The Manifestation of the Spirit for the Common Good 1 Corinthians 12

On the understanding of the gifts and their operations, might I make a suggestion?

Years ago there was a man that GOD provided training to on the gifts, his name was Howard Carter. He has one major work still available called "Questions and answers on the gifts of The Holy Spirit." Lester Sumrall and Kenneth Hagin have both cited his teaching as the background of theirs on the gifts.

Another person name Harold Horton took notes when Carter taught about the gifts overseas and put the notes in a book called "The gifts of The Spirit" by Harold Horton.

With that material, as well as Sumrall's and Hagin's, you would have a better understanding of the gifts.

Paradise Haven said:

Is there something wrong with my understanding?

Click to expand...

Definitions for the gifts of The Holy Spirit is a very diverse and mature subject to understand. GOD is still showing me aspects about them after 30 some years. Even Carter had 1 area that The Holy Spirit showed me where he was wrong, and that was on deliverance. He thought deliverance was attributed to the working miracles or something, but scripture is clear that anytime a person was delivered from an evil spirit, they were "healed." So it is a part of the gifts of healings, in particular, a spiritual healing. We can all be wrong at some point if we are not careful.

I read through a good portion of what you wrote, and you are correct in areas but also incorrect in others. Numerous enough that I'm not going to go and make bullet points on each one I found.

But I will show you something. Here is the understanding of just one gift that you can have from Carter's material as well as the others I mentioned,....



7. THE GIFT OF PROPHESYING

A. DEFINITION - The gift of prophesying is inspirational utterance in a known language which the one giving the utterance and the audience understands. The Hebrew word for prophecy means: "To flow forth or to spring forth." It also carries the same thought of bubbling forth like a fountain, or “To tumble forth." The Greek word for prophecy means to "speak for another." The term “prophecy” here can be easily misunderstood since it is used both generically in our bible as well as specifically. The definition provided here is for the “specific” gift of prophesying.

B. APPLICATION - The utterance of this gift can be discerned from three possible spiritual sources through a believer:

1) The Holy Spirit - The corporate ministry gift of prophesying is uttered by The Holy Spirit unto the assembly, and will always come in the limited framework of “Edification, Encouragement, and Comfort” as defined in 1Cor 14:3. These three attributes of this ministry will always be contained together in a message from The Holy Spirit, the crowning achievement being the Holy Spirit’s peace and comfort with the message. It is always given in the spirit of love to edify the assembly rather than condemn or tear it down. The message can be poetic, and elevated beyond the natural gift of speech, having a tangible Spiritual edification on the inside of the believer’s spirit during the message.

2) The human spirit - Prophesying that is uttered from the human spirit in the assembly is unable to edify and minister unto our spirit on the inside since it does not originate from The Holy Spirit. It can possibly be negative and critical, but mostly just dry of spiritual edification. It can also be presented in the form of a lie like a false sense of security or peace, as was depicted in the 28th Chapter of Jeremiah, where Hananiah the Prophet of GOD spoke peace and was condemned by Jeremiah the Prophet for falsely attributing his words as GOD’s words. The LORD judged his false words as teaching rebellion unto the people against The LORD, and condemned and killed His own Prophet.

3) evil spirit(s) - Prophesying that is uttered by an evil spirit(s) is subtle, deceptive, manipulative, and the opposite to the character and nature of GOD. It tries to manipulate individuals/churches to make hasty decisions, thereby causing wrong choices that take people or the church out of the will of GOD. It will be tangibly felt as a wrong check by The Holy Spirit inside of our spirit when it is being spoken. A biblical example of this can be seen in the 2nd chapter of Jeremiah where GOD says His prophets “prophesied by Baal” instead of by His Spirit.

C. METHODS - This gift can be manifested by 2 ways through a believer:

1) Corporate - The gift is yielded to The Holy Spirit’s promptings, and operated by His utterance in human languages unto the assembly in a designated ministry. The message will be limited to “Edification, Encouragement, and Comfort” just as Paul defined in 1st Corinthians.

2) Personal - This gift can be stepped out in personal faith and operated by the believer’s human spirit for personal edification. This personal use of the gift by our human spirit can sometimes be wrongly operated in the assembly by a young or misguided believer, and cause much grief and division in the body of Christ, since normally the message is considered to be from The Holy Spirit when uttered in the assembly. It can be one of the most abused gifts of the nine by Spirit-filled believers if it is allowed to be used wrongfully in this manner.


I've done studies like this for each one of the gifts. I still have much more work to do on them to finish them. I think GOD plans on having me place them in a book to bring an update to the body of Christ on such a subject, but we'll see.

Here is a study on Horton's material on the gift of prophesying,...



The Gifts of The Holy Spirit in the New Testament Church.

Study based upon the teaching from the textbook: The Gifts of The Spirit, Harold Horton (1934)

Lesson Title: The Gift of Prophecy

Text: ‘... to another prophecy.’ 1 Cor. 12:10.

Introduction: Prophecy! What human words shall reach the splendours of so high a theme? What hands can more than mar its pure brightness? By the spurting of its own fountain in the spirit can its beauty be felt, even tasted, but how can we with sin-blunted sense unearth for fellow mortals the mysteries of so rare a fount?

Hebrew

To "flow forth" is the lovely meaning of the commonest Hebrew word, Nabal.

To "bubble forth, like a fountain” says one. As the heart of the Psalmist when it was bubbling up or boiling over with a good matter touching the King! Hallelujah!

“To let drop” is the meaning of another delightful Hebrew word, to let drop like golden oil in ripened olive yards, or honey from the crammed honeycomb, or sparkling rain from the bursting clouds.

And the meaning of yet another Hebrew word is "to lift up" - like coloured banners with mystic devices, or silver clarions with flourishes of solemnity or delight.

To flow forth--tumble forth--spring forth! You that prophesy! Do not these Hebrew words exactly describe your precious fountain? Who would not covet thus to prophesy? (14:39)

Greek

To "speak for another" is the meaning of the Greek word. To speak for GOD! To be His "spokesman," His mouthpiece! Wherefore, brethren, covet to prophesy. By the Gift of Prophecy The Holy Spirit makes you, O once injurious, unprofitable, the "mouth" of The Lord! Therefore (you can say) my heart is glad, and my glory rejoiceth. And my mouth shall praise thee with joyful lips!

Prophecy is really the most important of the three gifts of inspiration. Some form of the word occurs twenty-two times in these chapters in Corinthians, eleven to fourteen. The unusual frequency of the word indicates not only the importance of the gift but the urgency of the need for its regulation.

The sharper the tool the more need for care in its employment. Such a lovely gift will provide much occasion for the cunning manipulations of the enemy. Since he cannot dam so rich a stream, he will divert it or vitiate it or slander it or exalt it, or in some other way reduce its authority or attractiveness or usefulness or appeal.

Prophecy in its simplest form is divinely inspired and anointed utterance. It is entirely supernatural. In its simplest form it may be possessed by all who have received the filling of The Holy Spirit, "for ye may all prophesy one by one” (14:31).

Main Points

1. Some of the mistaken views of the gift.

(a) The Gift of Prophecy is confused with the Prophetic Office.

Differences between the Old and New Testament.

In the Old Testament only some were priests, because such intermediaries were necessary. In the New Testament all are priests. In the same way in the Old Testament, only some were prophets, because such intermediaries were necessary, but in the New Testament "all may prophesy" (14:1), though not all are called upon to be Prophets (12:28, 29).

Both the offices and the spiritual endowments are called "gifts" (Eph. 4:8, 11; 1 Cor. 12:28, 30). The Offices are the gifts of Jesus to the Church, the Gifts in 1 Corinthians 12 and 14 are the gifts of The Holy Spirit unto the individual.

Philip's four daughters "which did prophesy" are put in deliberate contradistinction to "a certain Prophet named Agabus" who in inspired mimic action foretold how Paul should go to Jerusalem and what should befall him there. (Acts 21:9-10)

The Prophetic Office and the Gift of Prophecy are distinct for the following reasons:

1) The Office of Prophet is inseparable from a person (Eph. 4:11)

The Gift of Prophecy is only an instrument (1 Cor. 12:10). The exhortation in 1 Cor. 14:1 is not to seek an office but a Gift of The Spirit. Seeking after offices is the cause of many evils. The scripture forbids it. Desiring Spiritual Gifts is a good thing. Scripture encourages it.

2) Revelation of things outside the word of GOD - things of the hidden past, present or future is necessary to the Prophetic Office.

The test of the Prophet is personal and exclusive revelation (Num. 12:6), but this revelation is not included in the scope of the Spiritual Gift of Prophecy. Prophecy, the Gift of the Spirit, is for edification, exhortation, and comfort. (1 Corinthians 14:3)

3) The Gift of Prophecy is compared with the Gift of Tongues plus Interpretation (14:5) in such a way as to suggest an exact correspondence in value.

Nobody would say that the two Gifts of Tongues and Interpretation place their possessor among the Seers. Neither does the equivalent Gift of Prophecy.

4) The Gift of Prophecy is low in order of importance among the Gifts (1 Cor. 12:10), the Prophetic Office is 2nd among the Offices (Eph. 4:11; 1 Cor. 12:28).

5) Among the holders of the Prophetic Office are such mighty names as Moses, Elijah, David, Isaiah, Paul!

Any ordinary Spirit-filled believer (14:31) may be the possessor of the Gift of Prophecy, but not of the Office.

At Ephesus, as Paul laid his hands on the new believers, that they might receive the Holy Spirit, each of them spoke with tongues, and all of them prophesied. (Acts 19:6)

(b) The mistake of associating the Gift with Prediction.

The Gift does not in itself convey the power to predict the future. The scripture definition in 1 Corinthians 14:3, gives no hint of foretelling. The word "prophet" simply means "one who speaks for another." It was only in medieval times that the word passed into the English language in the sense of prediction. "Etymologically it is certain that neither prescience nor prediction is implied by the term in the Hebrew, Greek, or English language." (William Smith Bible Dictionary)

Prophecy then, does not mean to foretell, but simply to speak for another. If in Prophesying a revelation is given of some existing fact quite hidden from the senses, the Word of Knowledge is operating with the simple Gift of Prophecy. If an event is predicted (an event, of course, that really comes to pass, like the dearth foretold by Agabus in Acts 11:28), then the Word of Wisdom is working in conjunction with the Gift of Prophecy. In 1 Corinthians 14:6, we see the possibility of several gifts operating in association at the same time.

Revelation of the future is always the work of the Word of Wisdom, and never of the simple Gift of Prophecy. When Ezekiel "prophesied" life unto the bones and they lived, the power was in the associated Working of Miracles - not in the prophetic word. The same with The Lord when He prophesied death unto the fig tree and it perished.

The word of The Lord that told the disciples where to find the colt tied was a simple word of Prophecy, the revelation it contained came to The Lord by a Word of Knowledge. And so on with many of the Gifts.

(c) The mistake that Prophecy is intended for guidance.

It is not intended to take the place of common sense and natural judgment. "Be not as the horse, or as the mule, which have no understanding," says the Psalmist. "Yea, and why even of yourselves judge ye not what is right?" says the Lord Jesus (Psalm 32:9; Luke 12:57). Giving "leadings" and "guiding" through "prophets" is not scriptural.

Now the Old Testament prophet foretells, and often “leads." The New Testament ministry gift of prophet foretells, but never "leads." The New Testament prophet, Agabus, did not "lead": he foretold events that came to pass, and left the "leadings" to the sanctified judgment of those concerned (Acts 11:28; 21:10).

New Testament Prophets (those who operate in the gift of prophecy) neither foretell nor "lead." Contrary to both Testaments, pseudo prophets will "lead" but never foretell. The pseudo prophet does not foretell events - he reverses the order and forces events by "leadings." The authority of the real prophet is in repeated miracles, that of the pseudo prophet is in an affixed label.

But what about the calling of Barnabas and Paul by the prophet in Acts 13:1-3?

This portion shows really the deliberations of a kind of local Presbytery Meeting, where two of the members were called by Holy Ghost guidance and general consent, not to an office or a title, but to a temporary task.

And why should the guidance here be supposed to have come through the "Prophets" any more than through the "Teachers" mentioned in the same verse?

The whole of the portion is contrary to the notion that these two servants of GOD were called out by a solo pronouncement of some "set prophet.”

(d) The Gift is confused with Preaching.

Every translator knows well that the word for "preach" in the original is always a different word from the word for "prophesy." Many words in Greek are rendered by the word "preach" in the A.V. Their meaning is Proclaim, Announce, Cry, and Tell - always in the sense of telling out or expounding the word of GOD - the scriptures - and Good Tidings.

(e) Preaching and prophesying are totally distinct.

In true preaching the natural mind (with its furnishings of the word) is operated by The Spirit, in prophesying the mind of The Spirit is speaking through natural speech organs. Preaching in The Holy Spirit may on occasion be lifted right away into the serene realm of prophecy, where every word is rich with The Spirit's breathings and winged with The Spirit's swift energy and piercing light. Preaching, in a word, is divinely inspired, but not supernatural. Prophesying is every bit supernatural. A combination of the two sets the spirit dancing, and lifts the heart to Jesus' presence.

But a good deal of what passes for preaching today is neither prophecy nor preaching in any scripture sense, it is just a base glittering currency, a cunning counterfeit "uttered” in the false moulds of authorized infidelity. There is no authority for preaching in the bible. The command is to preach the word - Jesus The Christ - the Cross. See 2 Tim. 4; Phil. 2:16; Acts 8:4; 15:35; 5:42; 1 Cor. 1:23, etc.

(f) The Gift used to be confused with the mere repetition of scripture verses.

One of the offices of The Holy Spirit is to bring to our mind the word of GOD (John 14:26), this is a work of The Spirit acting through the memory, not through a spiritual gift at all.

Cont,...

2. The ground being thus cleared, we can now pass along to consider some scriptural purposes of the Gift of Prophecy.

(a) Prophecy is for speaking unto men supernaturally (14:8).

In Tongues, men speak to GOD supernaturally (14:2), in Prophecy, GOD speaks unto men supernaturally through the speech organs of men. How often a dull meeting, labouring heavily in an atmosphere too earthy and natural, has been quickened into thrilling vitality by the sudden current of heavenly prophecy! Like the free-blowing breath of old - deep, warm, pulsating, death chasing - that caused the skin and bones and sinews in the dry valley to glow with vigorous life before the astonished prophet who "prophesied"! How can a dry head minister water unto the thirsty spirit! Fine phrases parch the soul, prophecy, like Hermon's dew, wakes the morning flowers, sets the birds singing, and starts a fountain by the way.

Beloved theologian! How can you miss this divine plan to set a flagon of heaven's wine beside your royal pieces of honest bread? Can the combination be bad, since a more bountiful than David has provided it! Bread and wine. Meat and drink. Natural and supernatural. Poise and flight. The Spirit's word and The Spirit's Gifts.

(b) To edify the Church - the body of believers (14:4).

Literally to build up. This is a good step further than speaking with tongues which just edifies ourselves. Is not the expressed purpose of The Lord Jesus to build (the same word) His Church? And if prophecy is one of His major tools in this blessed work, how can we set it aside as obsolete or useless? The written word and the word of prophecy are complementary agents in this grand and glorious work of The Spirit (Acts 20:32).

To return to our first problem, let us notice that the sphere of influence of the Prophetic Gift is confined to the Church, the sphere of influence of the Prophetic Office may extend far beyond, even until the Prophet has become GOD's mouthpiece to cities, or nations, or the whole world.

(c) To exhort the Church (14:3).

Exhortation in the original signifies "a calling near.” It is obviously a word of blessed meaning, to see it written (paraklesis) is to think of the Comforter! So infused is the word with the very breath of helpfulness that the R.V. gives "comfort" instead of "exhortation," and Weymouth follows the same sweet thought in his word "encouragement." Obviously there is no inclement element of rebuke and threat to distress us here. Just the reverse, indeed. By this precious word we are really to understand those balmy words of The Holy Spirit, the Comforter that encouragingly lead us away from the world and its sin and care, and "call us near" to the homely warmth of heaven and GOD's sweet presence.

Since I have found brethren purporting to use this precious Gift of Prophecy and its sister Interpretation of Tongues as instruments of correction in the assemblies, let me pause to say that in the New Testament, correction and rebuke come not this way but through the application of the word in teaching and doctrine. Concerning all the improprieties and excesses that needed correction and rebuke in Corinth, Paul ministered not as a prophet but as a teacher and pastor.

He was indeed a prophet, even in the grand sense, but he did not stand in the Corinthian meetings pouring forth invectives and rebukes. He wrote pastoral advice, applying the written word of GOD to every problem. When he prophesied it was with blessed words of helpfulness within the meaning and the limits of this third verse. When a warning has been given through the message of a “judgment prophecy", the prophecy has contained a Word of Wisdom predicting events to take place if the warning was rejected.

(d) To comfort the Church (14:3, 31).

The Greek word here means consolation, solace, and comfort in trial or distress. The word "comforted" in verse 31 is the same as that translated "exhort" above, the same as that repeatedly rendered "comfort" in that lovely verse, 2 Corinthians 1:4, "Who comforts us in all our tribulation, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God."

Is it not good to minister in divinely dictated words the solace of the Comforter to poor, suffering, sorrowing, persecuted, stumbling children of GOD? Wherefore, brethren, covet to prophesy! "To edification, exhortation and comfort." "Building up, stirring up, cheering up!” is Ellicott's triumphant rendering.

(e) That believers may "learn" (14:5).

From the position of the word here we may be sure it means that members of the Church should become wise in the mysterious supernatural beauties of the Spirit. All may prophesy, that all may learn the ecstatic delights of speaking by the Spirit, learn both by prophesying ourselves and by listening to others prophesying. Any element of general instruction that may be suggested by this word obviously contains no mixture of distressful rebuke or correction, for it, too, is governed by this precious third verse: "to edification, exhortation, and comfort." Learning in the general sense is associated with the ministry of the teacher, not the prophet (Acts 13:1).

(f) To convict the unbeliever and make manifest the secrets of his heart (14:24, 25).

Tongues, originally intended in a secondary way as a sign to unbelievers, were, and are, rejected by them. Prophecy, though intended principally for believers, has a convicting and converting influence even upon unbelievers. Inference: Employ Prophecy, not Tongues, in believers' meetings where unbelievers are expected or known to be present. verses 21 to 25

Prophecy serves principally for believers (22), yet since it is understood by the mind it may serve also as a message straight from GOD to the unbeliever (24, 25). Tongues are not understood by the mind, but only by the spirit of the believer who speaks in them. They are unsuitable for use in meetings with unbelievers.

The “unlearned." Who are these? Weymouth (and others) calls them those "who lack the gift"--that is the spiritual gift either of Tongues or Prophecy. Wesley calls them “ignorant" persons, of course in no offensive sense. Another says, "Those who take no part in ministrations." The Greek word means just a private person or a layman, one that is, who is "ignorant" of these supernatural things Paul is talking about - Spiritual Gifts and the Baptism in the Holy Ghost - though he might all the same be soundly saved and even learned in holy things other than the miraculous.

The effect of Prophecy on these is the same as that upon sinners. "He is convinced of his sinfulness by them all [who are prophesying], he is called to account by them all, the secrets of his heart are revealed [by the supernatural power--as well as the words of prophecy], and then, throwing himself on his face, he will worship God, and declare, 'God is indeed among you!'" I have added the parentheses to the Twentieth Century N.T. rendering.

How well I remember the first time, as "unlearned" I heard sweet words of divine prophecy! I knew GOD was speaking. I knew I was "out of it." Yet the very words of the prophecy persuaded me that GOD was intensely concerned about me, and had set His whole heart on bringing me "into it."

Purposes:

(1) To convert the sinner to sainthood.

(2) To arrest those ignorant or skeptical of supernatural things of the Spirit.

(3) To convince them of the reality and power of miraculous Gifts. Wherefore, brethren, covet to prophesy.

3. In a few final observations we can briefly touch any remaining questions about use or control.

(a) We are expressly commanded to desire this particular Gift (14:1) and to covet it (39).

The word is exactly the same in both cases in the original and it means: to strive for, to be eager-enthusiastically desirous - zealous for prophecy.

(b) Prophecy should be the Gift most commonly exercised in the Church (31).

Women should prophesy as freely as men (1 Cor. 11:5). Even Joel in his prophecy of the blessed results of the outpouring of The Spirit in these latter days says: "Your sons and your daughters shall prophesy" (Joel 2:28). In its simplest form this beautiful manifestation of The Spirit may be possessed by all (I Cor. 14:1, 24, 31). And The Lord is not exclusively dependent today upon any grand order of Prophets, but might occasionally at any time convey His important revelations through the simple prophesies of His simplest prophets.

(c) Prophecy is clear to the understanding but it is not speaking with the understanding (14:19).

It is The Spirit of GOD speaking through human speech organs. It is a manifestation of The Spirit of GOD (12:7, 11) but it does not set aside human elements. Its varying fluency and force are evident in different characters: Isaiah, Amos, Jonah, Anna, Philip’s daughters; and also in its free operation through the varying speech organs of different nationalities.

(d) A believer may be endowed with Prophecy (or any other Gift) at his Baptism in The Holy Spirit, in addition to speaking with Tongues.

At Ephesus (Acts 19:6), there is no indication anywhere that Prophecy ever takes the place of speaking with Tongues as the initial sign of the Baptism.

(e) The Gift is not to take the place of the written word of GOD.

The word of man, even when he is purporting to speak for GOD, is always fallible, while the word of GOD is always infallible! Prophecy shall cease (1 Cor. 13:8), but the word of The Lord abides for ever (1 Peter 1:25).

(f) The written word is our only infallible guide - the scriptural character of the message in prophecy is to be judged, if necessary, by the other prophets present (29).

A prophecy that is not according to the word is at once to be pronounced as worthless or mischievous, and repudiated without fear. (See Ezek. 13:1-9.) The Lord has not left His people at the mercy either of office-hunters or even genuine holders of Spiritual Gifts misusing them through ignorance or prejudice or selfishness.

The word of The Lord, not the word of the prophet, is our sure and unshakable Rock. The message is sometimes given an air of authority that is quite unscriptural by the words “Thus saith The Lord" or "The Lord has spoken." It can be easily seen that that is hinging back responsibility upon The Lord which He has already placed upon the prophet (32). It is not The Lord who speaks, but the prophet, and the prophet speaks by the Third Person of the Trinity, not the Second.

(g) The possessor of the Gift is responsible for its use, misuse, suppression or control.

The spirits of the prophets are subject to the prophets (32), Conybeare and Howson put it "The Gift of Prophecy does not take from the prophets the control over their own spirits." The Gift can be misused, therefore it must be regulated (29) and safeguarded (33, 40). The prophet, not GOD, is responsible for any disorderly use of the Gift - however emphatically the prophet may protest he was under divine compulsion while prophesying. GOD is the Author of peace not confusion, because He always acts and speaks in harmony with His own written word.

Regulations:

(1) Though all may prophesy in turn, not more than three prophecies must be given in any one meeting (29)--that is, three prophesiers utterances.

(2) But though messages in prophecy are subject to regulation they must not for that or any other reason be despised (1 Thess. 5:20).

It was fear of fanaticism or disorder that in the first centuries silenced the blessed Gifts of The Spirit and left a church given over to formalism and powerlessness as a mortuary is given over to the dead. Regulations are not for suppression but stimulation. Wherefore, brethren, covet to prophesy.

(3) Messages in prophecy may often be mystical and not fully understood, except in the spirits of those for whom they may be specially designed.

(4) As in all the gifts faith must be exercised in prophesying, and the things uttered must be within the scope of the faith possessed.

"Whether prophecy, let us prophesy according to the proportion of faith” (Romans 12:6).

The responsibility here is greater than in using the Gift of Tongues, since now we are using a Gift that not only edifies the spirit but informs the mind, and further a Gift that not only profits and influences the possessor but the Church also. And more inspired courage is necessary for prophesying than for interpreting tongues, for the interpreter has a dying start, so to speak, from the unction accompanying the message in tongues, while the prophet must launch out on an unction of his own. A greater measure of faith is for those reasons necessary here than for the other smaller Gifts.

And finally we must ever remember that the enemy has a plan, cleverly conceived and zealously prosecuted, to destroy the supernatural, which is mightily frustrating and finally checking him (1 John 4:4).

His focal point of attack is faith. If he can destroy faith, even in you who possess Spiritual Gifts, he can destroy the Gifts themselves. If he can turn faith into fear he can both silence existing Gifts and prevent further heavenly bestowals. Fear is the opposite of faith (2 Tim. 1:7). It is therefore always necessary to rouse up faith, and keep rousing up faith, taking strong, bold, deliberate and determined action, if these Gifts are not to fall into disuse. Even Timothy must be warned against neglecting the Spiritual Gift he possesses (2 Tim. 4:14), and exhorted to stir it up, lest his ministry be limited by fear, and the voice of The Spirit silenced through neglect (2 Tim. 1:6, 7).

Paradise Haven said:

1 Corinthians 12:29-30, "Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?"

Addresses the diversity of spiritual gifts within the body of Christ, emphasizing that not every believer will have the same role or gift. The church is likened to a body, with each member having a distinct function, and all are necessary for the health and growth of the church. This diversity ensures that the church operates effectively, with apostles, prophets, teachers, miracle workers, those with gifts of healing, and others each contributing uniquely to the mission of the church.

It is important to distinguish between the different types of speaking in tongues mentioned in the New Testament. The Bible teaches that speaking in tongues serves different purposes and contexts. First, there is speaking in tongues as the initial evidence of receiving the Holy Spirit, which is a private and personal experience for every believer baptized in the Holy Ghost. This experience is a sign of the New Birth and is distinct from the spiritual gifts described in 1 Corinthians 12.

The passage in 1 Corinthians 12 refers to the specific gift of tongues used in a public worship setting. This gift, meant for the edification of the church, typically occurs during quiet spiritual moments and requires interpretation. Not all believers will possess this particular gift, just as not all are apostles, prophets, or teachers. This public exercise of the gift of tongues, accompanied by interpretation, is different from the personal prayer language experienced by individuals when they receive the Holy Spirit.

While every believer is encouraged to seek and receive the Holy Spirit with the evidence of speaking in tongues as a personal experience, the specific gift of tongues used in church settings for communal edification and requiring interpretation is given according to God’s sovereign will and purpose. This distinction clarifies the different roles of speaking in tongues within the body of Christ, both for individual spiritual growth and for the edification of the church.

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Paul is talking about offices and ministries in 12:29-30

Not everyone will have a ministry of corporate speaking in tongues, but all who are filled should be able to pray in tongues, etc.