of Acts dictates how he or she will understand the Bible as a whole. Some, such as cessationalists believe Acts was a historical document of the way the early church used to be, but if believers today do not hold the same power of those in Acts, which was prophesied about, (Joel 2:28; Luke 24:49; John 14:26) what power is available to believers today? Ultimately, Luke must be viewed as both a historian and a theologian and while some try to make the distinction between being baptized in the Holy Spirit and being Spirit-filled, Stephen Clark points out, “The Holy Spirit is a He, [so] we are talking about an experience that brings a relationship.” Others, like extreme dispensationalists contend speaking in tongues ceased at the close of the New Testament canon, where they believe “perfection” came. However, this “perfection” and “change” being spoken of will only happen at resurrection when, “We shall see face to face” (1 Corinthians 13:12). As Howard Ervin asserts, “Until then, prophecy, tongues, and other gifts of the Spirit will still function through those who, in faith and obedience, are open to the Spirit’s enabling.” On the Day of Pentecost, Peter, empowered by the Spirit, told the people to repent and be baptized and upon receiving forgiveness of their sins, they would receive the gift of the Holy Spirit. Ervin illustrates, “To this promise, he added, ‘[It] is for you and your children and for all who are far off – for all whom the Lord our God will call’ (Acts 2:38-39). [Therefore,] Spirit baptism is available to all today, since the call to salvation is still going forth wherever the gospel is preached.” As a result of the events at Pentecost, three thousand Jews from all over received Christ and were baptized in the Holy Spirit, making them among the first converts who would carry the gospel message around the world. Clinton Arnold further shows how, “Peter, at this point, may not realize it, but the intent of the application of this promise is for Gentiles as well. God will show him this by a vision and by involving him in the conversion of the Gentile household of Cornelius (Acts 10). Paul will also apply this prophecy to the inclusion of Gentiles into the one body of Christ (Ephesians. 2:13).”
In 1 Corinthians 12:7, Gordon Fee illustrates Paul is saying what each one is given in this case is not a gift, but a manifestation of the Spirit, so “One should not make too much of this change of words. The change reflects Paul’s own emphasis throughout these chapters, which is on the Spirit Himself, not on the ‘gifts’ as such. Thus each gift is a manifestation, a disclosure of the Spirit’s activity in their midst.” Gaebelein further explains, “Paul goes on to declare that many spiritual gifts are given by the Spirit for the total good or profit of his church. Different gifts are given different people—not all have the same gift. The gifts given to each person are clearly intended to be used for the common good.” While one would think Paul’s epistles would have much to say about Spirit baptism, this is not the case because it was something most first-century Christians had already experienced. However, Paul, in 2 Corinthians 1:21-22 and Ephesians 1:13 does speak of a seal and a deposit. By putting His Spirit in believer’s hearts as a deposit, it can be seen as the first installment of something greater yet to come, which is the outpouring of the Holy Spirit. Paul Barnett demonstrates, “The ‘seal’ is nothing less than the Spirit Himself, by whom God has marked believers as His own ultimate possession.”
In 1 Corinthians 14, Horton explains, “With love in mind, [Paul] goes on to give practical directions for the exercise of two spiritual gifts – tongues and prophecy… [Edification is the key.] Paul wanted to see the gifts manifest in such a way as to build the Church both spiritually and numerically.” F. F. Bruce adds, “Paul did not rule out glossolalia as a phenomenon inspired by the Spirit but he was anxious to convince his Corinthian friends that there were other charismata which, while not so impressive as glossolalia, were much more helpful in building up the Christian fellowship.” The power of speaking in tongues allows the Holy Spirit to use the speaker as a conduit reaching directly to the throne room because when a believer speaks in tongues, he or she speaks directly to God. The spiritual gift of tongues continue to baffle scientists due to MRI scans revealing the frontal lobe, where the speech and language center are located not being engaged when people speak in tongues. This further demonstrates the Holy Spirit creates a direct pathway to God so the speaker can pray, praise, or express thoughts beyond the limits of a human’s finite understanding and inability to see all and know all.
THE CONTROVERSY OF PENTECOST AND SPIRITUAL GIFTS
At Pentecost, as Peter said, “This is now what the prophet Joel spoke,” Gaebelein shows, “God’s covenant people were primarily in view. Joel went on to point out that what the Lord intended is that His Holy Spirit would be poured out, not on selected individuals for a particular task, but on all believers, young and old, male and female alike, regardless of their status. It would be a time of renewed spiritual activity: of prophesying, of dreams, and of visions.” As Peter quoted Joel 2:28; the outpouring of the Spirit predicted by Joel occurred on Pentecost. Acts becomes so much more than history here, as speaking in tongues was the sign of a new and mighty act of God. This is that and that which was is, so if God is truth and His Spirit speaks truth, why not ask for the fullness of His Spirit? Many reject Acts as grounds for theology or doctrine, but as Horton explains, “Luke uses history to present divine truth with Jesus as the center and the advancement of the church’s mission by the power and guidance of the Holy Spirit as an important theme.” Luke saw the sign of the age to come being the presence of the Spirit. In the past, God’s Spirit was only available to prophets, priests, kings, and judges; however, Joel envisioned a time when the Spirit would be available to every believer. Ezekiel also spoke of an outpouring of the Spirit (Ezekiel 39:28, 29). With the coming of the Spirit, Luke uses a variety of terms to suggest a receiving and active taking of a gift (Acts 2:38); a falling upon (Acts 8:16; 10:44; 11:15); and a pouring out of the gift (Acts 10:45). Horton emphasizes, “With this variety of terms, it is impossible to suppose that the baptism is any different from the filling.” These can also mean a continuous infilling of the Holy Spirit. In Acts 2:2, Gaebelein explains, “In OT times, prophetic utterances were regularly associated with the Spirit’s coming upon particular persons for special purposes” and as Bruce demonstrates:
They were all filled with the Holy Spirit. The spiritual baptism foretold by John and promised by the Lord were now an accomplished fact. Being filled with the Spirit was an experience to be repeated on several occasions, but the baptism in the Spirit, which the believing community now experienced, was an event, which took place once for all.
In Christianity, cessationism is the doctrine that spiritual gifts such as speaking in tongues, prophecy, and healing ended with the apostolic age. However, Jack Deere asserts, “The doctrine of cessationism did not originate from a careful study of the Scriptures. The doctrine of cessationism originated in experience.” Many scholars trace this belief back to Augustine of Hippo, who in his homily The Epistle of Saint John, referred to the tongues at Pentecost as a sign “adapted to the time” that had passed away. Despite this early belief, Eddie Hyatt demonstrates, “Augustine’s interest in the miraculous has led some writers to conclude correctly that, in later life, he changed his views on the miraculous ministry of the Holy Spirit.”  Nevertheless, the seed was planted and many influential leaders of the time chose to adopt his earlier views. In many religious circles and academia, the spiritual gift of tongues is mocked and simply dismissed. Christopher Moody, professor of systematic theology at Liberty University, the largest Christian university in the world laughs as he tells his students to disregard the book of Corinthians because, “It is a book written to the black sheep of the church who had all sorts of problems and that tongues is not an ecstatic utterance, but merely babblings in one’s made-up private prayer closet language.” While making doctrine out of only several verses goes against all hermeneutical practice, to say various chapters in Corinthians must be ignored because they teach about spiritual tongues being a private prayer language seems excessive and makes for bad theology. If anything, the decrease in the use of tongues is to be attributed to spiritual apathy and the institutionalization of the church following Constantine’s conversion in A.D. 312.
Gary McGee illustrates, “As Pentecostals affirmed the twofold usage of speaking in tongues, they struggled to articulate the way in which the gift of interpretation worked. They needed to distinguish the perceived personal function of tongues in the Lukan literature, from the Pauline.” While Luke emphasized the Spirit baptism had occurred and remained in the life of the seeker, Paul taught it was a requirement that a manifestation of the gift of tongues in a church service needed interpretation. As a result, McGee demonstrates questions naturally arose: “Should the personal utterance of tongues be interpreted? Does the public use of the interpretive gift, expressed when people are gathered in worship, parallel the gift of prophecy in a way that makes their purposes virtually identical? The faithful generally answered, “yes” to both questions.” Of the four types of tongues mentioned in the New Testament, two are for private and two are for public. The two private tongues are tongues for intercession (Romans 8:26-28) and tongues for personal prayer, which result in personal edification (1 Corinthians 14:4). The two public tongues are tongues for interpretation (1 Corinthians 14:5) and tongues as a sign to the unbeliever (1 Corinthians 13:22).
Stephen Chester addresses the issue of interpretation of 1 Corinthians 14:20-25 asserting, “Tongues do serve as a sign for unbelievers in the straightforward sense that they alert the outsider to the presence of divine activity among the Corinthian believers [however,] from Paul’s perspective, they do not signify enough [since] tongues do not communicate the gospel.” Paul states, “Tongues are a sign for unbelievers and prophecy is for believers, yet it is prophecy that converts the unbeliever and tongues that fail to do so.” Chester further concludes that the, “Examples seem to prove the opposite of what was stated in v. 22, and this exegetical puzzle has provoked much disagreement and considerable displays of exegetical gymnastics, [but] the solution to this puzzle is best pursued by focusing our attention on the reaction to hearing tongues of the outsider, described by Paul in v. 23.”
Blaine Charette demonstrates “The presence of both the Holy Spirit and fire at Pentecost serves as a reminder that God’s activity is often a double-edged sword. This event marks a meaningful and complex moment in God’s program from which ensues both blessing and judgment.” To this statement, one could argue one of the Holy Spirit’s main functions is to convict people of sin (John 16:8), so “Discussions of Pentecost that focus exclusively on the blessings of the occasion are not only one-sided, but run the risk of misrepresenting the role of the Spirit in the world and in the community of God’s people.” Charette maintains:
The judgment in view is directed against those who fail to respond appropriately to the Word of God present in the redemptive revelation centered in Jesus. The positive response of obedient disciples results in their experience of the baptism with the Holy Spirit. At the same time, the language of another tongue that characterizes this experience serves to demonstrate the divine judgment that has come upon the disobedient.
THE HOLY SPIRIT EQUIPPED EARLY CHURCH FOR MINISTRY
When looking at the role of the Holy Spirit in the Pentecostal Movement, Richard Bliese explains, how many facets of the Pentecostal Movement seem to create doctrinal anxiety, specifically: “The gift of tongues, a second baptism, private prophetic experiences, and the spirit-filled. Like those first congregations in Corinth, [many faiths] are a divided community when it comes to the experience of the Holy Spirit, yearning both for the fullness and freedom of the Spirit and yet scared that the Spirit’s work will lead to serious mistakes and communal chaos.” Paul instructs the Romans the final ministry of the Spirit is intercession by asserting, “The Spirit helps us in our weakness” (Romans 8:26). Robert Brandt and Zenas Bicket seek to illustrate, “Never is a believer more effective and assured than when praying by virtue of the indwelling Spirit… The Spirit joins us in intercession to fashion prayer that cannot be grasped by human understanding… Just as Christ intercedes in heaven for the child of God (Romans 8:34), the Holy Spirit intercedes within the believer on earth.” The word “συναντιλαμβάνεται” or “sunantilambanetai” is an interesting word, which means “joins in to help” or “to come to the aid to.” The only other mention of the word for “help” occurs in Luke 10:40. In this passage Gaebelein illuminates, “Martha had more than she could handle in the preparation of the meal and asked the Lord to bid her sister Mary come to her aid. Everything that is said relates to the activity of the Spirit on our behalf, culminating in the declaration that He intercedes for the saints.” This is a perfect representation of what the indwelling presence of the Spirit does and A. C. George further explains, “To argue that Charismatic gifts were necessary only for the first century church and that they are not needed today in our individual and corporate worship is contrary to the teachings of Scripture, as well as the experience of millions of Pentecostal and Charismatic believers who are living in all continents of the world.”
When looking at the gift of tongues as a prayer language, J. Ford Massingberd illustrates, “The gift of tongues is essentially a gift of prayer, especially of praise and love. Usually the mind is not active but the prayer is one of simple, loving regard – often accompanied by the experience of God’s presence.” This tracks with spiritual gift’s primary function being bringing unity and love within the church, so “To see why the gift of tongues may be productive of ‘touches of infused contemplation’ and contribute to the building up of spiritual characteristics, one may measure the constructive power of love in the gift of tongues against the destructive, demolishing power of the tongue.” “Death and life are in the power of the tongue, and those who love it will eat its fruits” (Proverbs 18:21). Anything God has established, Satan will always try to destroy, counterfeit, or pervert, so the spiritual gift of tongues must always be held to a high standard.
SPEAKING IN TONGUES IS NORMAL, BUT NOT NORMATIVE
Russell Spittler captures the tension over the debate when he wrote, “Tongues is a broken speech for a broken body of Christ till perfection comes.” What God meant to bring unity and love into the body of Christ has caused division. Frank Macchia demonstrates how this statement “Falls like a bombshell on one-sidedly triumphalistic Pentecostal spiritualties. In this weak groaning of glossolalia, we already gain a foretaste of eschatological transcendence and bridge-crossing as we flow from ourselves to others. Tongues symbolize this self-transcendence and bridge-crossing.” If Scripture is not available to determine what is normative, the question then becomes, “Do we allow experiential evidence to take precedence in places where Scripture is silent?” Ultimately, the debate over the speaking in tongues being the initial physical evidence of the baptism of the Holy Spirit raises a bigger issue for those who do not hold to this position. The larger question being raised is, “Does the baptism in the Holy Spirit happen at conversion or after conversion.” It is this writer’s belief there are two distinct baptisms: one which happens at the moment of salvation, and a second infilling that empowers the believer to fulfill the Great Commission. Taking narratives and making them normative can be dangerous, so the goal must always be to understand the narrative in the context of redemptive history. While mighty moves of God have happened without the presence of speaking in tongues, experiential displays of the Holy Spirit, like the Pentecostal Azusa Street Revival in 1906 cannot be ignored either.
Anthony Palma lists three reasons God ordained glossolalia for the Day of Pentecost: “First, it was a new thing signaling a new era; second, it drew attention to the Great Commission to spread the gospel to all nations; and third, he who speaks in a tongue edifies himself.” Bruce demonstrates how, “Paul insists that it is not the phenomenon of ‘tongues’ or prophesying in itself that gives evidence of the presence and activity of the Holy Spirit, but the actual content of the utterances.” In Ephesians 5:18, Gaebelein shows the theological implications of “be filled” plerousthe, “Are crucial for a biblical doctrine of the Holy Spirit. The imperative makes it clear that this is a command for all Christians. The present tense rules out any once-for-all reception of the Spirit but points to a continuous replenishment. Nor does it appear that Paul is urging his readers to enter into a new experience. Rather, he is inviting them to go on as they began.”
Clark Pinnock also illuminates, “The gift of speaking in tongues is related to renewal but suffers from polemics. Some exaggerate its importance by claiming it as sole initial evidence of Spirit filling, while others, in reaction, refuse to take it seriously.” On this assumption, Pinnock believes, “It is best to say that speaking in tongues is normal rather than normative, [since] the Spirit is given in baptism and is realized in experience throughout life.” Harm Hollander shows; “In order to understand Paul’s different approaches to glossolalia and prophecy as spiritual phenomena in the context of the Christian gatherings, a detailed analysis of the text is appropriate. [Paul’s] starting-point is all things should be done for the edification of the body, and everything, including glossolalia and prophecy, should be done decently and in order.” Hollander reveals Paul, “Argues that the gift of prophecy is to be preferred to the gift of glossolalia; whereas those who prophesy speak to other people for their edification, encouragement, and consolation; people who speak in a tongue only edify themselves. In fact, glossolalia does not benefit anyone else unless somebody is able to interpret these tongues.” Paul’s main concern is utilization of the spiritual gifts. He seeks to demonstrate their primary purpose is to edify the church, to bring unity, and advance the gospel. However, since both prophecy and glossolalia are gifts of the Spirit, Paul urges the believers in Corinth to seek them, to not forbid speaking in tongues, to be eager to prophesy, and that all must be done in order.
A 21ST CENTURY PERSPECTIVE ON SPIRIT BAPTISM
Jacob Dodson illustrates, “For many Christians in Pentecostal churches in the United States today, the role of prophecy and speaking in tongues is ambiguous. While these two practices have been integral for the Pentecostal tradition since its origin at the Azusa Street Revival, a pervasive shift has taken place in Pentecostal piety and ecclesial life.” In the year 2000 there were, worldwide, 66 million denominational Pentecostals, 176 million Charismatics, and more than 295 million independent neo-Charismatics. However, despite over one-third of the world’s full-time Christian workers (38%) being Pentecostal/Charismatics/Neo-Charismatics, Dodson believes, “The apparent declining interest in prophecy and speaking in tongues in American Pentecostal churches is misleading because it does not adequately acknowledge ecumenical developments in the broader Pentecostal theology of charismatic gifts.”
Jack Hayford believes that, “The experience of Spirit baptism grants one the capacity to pray in tongues but that there is no guarantee that someone would use that gift.” Macchia then concludes, “There is strong evidence in early Pentecostal literature that, for the Pentecostals, the highest expression of the Spirit’s indwelling is the love of God [and] a number of authors have defined Spirit baptism as a baptism of divine love.” Amos Young demonstrates how, “Baptism in the Holy Spirit as a metaphor for Christian salvation calls attention to the process of humans experiencing the saving graces of God along with the presence of crisis moments when such grace is palpably felt as transformative.” While there is much debate over doctrine versus experience, it is hard to deny what takes place during revivals around the world. Del Tarr speaks of such an example in Burkina Faso, West Africa where the national pastors had prayed and fasted for weeks asking God for the Holy Spirit to be poured out. Tarr claims, “When God answered their prayers, meetings continued day and night for three months. Even Muslims were converted and baptized in the Holy Spirit, speaking in tongues and the church soon grew to over 400,000 members.” Macchia would claim this clearly fits in with Luke’s “Assumption about tongues as the most significant sign of the bringing together of Jew and Gentile in the one mission of God.”
It is tragic that the very things that drew the early church together are what cause such division today. There is no doubt people misuse spiritual gifts, much like those in Corinth did, but there are also those who doubt or quench the Holy Spirit’s gifts, essentially putting God in a box and limiting the impact He can have in and through a Christian’s life and ministry. To say there are no miraculous gifts today is to say that God is not supernatural. Only as a believer taps into the power of the Holy Spirit, first received at salvation, does he or she have the opportunity to experience that same Spirit overflow from within for the empowerment of ministry. The gifts of the Spirit bring unity and love, so to deny their use hinders God’s will, and dangerously approaches blasphemy against the Holy Spirit. Paul affirms, “Do all people speak in tongues?” No. “Should all seek the gift?” Yes. As much as Christians should seek the gifts of the Spirit, the fruit of the Spirit, specifically love and self-control must also be sought (Galatians 5:22-23) because the church desperately must maintain a healthy balance between all of these gifts.
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 Stephen B. Clark, Confirmation and the “Baptism of the Holy Spirit” (Pecos, NM: Dove Publishing, 1969), 11.
 Howard M. Ervin, “These Are Not Drunken as Ye Suppose” (Plainfield, NJ: Logos, 1968), 218-221.
 Ibid., 37-39.
 Clinton E. Arnold, ed., Zondervan Illustrated Bible Backgrounds Commentary on the New Testament – John, Acts (USA: Zondervan, 2002), 237.
 Gordon D. Fee, The New International Commentary on the New Testament – The First Epistle to the Corinthians (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 589.
 Frank E. Gaebelein, The Expositor’s Bible Commentary – Volume 10: Romans through Galatians (Grand Rapids, MI: Zondervan, 1976), 262.
 Paul Barnett, The New International Commentary on the New Testament – Paul’s Second Epistle to the Corinthians (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 112.
 Stanley M. Horton. What the Bible Says about the Holy Spirit. Rev. ed. (Springfield, MO: Gospel Publishing House, 2007), 223-224.
 F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids, MI: Eerdmans Publishing, 1977), 260.
 Benedict Carey, “A Neuroscientific Look at Speaking in Tongues,” The New York Times, November 7, 2006, http://www.nytimes.com/2006/11/07/health/07brain.html (accessed July 1, 2017).
 Gaebelein, Frank E., ed., The Expositor’s Bible Commentary – Volume 7: Daniel and the Minor Prophets (Grand Rapids, MI: Zondervan, 1985), 255.
 Stanley M. Horton, Perspectives on Spirit Baptism: 5 Views, ed. Chad Owen Brand (Nashville, TN: B&H Academic, 2004), 56.
 Ibid., 59.
 Frank E. Gaebelein, ed., The Expositor’s Bible Commentary – Volume 9: John and Acts (Grand Rapids, MI: Zondervan, 1981), 271.
 F. F. Bruce, The New International Commentary on the New Testament – The Book of Acts (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 51.
 Jack Deere, Surprised by the Power of the Spirit (Grand Rapids, MI: Zondervan Publishing, 1993), 99.
 Augustine, The Epistle of Saint John, vol. 12 of Nicene and Post-Nicene Fathers of the Christian Church, 497-498.
 Eddie L. Hyatt, 2000 Years of Charismatic Christianity: A 21st Century Look at Church History From a Pentecostal/Charismatic Perspective (Lake Mary, FL: Charisma House, 2002), 45.
 Francis Sullivan, Charism and Charismatic Renewal (Dublin, Scotland: Gill and MacMillan Publishing, 1982), 147.
 Christopher Moody, “Miraculous Gifts,” Filmed , Liberty University Website, THEO 530, Systematic Theology II, Course Content, Week Three Video Presentation, 16:50. (accessed June 30, 2017).
 Gary B. McGee, “The New World of Realities in Which We Live: How Speaking in Tongues Empowered Early Pentecostals,” Pneuma: The Journal Of The Society For Pentecostal Studies 30, no. 1 (March 2008): 124. Academic Search Complete, EBSCOhost (accessed May 24, 2017).
 Stephen J. Chester, “Divine Madness? Speaking in Tongues in 1 Corinthians 14:23,” Journal for the Study of the New Testament 27, no. 4 (July 2016): 445-446. DOI: 10.1177/0142064X05055747 (accessed May 25, 2017).
 Chester, “Divine Madness?” 445.
 Blaine Charette, “Tongues as of Fire: Judgment as a Function of Glossolalia in Luke’s Thought,” Journal Of Pentecostal Theology 13, no. 2 (April 2005): 185. ATLASerials, Religion Collection, EBSCOhost (accessed May 25, 2017).
 Ibid., 185.
 Richard H. Bliese, “Speaking in Tongues and the Mission of God, Ad Gentes,” Journal Of Pentecostal Theology 20, no. 1 (2011): 38-47. ATLASerials, Religion Collection, EBSCOhost (accessed May 24, 2017).
 Robert L. Brandt and Zenas J. Bicket. The Spirit Helps Us Pray: A Biblical Theology of Prayer (Springfield, MO: Logion Press, 2006), 270.
 Gaebelein, The Expositor’s Bible Commentary – Volume 10: Romans, 96.
 A. C. George, Dimensions of Spirituality (Chennai, India: Bethesda Communications, 1997), 27.
 J. Ford Massingberd, “Toward a Theology of Speaking in Tongues,” Theological Studies 32, no. 1 (March 1971): 23, (accessed May 25, 2017).
 Russell P. Spittler, “Glossolalia,” Dictionary of Pentecostal and Charismatic Movements, ed. S. M. Burgess and G. B. McGee (Grand Rapids, MI: Zondervan, 1988), 341.
 Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Grand Rapids, MI: Zondervan, 2005), 281.
 Anthony D. Palma, The Holy Spirit: A Pentecostal Perspective (Springfield, MO: Logion, 2001), 137.
 F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids, MI: Eerdmans Publishing, 1977), 260.
 Frank E. Gaebelein, ed., The Expositor’s Bible Commentary – Volume 11: Ephesians through Philemon (Grand Rapids, MI: Zondervan, 1981), 72.
 Clark H. Pinnock, Flame of Love: A Theology of the Holy Spirit (Downers Grove, IL: InterVarsity Press, 1996), 172.
 Ibid., 172-173.
 Harm W. Hollander, “Prophecy and Glossolalia and Paul’s Concern for Order in the Christian Assembly,” The Expository Times 124, no. 4 (July 2012): 172-173. DOI: 10.1177/0014524612464189 (accessed May 25, 2017).
 Ibid., 172.
 Jacob D. Dodson, “Gifted for Change: the Evolving Vision for Tongues, Prophecy, and Other Charisms in American Pentecostal Churches,” Studies In World Christianity 17, no. 1 (January 2011): 50-51. ATLASerials, Religion Collection, EBSCOhost (accessed May 24, 2017).
 D. B. Barrett and T. M. Johnson, “Global Statistics” in Stanley M. Burgess, ed. The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 2002), 285-287.
 Dodson, “Gifted for Change,” 50.
 Jack Hayford, The Beauty of Spiritual Language: My Journey Toward the Heart of God (Dallas, TX: Word, 1992), 95-98.
 Frank D. Macchia, Justified in the Spirit: Creation, Redemption, and the Triune God (Grand Rapids, MI: Eerdmans Publishing Company, 2010), 89.
 Amos Young, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Grand Rapids, MI: Baker Academic, 2005), 105.
 Del Tarr, “The Church and the Spirit’s Power” in Benny C. Aker and Gary B. McGee, Signs and Wonders in Ministry Today (Springfield, MO: Gospel Publishing House, 1996), 9-10.
 Frank D. Macchia, “Groans Too Deep for Words: Towards a Theology of Tongues as Initial Evidence,” Asian Journal of Pentecostal Studies 1, no. 2 (July 1998): 164.