What about Speaking in Tongues?

I thank Pastor McKissic and Baptist Press for making us aware that the issue of Charismatic Tongues http://www.bpnews.net/bpnews.asp?ID=24005 is not yet settled. I also thank The Pathway for printing the story and making the issue published. I looked through my recent articles and sermons and I realized, much to my surprise, that I have not addressed this issue in a long time.


The Bible uses 6 Greek words that the translators of the King James Bible translated into the word “tongue” or “tongues”. The main word in dispute is the term “glossa” used 50 times in 47 verses. It has a variety of uses from the tangible tongue as in Mark 7:33 and the intangible speech as in Acts 2:4.


For our study we will focus on those verses which use the term glossa to refer to intangible speech. The question arises, what speech? The main areas of dispute occur within the books of Acts and 1Corinthians with an additional verse in Mark 16:17.


Much of what people call Tongues has been defined by the Pentecostal and Charismatic Churches. Since there is a whole group of churches that claim to be Pentecostal churches it bears our examination to determine if they are truly after the order of the events on that Pentecost when the Holy Ghost was given.


To properly examine the Pentecostal position on Tongues we should first look at the references in Acts. The major account occurs in chapter 2 on the day of Pentecost.


What happened on Pentecost when the Holy Ghost filled the people assembled in Jerusalem? Because of a lack of space here, I will not quote the entire chapter, but I do want to draw your attention to the main passages and compare them to the Pentecostal churches of today.


Act 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place.
Act 2:2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.


Do Pentecostals experience the sound of a rushing mighty wind filling their churches? No.


Act 2:3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.


Do Pentecostals experience visible cloven tongues like fire resting on each of them? No.


Act 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.


Pentecostals claim that this happens, “These early “Pentecostals” believed they were experiencing the same infilling of God’s power as the apostles did on the Day of Pentecost.” but investigate the Scriptures further:


Act 2:5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
Act 2:6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
Act 2:7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
Act 2:8 And how hear we every man in our own tongue, wherein we were born?


Pentecostals speak in unintelligible languages. Their “tongues” are ecstatic utterances . In fact they try to blend unconnected Scripture found in 1Corinthians with the events in Acts. Read Acts 2 then read 1Corinthians 14 and it is easy to see there are two different events being addressed.


For being called Pentecostal they don’t measure up to the events that happened on Pentecost.


Tongues as found in Acts chapter 2 are clearly known languages. It even tells us that the disciples were speaking in the specific dialect (dialektos) of the hearer (Acts 2:8). To make the point even clearer it gives us the people groups represented:


Act 2:9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
Act 2:10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
Act 2:11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.


Acts 2 should not be used by anyone wishing to speak in Charismatic Tongues. It is nothing more than a newspaper account of the events at Pentecost when the Comforter was given to the Jews. But Jesus did not just promise the Holy Spirit to the Jews.


In Acts 10 we see another account of speaking in Tongues. Again I will not quote the entire chapter but it would be beneficial for you to read it. The central verses about this issue are:


Act 10:44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
Act 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
Act 10:46 For they heard them speak with tongues, and magnify God. Then answered Peter,
Act 10:47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
Act 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.


When the circumcised Jewish Christians saw the same event happen to uncircumcised Gentile Christians that happened to them, it was incontrovertible evidence that the Holy Ghost was given to all believers.


From this account, it would be reasonable to understand the Gentiles through the Holy Ghost probably spoke in Hebrew. This would be consistent with the Acts 2 account. It would also not be a springboard from which to support the Pentecostal or Charismatic definitions of Tongues.


The final Acts passage is found in Chapter 19.


Act 19:4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
Act 19:5 When they heard this, they were baptized in the name of the Lord Jesus.
Act 19:6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
Act 19:7 And all the men were about twelve.


Again in this account there is no ground from which to launch a journey into the Charismatic movement. This was the giving of the Holy Ghost as in the previous passages and tongues were the demonstration of the power of God to reach all people. This is what the Mark 16:17 passage was talking about.


By looking back there is nothing in Acts or Mark to support the idea of an unintelligible prayer language or an ecstatic utterance. There are no rules and no precedents from which to establish a doctrine or a practice of speaking in tongues today. There are no churches which are truly experiencing the events that happened on Pentecost. That means there are no truly Pentecostal churches.


The major part of the debate on Charismatic Tongues comes from the book of 1Corinthians. This book bears some background. Of all the books of the Bible, 1 and 2 Corinthians, the books written to spiritual babies , are where we find this subject. This is the church of which Paul said:


1Co 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
1Co 3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
1Co 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?


This passage shows, by Paul’s own admission, that this book is written as spiritual milk, not spiritual meat. It does not mean the book is any less inspired. It is just as much the infallible inerrant Word of God as is Genesis or Galatians. What it does mean is that Paul is here addressing issues you do not need to address in a spiritually mature church. It does not make the information found in 1Corinthians less powerful but it does give us the setting and the audience for what we are about to study.


Another point of note: this issue must be understood within the context of the Corinthian church. Paul was addressing problems and correcting issues that were leading the Corinthian church down the wrong road.


What we find on Tongues here must be defined and understood by the other information surrounding it. We should never use our own definitions and biases when approaching the Scripture. As best we can, we must study the meaning in the context to get the proper application to our lives today.


Finally, before we study this issue, we need to understand we are talking about an issue that is not considered a doctrine of division. If we were arguing about the Deity of Christ or the Trinity, that would be a significant issue if we did not agree. We can disagree about Tongues and still embrace each other as brothers in the fellowship of the believers. Your stand on Tongues will not determine your Salvation. There are some that believe it does, but I do not believe they are Southern Baptists.


With that having been said, we are ready now to explore this issue. The first mention of tongues is in chapter 12. Chapters 12, 13, and 14 mention tongues or glossa repeatedly and since the term “tongues” has a tainted understanding, I will substitute the word glossa.


1Co 12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
1Co 12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.


Paul is now going to instruct the Corinthians about spiritual gifts, administrations, and operations. The term “gifts” in 12:4 is the Greek word “charisma”, a spiritual endowment. “Administrations” in 12:5 is the Greek word “diakonia” from which we get our word deacon, and it means a minister, or a servant. “Operations” in 12:6 is the Greek word “energēma” and it is used only 2 times in the New Testament, here and in 12:10 translated “working.”


The next few passages lists several of these items that are given to every man to profit everyone. Notice how it says one gets this, and another gets that. According to how they are listed, no one gets more than one:


1Co 12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
1Co 12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
1Co 12:10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of Glossa; to another the interpretation of Glossa:
1Co 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.


The items mentioned are: Word of Wisdom, Word of Knowledge, Faith, Gifts of Healing, Working of Miracles, Prophecy, Discerning of Spirits, Diverse Kinds of Glossa, and Interpretation of Glossa.


It is interesting that the only one of these gifts that we are disputing as Southern Baptists is the Diverse Kinds of Glossa. We are not investigating the “Word of Wisdom” or the “Working of Miracles.” Those issues seem to be settled as Southern Baptists – even without the Baptist Faith and Message addressing them directly. Some things make you want to say, “Huh.”


The next passage in chapter 12 that mentions Glossa is:


1Co 12:28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of Glossa.
1Co 12:29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
1Co 12:30 Have all the gifts of healing? do all speak with Glossa? do all interpret?
1Co 12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.


The church has people gifted with various abilities and talents, spiritually endowed to help guide the people in developing a proper relationship with God. Notice how in chapter 12 the gift of Glossa is always followed by the interpretation of Glossa. Does this sound like ecstatic utterance to you? Does it sound like a private prayer language? No. Does it sound like the gift involved known languages? Yes.


Do you really want us to believe the Corinthian people were so developed in their spiritual maturity that they needed guidance in the super spiritual issues? Notice too how teacher is always mentioned in a superior position to Glossa.


Chapter 12 sets the stage to understand the use of Glossa in Chapter 13. Glossa is only used twice:


1Co 13:1 Though I speak with the Glossa of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.


1Co 13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be Glossa, they shall cease; whether there be knowledge, it shall vanish away.


We would all agree the main focus of this chapter is not Glossa but Agape (Love). This chapter is known as the love chapter and it was written to spiritual babies who did not know what true love looked like.


Some people have used some verses from this chapter to try and prove that Glossa has ceased. They use 13:8 quoted above and:


1Co 13:9 For we know in part, and we prophesy in part.
1Co 13:10 But when that which is perfect is come, then that which is in part shall be done away.
1Co 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Co 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Co 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.


The question to be answered is, “What or who is “that which is perfect”?” Some say it refers to Jesus and His Second Coming, others say it is the completion of the Bible. Those who say it is the Bible use this passage to say that since the Bible has come, Glossa has ceased. If this is true then according to verse 8 prophecies, Glossa, and knowledge will all cease.


People who support this position say yes, special prophecies and special knowledge have ceased as well as Glossa. They see the completion of Canon ending the need for the special gifts used to verify the message.


No matter what your position is on Glossa, I believe we can all agree, this chapter does not contain any doctrine to use in building a case to define it. So far we have examined the entire New Testament on the Glossa issue and of the approximately 260 chapters found in it, only one chapter, in a book written to a bunch of spiritual babies, even addresses it.


Do not misunderstand what I am saying. Biblical Truth is still just as powerful when only mentioned once, but I do find it very interesting.


Now let’s examine this one perplexing chapter. Remember we must understand the difficult verses on Glossa based upon the information we have already been given. What have we been given so far?


So far we have Glossa meaning known languages that either do not need an interpreter, as in Acts, or that have the ability to be interpreted. In either situation it does not fit the current Pentecostal or Charismatic method of ecstatic utterance. It also does not fit the “private prayer language” definition. We must use the previous information to help us understand the unknown when we address Glossa from chapter 14.


One reoccurring word that the translators added actually adds more confusion than clarity. That is the word, “unknown”. For the sake of clarity we will omit the words added by the translators and I also continue using Glossa in place of tongues.


Seeing the importance of this one chapter on this issue, and considering the space necessary to address this issue properly, I have given my commentary on this entire chapter in an earlier article. Please read the article several times in it’s entirety before continuing in this document.


For those where the link does not work please type this into your browser:


http://theundershepherdsobservations.blogspot.com/2006/10/what-about-1corinthians-14-speaking-in.html


Notice how the term Glossa is set in this key passage:


1Co 14:21 In the law it is written, With other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
1Co 14:22 Wherefore Glossa are for a sign, not to them that believe, but to them that believe not: but prophesying not for them that believe not, but for them which believe.
1Co 14:23 If therefore the whole church be come together into one place, and all speak with Glossa, and there come in unlearned, or unbelievers, will they not say that ye are mad?
1Co 14:24 But if all prophesy, and there come in one that believeth not, or unlearned, he is convinced of all, he is judged of all:
1Co 14:25 And thus are the secrets of his heart made manifest; and so falling down on face he will worship God, and report that God is in you of a truth.


Look how verse 22 says Glossa are for a sign to unbelievers. Then in the next verse it gives an illustration about an unbeliever seeing Glossa spoken and thinking they are mad. Does that strike you as strange? If the Charismatic were asked to explain verse 22 they would say ecstatic utterance is a sign to convince the unbeliever of the presence of the Holy Ghost. But ask them to explain 23 and they start getting confused because here is the perfect opportunity to show a sign to the unbeliever and we are being discouraged from doing it. That is one of the reasons why I have chosen the vocabulary as I have in the commentary. It just makes sense.


Also notice how this reads:


1Co 14:2 For he that speaketh in an Glossa speaketh not unto men, but unto God: for no man understandeth; howbeit in the spirit he speaketh mysteries.


1Co 14:27 If any man speak in an Glossa, by two, or at the most three, and by course; and let one interpret.
1Co 14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.


If no man understands, how does one interpret? In the Charismatic Tongues version the “interpretation” is just as spontaneous as the speaking of “tongues”. This works contrary to the rule given in verse 28. The only way for this to be understood is if Glossa is a known language. So what about verse 2? “No man understands,” is referring to no other man, else how could all verses compliment each other?


Charismatic Tongues is not rooted in Scripture. The roots are elsewhere and I have alluded to them above. By the admission of the Pentecostals themselves, the real spread of Charismatic Tongues did not occur until 1906 from the Azusa Street mission. Up until that year, Charismatic Tongues was not found


Additional readings can be researched here:

http://www.sendrevival.com/history/azusa_street/


Please notice these links are not to Southern Baptist versions of what happened. They are from the people that are actually in the movement.


Is there any room for people who speak in Charismatic Tongues in Southern Baptist churches? Yes! As I said before, speaking in Tongues is not to be a point of division. It does not make a person unsaved or unable to be used by God for His Kingdom.


I hope you realize that Charismatic Tongues is not Scriptural and it is not necessary for an abundant life and ministry filled with the power of the Holy Ghost.


1Co 14:1 Follow after charity, and desire spiritual, but rather that ye may prophesy.

Keep studying Scripture!

What about 1Corinthians 14? (Speaking in Tongues)

Note to the reader. This blog entry is not to be read as a replacement for Scripture but it is only a commentary on one of the most misunderstood chapters of the Bible.

In order to read this information properly you must have first read 1Corinthians chapters 13 and 14 prior to reading this commentary. It would also be best to read your favorite version of the Scriptures before and after you read this commentary.

I have not strictly followed the Greek, word for word, but I have added intent and nuance in with the content of the verses.

I encourage you to send me your comments. No comments are posted but they are received and reviewed. If you send me an email, I will respond. Thank you.

1Corinthians 14

1 Pursue Love and desire spiritual gifts, but give preference in your pursuits and desires to proclamation of the Word of God.

2 Because when you use your Native Language the people can’t understand you – God can – but no one else will understand what you are saying even though you are speaking spiritual hidden doctrine.

3 In contrast, when you proclaim God’s Word in a language they can understand, you teach, and encourage, and comfort.

4 He that uses his Native Language develops ideas in a way that is comfortable to him in that language, but he that proclaims the Word of God in the understood language teaches the church.

5 I wish that you all were multi-lingual, but my preference is for you to use the language of the hearers to proclaim the Word of God: The person that uses the appropriate language to proclaim God’s Word is more beneficial to the Kingdom of God than someone who speaks their own Native Language, unless, of course, there is an interpreter who puts that foreign language into a language that is easily understood, so the church may receive the instruction.

6 Now brothers, let me present this idea with an illustration: If I come into your church, and I am speaking my native language, what benefit will you have from that? Unless I gave you a revelation, or a special understanding, or a proclamation of God’s Word, or doctrine extracted from God’s Word in a language you understood?

7 Even things without voices follow the same logic. If a flute or a harp makes noises that are not understood by the hearer, how will the hearer know what is happening?

8 If a battle bugle is blown in a way that makes indiscriminate sounds, how will the army know to obediently run toward the enemy to attack?

9 This is the exact picture to remember if you use your Native Language for your comfort but you don’t say words that are easy for the hearer to understand. How is that person of a language different than yours suppose to understand you? All you end up doing is passing a lot of hot air over your lips.

10 There are many different languages and dialects in the world and every one of them is important.

11 They are important because they are tools with which to reach the people that use them. If I don’t use the proper language with the proper people there will be no benefit.

12 This has direct application to your situation – you think that your ability to speak other languages makes you appear more spiritually mature, but if you were truly spiritually mature you would seek to teach the Word of God in a language that was easy to understand.

13 That is why those of you who know more than one language should pray and ask God’s help to interpret from one language to another clearly and accurately.

14 Because if I even pray out loud in my own Native Language, I may be praying with my whole heart and soul, but those listening to me will not understand me.

15 What should I do in this situation? I should do both. I pray in my thoughts using my native language but what comes out of my mouth are words that are easy for the listener to understand. When I sing, I will sing with my whole heart but the audible words I sing will be easy for the listener to understand.

16 It that were not the case, and I was giving a blessing from my heart with my Native Language, how would a person who does not understand my speech participate with me by saying, “Amen” at the appropriate times, seeing he does not understand what I am saying.

17 You may be very skilled at praying in your Native Language but the other people present not instructed by what you say.

18 I thank God I am better skilled as speaking other languages more than any of you (because you do not know what to do with them.)

19 Even though I have this superior skill compared to you, I would rather speak five words in a language the people understand so I can teach them God’s Truth, than to speak ten thousand words in my Native Language that – although it may sound good – it is without value.

20 Brothers you need to have mature wisdom in understanding this matter: In the matter of hurtful behavior (which is what you are doing by excluding someone by your choice of language) you should be as innocent as a child. You need to have a mature perspective on this matter.

21 The Old Testament law says: With other mouths and other lips will I speak to this people and even if I use people of other cultures to bring the Word of God, you will not receive it, says the Lord

22 That’s why speaking in your Native Language is primarily for the evangelism of unbelievers as compared to proclaiming doctrine from God’s Word which is primarily focused on educating the believer.

23 For example, if a group of believers all gathered into one place, speaking their Native Languages (let’s say Hebrew), and someone walks in who does not understand that language (let’s say Greek) or even if they use unfamiliar vocabulary – that Greek visitor will think you are crazy – speaking jibberish.

24 Use the same illustration and instead of everyone speaking their own Native Language (let’s say Hebrew), they were proclaiming the Word of God in the common Language (let’s say Greek) then an unbelieving Greek person walks into the meeting, or someone unfamiliar with Christ, then he becomes convinced by everything he hears by doctrine he can understand. The very thoughts and intents of his heart are judged by the Word of God he hears proclaimed in a language he understands.

25 The very secrets of his heart are unlocked and are laid bare; and when that happens, he will fall on his face and worship God, and it does not stop there, he will tell others that God is indeed in you.

26 Since this is the case, how is it my brothers that when you come together each of you is doing your own thing, in your own favorite language? This person is singing, this person is teaching doctrine, this person is speaking their Native Language, this person is revealing biblical truth, and this other person is interpreting another language. This is not the right way to assemble as a church body. You should come together to build each other up.

27 To help eliminate the confusion, here are a few practical rules to follow – If anyone wants to speak in their Native Language, that’s fine, but limit the number of people who do to just two or at the very most three. The speaker must have someone present when they are speaking to interpret what is being said into a language that is easily understood by those present.

28 If you want to speak your Native Language and you look around and do not see anyone there who knows your Native Language, and the language of the hearers, and is able to interpret properly from one language into the other language, then you are commanded to not speak in your Native Language in the church – you can think it, but don’t say it.

29 If you are authorized to proclaim the Word of God in a lesson, there can be two or three teachers too – when someone is teaching, the spiritually mature are to examine what is said in the light of the Scriptures and evaluate it’s accuracy.

30 If in the course of teaching another spiritually mature person is used of God to add a point or to enhance the lesson, then the teacher should allow that person to say what God has laid on their heart.

31 Everyone can say what God has laid on their heart as long as you speak one at a time so everyone can hear, understand, and learn and everyone will be comforted by it.

32 All the truly spiritually mature people are able to control themselves, this is not something that is out of their control,

33 Because God is not the author of confusion, God is the author of peace and all the truly Christian churches should be filled with peace.

34 Do not permit women to proclaim God’s Word in the church assembly, because it is not permitted that they exercise power, control, or authority over men, but they are to be submissive to God through submitting to the men in leadership, just as the Law says.

35 If a woman, in the course of the assembly at church, has a question about the information being taught, instead of interrupting the speaker, and by it interrupting the proclamation of the Word of God, it is better if she asks her husband at home and avoid the disruption. If a woman does interrupt the sermon to ask a question, it will cause her shame and embarrassment as well as shaming her before God by interrupting His work.

36 I am giving you these rules to govern your assemblies because the Word of God did not come to you exclusively and it sure wasn’t invented by you. It came from God for everyone.

37 If you believe yourself to be spiritually mature, or if you are acknowledged as a preacher of the Word of God, then I encourage you to examine what I am telling you in the light of Scripture, and see if they stand. They will stand because I am writing the commandments of God.

38 If you choose to ignore these commands, you can do that, but it does not reduce the fact that they are from God.

39 In the light of the information I have just discussed, please grow in maturity so that you may proclaim and teach God’s Word to God’s people using God’s methods; don’t prevent someone from using their Native Language but use it for the Glory of God.

40 All things must be done in a decent and orderly manner.