Speaking In Tongues--Part 2

In continuing our study of Pentecost, read Acts 2:1-13. These are the seven feasts listed in Leviticus 23 which were observed by the Jews: (1) Passover (Ex. 12) came first in the Divine order. (2) The Feast of Unleavened Bread was a continuation of Passover (Luke 22:1). (3) The Feast of First Fruits speaks of the resurrection (I Cor. 15). This feast was observed in the promised land so that they could sow and reap the harvest. (4) The Feast of Pentecost (or Feast of Weeks) was fifty days from Passover and pertains to the present day. Christ is in heaven, and the Spirit is on earth. (5) The Feast of Trumpets denotes the time between Pentecost and Trumpets. It was of uncertain length each year. Israel is waiting for the trumpet. It is connected with the atonement of Leviticus 16. (6) The Feast of Atonement (the death of Christ) will be a new start for Israel. Israel is on the outside between the first and second advents of Christ, and believers are on the inside (Lev. 16:18, 20-28). The distributive blessing of the present time is taken up by the assembly of Christ with which we are affiliated. It is continuing to build, and is typified by Aaron’s sons. The atoning work will not be applied to Israel until Christ comes again. (7) The Feast of Tabernacles (Feast of Booths) brings all of God’s purposes to a close from the cross to the gathering of all the elect of God to Himself. This Feast represents the glorious consummation of all Israel’s hope and longing. The booths were a memory of Israel’s sorrowful past.

Most of those who attend churches today are unaware of the great gulf between orthodox and charismatic teaching. Charismatics deliberately misinterpret Pentecost. They say that each believer must experience his or her Pentecost. Pentecost is now a fact, not a promise for the age of the assembly. The early disciples waited for the promise of the Father (Luke 24:49). There is nothing said about us waiting for our Pentecost. Joel prophesied that the Holy Spirit would be poured out on all flesh, and this was not done at Pentecost. It was only poured out only on the assembly in fulfillment of Christ’s own statement to His disciples in John 13. Five chapters in John (John 13-17) belong only to Christ’s disciples. These are about things that they are doing and will do when the Holy Spirit comes in His abiding presence. The assembly as a whole was not baptized by the Holy Spirit. It was baptized by Christ into the Holy Spirit.

The languages given for judgment (Gen. 11) are now understood for a blessing. The languages were given for judgment at the tower of Babel. These languages now are given as a blessing at Pentecost (Acts 2).

The Greek for “other languages” (heterais glossais) in Acts 2:4 indicates that the disciples spoke with other languages. The Greek word heteros, instead of allos, occurs here. Other “tongues,” according to the context of Acts 2:4, were classified as other languages (vv. 6, 8, 11). Each person speaking could be understood; therefore, these were foreign languages. The disciples spoke different languages and different dialects of the same language. For example, both the Phrygians and Pamphylians spoke Greek but in different idioms. The Parthians, Medes, and Elamites spoke Persian but in different provincial forms. Luke (the author of Acts) made it clear that the disciples spoke in foreign languages and dialects and not in some unknown gibberish (confused, meaningless). From 330 B.C to 330 A.D., the Koine Greek was commonly spoken. During this time period, the Greek language was used and understood throughout the civilized world, being spoken as freely on the streets of Rome, Alexandria, and Jerusalem, as in Athens.

Luke used the same words in Acts 10 as in Acts 2 to describe the phenomenon. How could the listeners know that Cornelius and his household were magnifying God unless they could understand what they were saying? “While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. And all the circumcised believers who had come with Peter were amazed, because the gift of the Holy Spirit had been poured out upon the Gentiles also. For they were hearing them speaking with tongues [languages] and exalting God...” (Acts 10:44-46 NASB).

The same basic words of Acts 2 and Acts 10 are used in the final reference to “tongues” (languages) in Acts 19. Paul designated the gift of “tongues” (languages) as kinds of languages and diversities of languages (I Cor. 12:10, 28; 14). The word “kinds” is from genos, which refers to a family, offspring, race, nation, kind, sort, or class. It always depicts something related to another. There are many kinds of fish, but they are all fish. There are many kinds of demons, but they are all demons. There are many kinds of voices, but they are all voices. There are many kinds of languages, but they are all languages. Paul could not have combined known foreign languages with unknown aesthetic utterances under the same classification.

There was a mixture of extraordinary and ordinary gifts in the early assemblies. During the time of extraordinary gifts, there was great confusion. (Study I Cor. 1:5, 7; 4:6.) The Corinthians’ immaturity led to their abuse of the gift of sign-miracles. Their erratic deviation from the proper course of conduct was condemned. Spiritual gifts are not irrational impulses. Completion of the Scriptures has provided the assemblies all that is necessary for guidance, instruction, and edification.

Paul rebuked the carnal (fleshly) Corinthian assembly for misusing the gifts. His concern about the carnality in the Corinthian assembly was justifiable (I Cor. 1; 3; 5; 6; 10). Four times in I Corinthians he warned them with the use of the verb agnoeo, which means to be ignorant, fail to understand, or disregard (I Cor. 10:1; 12:1; 14:38—twice). Ignorance is a method of demonic deception. Sin in the human race began with deception; and since deception works through the mind, ignorance is the fertile soil in which the deceiver plants his seed. Every person is ignorant in some area, but spiritual ignorance is the greatest. No one wants to admit either his ignorance or deception, because his pride is humiliated. The mind of the natural man denies ignorance, and his deceitful heart argues against deception.

There are several Greek words for ignorance and deception, all of which are necessary for their complete description. (1) The nouns for ignorance describe ignorance in opposition to understanding and sin committed through thoughtlessness or ignorance. The Greek nouns are agnoia, which means ignorance or unawareness (Acts 3:17; I Pet. 1:14); agnosia, which means ignorant talk (I Cor. 15:34; I Pet. 2:15); and agnoema, which means sin committed through ignorance (Heb. 9:7). The Greek verb for ignorance is agnoeo, which means to be ignorant, fail to understand, or sin through mistake (Acts 13:27; I Cor. 12:1; II Pet. 2:12). We are responsible to know the things God has committed to us in the Scriptures; therefore, there is no excuse for ignorance. (2) The Greek nouns for deception describe deceitfulness, bait or snare, and delusion or error. They are apate, which means deception (Eph. 4:22; Col. 2:8; Heb. 3:13; II Pet. 2:13); dolos, which means deceit or treachery (Mark 14:1; Acts 13:10; Rom. 1:29); and plane, which means deception, delusion, or fraud (I Thess. 2:3; II Thess. 2:11; I John 4:6). The verbs for deception are planao, which means to lead astray or be misled (Matt. 18:12; 22:29; Heb. 3:10; 5:2; 11:38); doloo, which means to distort or falsify (II Cor. 4:2); exapatao, which means to deceive or lead astray (Rom. 7:11; II Cor. 11:3); paralogidzomai, which means to deceive or beguile (Col. 2:4; James 1:22); and phrenapatao, which means to fool or deceive (Gal. 6:3).

Satan adapts his work to deceive men at every stage of their spiritual lives—babes, young men, and fathers in Christ. No one is immune from deception. False teachers defraud immature believers with their cunning ways of handling their false opinions. The result is that fickle, immature Christians, like children, are tossed about by every wind of shifting teaching. Paul warned the Corinthians not to be children in understanding and in the sphere of wickedness, but to be mature in the sphere of their minds (I Cor. 14:20). They should be like children whose latent sinful nature has not developed. The command was to have as little wickedness as a child. Paul desired the Corinthians to lay aside their babyhood stage in understanding. Like children, languages were a novelty to them. They did not know languages had ceased (I Cor. 13:8).

Satan takes advantage of spiritually ignorant believers. Our only safeguard against demonic deception is indoctrination. “Let these words sink into your ears; for the Son of man is going to be delivered into the hands of men. But they did not understand this statement, and it was concealed from them so that they might not perceive it; and they were afraid to ask Him about this statement” (Luke 9:44, 45 NASB). Our faith is only as strong as our knowledge of Biblical principles. Christians are demanded to pass intelligence and spiritual tests. The intelligence is not a person’s IQ, but his capacity for understanding spiritual things. Paul did not want the Thessalonians to be ignorant concerning the rapture (I Thess. 4:13); the Romans, concerning the fullness of the Gentiles and Israel’s salvation (Rom. 11:25, 26); and the Corinthians, concerning spiritual gifts (I Cor. 12:1).

An understanding of the major principle of I Corinthians 12-14 is necessary to understand gifts. The “spiritual matters” (pronominal adjective of pneumatikos) of I Corinthians 12:1 and chapter 14:1 can also be translated “spiritual gifts” or “spiritual things.” Only three chapters in the assembly Epistles enumerate the various gifts God gave to the assemblies (Rom. 12; I Cor. 12; Eph. 4). The two lists other than I Corinthians 12 do not mention languages.

Some of the gifts for the assembly Christ is building were temporary; others are permanent. The temporary gifts were confirmatory and revelatory. They were given to the apostles and certain ones to confirm the message as it was proclaimed by God’s men (Mark 16). These gifts ceased when the sacred Canon was complete. The permanent gifts are regulating and edifying. God chose whom He pleased in regeneration, and He gives His gifts to carry on His work to whom He pleases. All were not promised the gift of languages. If discrimination wherever it occurs is wrong, God is wrong in His electing love and bestowal of gifts.

The Corinthians manifested their carnality by desiring gifts more than the graces of the Spirit. Graces are for character; gifts are for service. Character must precede service. Therefore, gifts of the Spirit must precede the fruits of the Spirit.

After discussing gifts in I Corinthians 12:28-30, Paul exhorted Christians to desire the greater gifts of faith, hope, and love. “But earnestly desire the greater [spiritual] gifts. And I show you a still more excellent way. If I speak with the tongues [languages] of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. And if I have the gift of prophecy and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I deliver my body to be burned, but do not have love, it profits me nothing....But now abide faith, hope, love, these three; but the greatest of these is love. Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy” (I Cor. 12:31-13:3, 13; 14:1 NASB).

Any spiritual gift not motivated by love is worthless. Love is not an emotion based on compassion. It is an affection founded on the new birth. Love does not boil over with cheap sentimentality. It is the love (agape) of God that has been shed abroad in our hearts by the Holy Spirit in regeneration. Divine principle guides that love. The characteristics of love (agape) are listed in I Corinthians 13:4-7. “…Love is as strong as death…” (S. of Sol. 8:6).

Of the three essential elements of the Christian life—faith, hope, and love—love is the greatest (I Cor. 13:13). Without God-given faith, hope, and love, a person has no salvation. These continue (present active indicative of meno). Faith continues not only because it is God-given, but also because it recognizes and eagerly embraces God’s objective revelation. Faith stands for truth. It perseveres, fights the good fight of faith, conquers, and triumphs. Hope continues because it anticipates the fulfillment of what faith willingly and eagerly accepts—the objective message. Love is God’s greatest gift. It is greatest due to its dignity. It continues because it is the nature of the new life. Faith and hope are receptive, but love is communicative. Love can say that before faith and love “I am,” because God poured out His love in my heart by regeneration before faith and hope could exist in me.

After giving the characteristics of love, Paul spoke of three things—prophecies, languages, and knowledge—that would pass in the sense of disappear (I Cor. 13:8-13). At the time Paul wrote this Epistle, prophecies had not disappeared. God inspired Paul to give some New Testament books that had not yet been written. At the conclusion of the sacred Canon, languages disappeared. Languages, prophecies, and knowledge ceased to exist when their function had served their purpose. No one can prophesy as did the prophets of the Old Testament or the ones chosen to give us the New Testament Scriptures. There is a difference between prophecy, knowledge, and languages. Languages stopped before prophecy and knowledge. “Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues [languages], they will cease; if there is knowledge, it will be done away. For we know in part [ek, a partitive ablative, used with merous, ablative of meros, which means part] and we prophesy in part; but when the perfect comes [aorist active subjunctive of erchomai], the partial will be done away. When I was [imperfect middle indicative of eimi] a child, I used to speak [imperfect active indicative of laleo] as a child, think [imperfect active indicative of phroneo] as a child, reason [imperfect middle indicative of logidzomai] as a child; when I became [perfect active indicative of ginomai] a man, I did away [perfect active indicative of katergeo] with childish things. For now [arti, a time word, which means now, from now on, or at the present time] we see [present active indicative of blepo] in a mirror dimly [from ainigma, which means a puzzle or a problem], but then [tote] face to face [prosopon, what is before one’s eye]; now [arti] I know in part, but then [tote] I shall know fully [future middle indicative of epiginosko, to know exactly, to know completely, to know through and through] just as I also have been fully known [aorist passive indicative of epiginosko]. But now [nuni] abide faith, hope, love, these three; but the greatest of these is love” (I Cor. 13:8-13 NASB).

Greek grammar is important. Note the imperfect tense (4) and the perfect tense (2) in the above verse. The imperfect tense is used mostly in the past tense. It helps you see the course of the act. It passes before the eye the flowing stream of history. It dwells on the course of an event rather than just its occurrence. It may be either the progressive of description or the imperfect of duration. The perfect tense is completed action with a resulting state of being. It looks at both ends of the action.

The knowledge and prophecies of verse 8 were the special gifts given for early believers (I Cor. 12:28-30). Paul had just enumerated the characteristics of love when he stated the proposition, which includes three things: “Love never fails; but if there are gifts of prophecy, they shall be done away; if there are tongues [languages], they will cease; if there is knowledge, it will be done away” (I Cor. 13:8 NASB). The first word of verse 9, “for” (gar), gives the reason for the proposition. Paul stated that faith, hope, and love continue, but prophecy and knowledge shall be done with.

There is a contrast between knowing “in part” and then to “know fully” (I Cor. 13:12). The elements of faith, hope, and love abide now; but there will be no need for faith and hope in heaven, because we will be in the presence of the Lord. However, love will continue throughout eternity.

Knowing in part and prophesying in part stopped with the completion of the sacred canon: “but when the perfect [teleios, complete, refers to completion of Holy Scripture] comes, the partial [incomplete] will be done away” (I Cor. 13:10 NASB). The Greek word teleios in some places means perfect, but in the light of the context, “complete” is the better translation in this verse. There are four major interpretations of teleios. Some interpret it to refer to Jesus Christ. They suppose all these gifts are in force today, since Jesus Christ has not yet returned. However, that interpretation will not stand the test of the context. Others say it refers to eternity, because everything will be perfect in eternity; therefore, all these gifts are following us. However, that view will not harmonize with all Scripture. There are those who believe it refers to maturity. In some instances in the New Testament, it does refer to maturity; but that is not the teaching in this verse. In the light of the context, it refers to the completion of Holy Scripture.

The Greek verb used with prophecy and knowledge (katergeo) means to set aside, render ineffective, cancel, or destroy; in the passive voice, it means to pass away, be done with, or put an end to. In both instances, it is future passive indicative. It is a transitive (transitional) verb that needs an object to stop it. The time Paul wrote to the Corinthians was not then time for prophecy and knowledge to be superseded, because the Scriptures were not complete. The apostles were inspired to write other letters to complete the Scriptures. The Greek verb used with languages is a future middle indicative of pauo. It is intransitive. Languages required no object to stop them. The gift of languages stopped of themselves. No languages appear in I Corinthians 13:9-10. The Epistle to the Corinthians is not the conclusion of the Bible, but the last reference to the gift of languages is recorded in I Corinthians 14.

A young Christian without a workable knowledge of Scripture could be deceived by those who believe speaking in “tongues” continues. Their chief arguments to prove that speaking in “tongues” continues are taken from the following verses: (1) “For one who speaks in a tongue [language] does not speak to men, but to God...” (I Cor. 14:2 NASB). (2) “One who speaks in a tongue [language] edifies himself...” (v. 4 NASB). (3) “Now I wish that you all spoke in tongues...” (v. 5 NASB). (4) “But now, brethren, if I come to you speaking in tongues [languages]...” (v. 6 NASB). (5) “Therefore let one who speaks in a tongue [language] pray that he may interpret” (v. 13 NASB). (6) “I thank God, I speak in tongues [languages] more than you all” (v. 18 NASB). (7) “So then tongues [languages] are for a sign...” (v. 22 NASB). (8) “Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues [languages]” (v. 39 NASB). The young Christian would think these verses sound like Paul was stressing “tongues.” However, a person cannot determine the teaching by the sound. Sense is meaning, and sound is logic or rationale. Ezra read the word of God distinctly and gave the sense to the entire congregation: “And they read from the book, from the law of God, translating to give the sense so that they understood the reading” (Neh. 8:8 NASB).

An erroneous estimate of speaking in languages is corrected in I Corinthians 14. The Corinthian assembly is the only one labeled “fleshly and walking as men” (I Cor. 3 NASB). The fleshly-minded Corinthians prized the gift of languages. This sign-gift gave them importance in the eyes of people. Paul sought to correct this error by showing that telling the revelatory message is more important for the edification of God’s people. The gift of prophecy exceeds all other gifts except grace, faith, and love. Hope is the fruit of these three gifts. There would be no basis for hope apart from the revelatory message God has given.

Paul advised the Corinthians to “Pursue [present active imperative of dioko] love, yet desire earnestly spiritual gifts [matters], but especially [mallon, a comparative adverb] that you may prophesy” (I Cor. 14:1 NASB). The adverb mallon occurs three times in chapter 14. It means more, much more, better, better by far, to a greater degree, rather than, more fully, to a greater extent, or in a higher degree. (1) The proclamation of God’s message is superior to languages: “...but rather [mallon] in order that you may proclaim God’s revelation” (v. 1—translation). (2) Being able to teach the word of God is much greater than languages: “Now I desire all of you to be speaking in languages, but more than that [mallon] you may prophesy [proclaim the message]...” (v. 5—translation). (3) Paul could speak in languages to a greater extent than the Corinthians: “I am giving thanks to God, that I speak in languages more than [mallon] all of you; yet in an assembly I desire to speak five words with my understanding, in order that I may also instruct others...” (vv. 18, 19—translation).

Paul’s controversy followed his advice to the Corinthians to be deeply concerned about spiritual matters that they might proclaim God’s revelation: “For the one speaking in a language is not speaking to men but to God; for no one is understanding, in the Spirit he is speaking mysteries; but the one prophesying to men is speaking for enlightenment exhortation and comfort. The one speaking in a language is edifying himself; but the one prophesying [proclaiming the revelatory message of God] is edifying an assembly. Now I desire all of you to be speaking in languages, more than that you may prophesy; for greater is the one who is prophesying than the one speaking in languages, unless he may interpret, in order that the assembly may receive edification. But now, brethren, if I may come to you speaking in languages, what shall you profit, except I may speak to you either by revelation or in knowledge or in prophecy or in teaching” (I Cor. 14:2-6—translation).

There are two modes of address: (1) revelation and prophecy, and (2) knowledge and teaching. The objective for proclaiming God’s message is not to display one’s self but to profit the hearers. Prophecy, which is proclaiming the revelatory foundation, is the most important gift, because it edifies the assembly. Edification dispels ignorance. Revelation was a direct miraculous truth from God (Gal. 1:12). Knowledge was the unique gift of the ability to understand and use truth. Self-edification alone is not the believer’s goal.

Paul began illustrating his message with inanimate objects to show that languages were the least important gift. Instrumental music alone, like foreign languages without interpretation, offers nothing to the mind for edification. Unless the trumpet gives a distinct call, no one prepares for war. The Christian witnessing for the Lord should give a distinct message. The hearers cannot know what is spoken when the speaker declares an unclear message (I Cor. 14:9-12).

There are many voices in the world. As not one is without distinct meaning (I Cor. 14:10), every language also has a distinct meaning. If a person does not know the significance of the language spoken, he will be as a foreigner to his hearers. Since the Corinthians were zealots for spiritual matters, they should seek to abound in edifying the local assembly. Paul explained that languages are subordinate to prophecy (I Cor. 14:1-20). The apostle exemplified the truth he proclaimed about languages by citing from Isaiah’s prophecy concerning God’s people, the Israelites (Is. 28:11, 12 ). “It has been written in the law by means of foreign languages and a by means of other lips I will speak to this people, and so not even then will they hear me, says the Lord” (I Cor. 14:21—translation). Most of the Israelites were apostates, and they did not listen to the prophets. Professing Christendom may be likened to Israel in that period of history. Languages were for a sign. Israel always looked for a sign, and Gentiles seek wisdom. Israel heard neither her prophets nor the stammering lips of her captors. The Lord gave them another sign at Pentecost before 70 A.D. (Acts 2). The sign was language-speaking. Therefore, Paul drew this illustration from Isaiah to warn the fleshly-minded Corinthians.

Spiritual problems are solved only by spiritual treatment. Languages are a sign for unbelievers (apistos, unfaithful or unbelieving): “Therefore languages are for a sign not to the ones believing but to the unbelievers, but intelligible preaching is not to the unbelievers but to the ones believing” (I Cor. 14:22—translation). Signs are for doubting, not trusting, saints. The Corinthians were doubting believers like Thomas.

Paul’s instruction continued to emphasize edification (I Cor. 14:25, 26). Languages come within the laws that govern language. Truth is more powerful than signs and trumped up enthusiasm. Hysteria and frenzy are not of God. God gives us the power of self-control (II Tim. 1:7).