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BY DONALD R. WELBORN With the current sweeping tide of interest in and practice of "speaking in tongues," one feels pressed to re-investigate what God has said about the subject. Some things in this writing will be a repeat of statements and principles found in an earlier and companion pamphlet entitled "Baptism in the Spirit," by the same author. This writing, therefore, is sent forth with prayer that it will be a real help to the saints of God while they walk "as strangers and pilgrims" (Heb.11:13; I Peter 2:11) in this wilderness, "waiting for the coming of our Lord Jesus Christ" (I Cor. 1:7). The Bible, God's holy word, will be our court of appeal. The first mention of speaking in tongues, in the New Testament, is found in the closing words of our Lord to his disciples in Mark 16. The book of Acts chapters 2, 10, and 19 give us historical evidences of persons actually speaking in other tongues. And finally, in I Cor 12, 13, and 14 we find the last words on the subject recorded in Scripture. We must allow Scripture alone to judge human experience and not allow, as many have done to their detriment, human experience to interpret Scripture. The first experience of speaking in other tongues in the New Testament was in the context of the of the initial baptism in the Spirit. (See Acts 1:5). After the baptism took place, the disciples spoke with other tongues "as the Sprit gave them utterance" (Acts 2:4). The language of Acts 2:4 is very clear that "they were all filled with the Holy Sprit." A great deal of confusion exists in the minds of many over the difference between "baptism in the Sprit" and being "filled with the Sprit." The baptism (as the subject relates to the Holy Spirit) took place on the day of Pentecost, about ten days after our Lord's ascension. However, being filled with the Holy Sprit can be seen as a real experience both before and after the Pentecost of Acts 2. See Luke 1:15, 41, 67; 4:1, for incidents of persons being filled with the Spirit before Acts 2. Many others can be found in Acts after the day of Pentecost of Acts 2. We should notice that the context of Acts 2 reveals several things. First, we learn that the disciples were unified mentally and geographically (with one accord and in one place - Acts 2:1). Next, something came from heaven (a sound as of a rushing mighty wind - Acts 2:2). This was an extraordinary event. It was an outward as well as an initial signal or indication of the Holy spirit's presence falling upon the assembled believers. In John 14:16, 17, 26; 15:26, Jesus had promised the disciples He would send the Holy Spirit and now that promise was fulfilled. It is rather significant that Peter in Acts 11, a considerable time later, told the brethren at Jerusalem that the experience of Cornelius was like the one they (the disciples) had in Acts 2. The Spirit "fell on them, as on us at the beginning," said Peter (Acts 11:15), and it was then in Caesarea (Acts 10) that he remembered the word of the Lord Jesus who had said "you shall be baptized in the Holy Spirit" (Acts 1:5; 11:16). The subject of "baptism in the Spirit" is fully developed in seven passages in the New Testament. They are Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; I Corinthians 12:13. The subject developed in those passages is not baptism "of" the Spirit or baptism "with" the Spirit BUT rather baptism "in" (Greek - EN) the Spirit. Each of the afore-mentioned passages will bear out the proof of baptism "in" the Spirit, stating or directly implying that Jesus is the baptiser and the Holy Spirit is the divine person "in" whom we as believers are baptized, all of us. All saved people in this "dispensation of the grace of God" (Eph.3:2) have in one Spirit been baptized unto one body (I Cor. 12:13 - Greek New Testament). Prior to "the baptism," the disciples were one mentally and geographically, BUT since then they were one spiritually, members of one body, the church (I Cor. 12:12-13; Rom. 12:4-5; Eph. 1:22-23; 4:4; Col. 1:18, 24). This "one body" is the church Jesus said He would build in Matthew 16:18. Now, let us take note of something else in Acts 2. "There appeared unto them cloven (divided) tongues like as of fire, and it sat on each of them (Acts 2:3). This as well as the "sound from heaven" was a tremendous phenomenon. Perhaps suggesting that they were, by the Spirit of God, going to be empowered to speak in more than one language "the wonderful works of God" (Acts 2:11). Peter relates this event to the prophecy of Joel (Joel 2:28-32) by saying "this is that which was spoken by the prophet Joel" (Acts 2:16). Further, we observe that "they were all filled with the Holy Spirit, and began to speak with other tongues as the Spirit gave them utterance" (Acts 2:4). (Emphasis is the author's). Notice well that the Holy Spirit inspired Luke, as he recorded those incidents, to connect speaking with other tongues with being "filled with the Holy Spirit." It is rather apparent that the initial experience of speaking with other tongues was only after "they were all filled with the Holy Spirit" (Acts 2:4). When reading the First Corinthian letter, a person does not get the impression that the members of the church of God at Corinth were "all" filled with the Holy Spirit. Their action seems to indicate that they were filled with self rather than the Spirit. In Acts 2 any language barrier that existed was dissolved through the utterances given by the Spirit. However, in Corinth, a language barrier was erected by their speaking in tongues. This could not have been the work of the Holy Spirit, bringing confusion to the assembly. God is not the Author of confusion (I Cor. 14:33). At Corinth, languages (human languages) were being spoken that were not understood by the assembly. Such action promoted confusion and barbarianism and brought about a stern rebuke from the Apostle Paul (I Cor. 14). It should be remembered that in Acts 2 the disciples spoke not only in the various languages (Greek -- GLOSSA) of the Jewish people thus gathered that day "out of every nation under heaven" (Acts 2:5), but in their own particular dialect (Greek -- DIALECTO). A notable miracle indeed! Imagine, Galileans speaking languages they had never learned before and even more than that, speaking those languages in the dialect wherein those Jews were born. God's Holy Spirit provided a miracle to arrest the attention of thousands of Jews in Acts 2. The fact that some Jews from Galilee were able to frame (pronounce) the words in the specific dialects of the foreign Jews caught the attention of the multitude. The Jews of Galilee could have learned the various languages of those nations listed but their dialect would have been obviously different. I visited seven different countries in the spring of 1974 and heard my own native tongue spoken in each of them. However the dialect was different. I have a good friend from Nazareth, Israel, who speaks English but his dialect is far different from mine. However one day in "downtown" Damascus, Syria, I heard English being spoken with a southern United States dialect. Though I could not see the individual speaking that "good ole" English for the enormous crowd, I was certainly interested in meeting that person. We had the same dialect. When I finally got through the crowd and met him, I learned that he was from Georgia, U.S.A. and was stationed there with the United Nations Peace Keeping Corps. He was a radiant Christian and we went through some of the streets of Damascus for a brief time enjoying fellowship as I journeyed through the city on my guided tour. The incident in Jerusalem was similar. The foreign Jews were amazed that Galileans could say words in their "own dialect, wherein they were born" (Acts 2:6-8). This, as previously mentioned, was the attracting feature of their speaking with other tongues. It gave Peter a wonderful opportunity to preach the gospel and about three thousand souls were saved as a result. It must be remembered that the tongues spoken of in Acts 10 and 19 were obviously the same miraculous type referred to in Acts 2. If not, where is the information to guide us in our understanding? It is never the way of the Spirit of God to confuse God's saints. The narrative contained in the book of Acts is one constant flow of divine truth. Acts is primarily historical and the epistles are primarily didactical, though some history is in the epistles and some doctrine is in Acts. The tongues of Acts were human languages miraculously spoken "as the Spirit gave them utterance." If not, how then would Peter have known that God had given the like gift to the Gentiles that he gave to them (the apostles)? (See Acts 10 & 11). There is not even the slightest hint that the tongues of Acts 10 and 19 are any different from those of Acts 2. Having considered the subject of tongues in Acts, let us now move more fully into the Corinthian letter. The tongues spoken of in I Corinthians 14 were of two natures: The supernatural gift of the Spirit and naturally learned languages. Obviously, both of these were human languages. The tongues of I Corinthians 14:22 were for a sign agreeing with what our Lord said in Mark 16:17 about signs in relation to tongues. The sign gift of tongues was a "manifestation of the Spirit" (I Cor. 12:7). Naturally learned languages are the tongues that occupy most of the chapter. You will notice that many instructions were given in I Corinthians 14 with reference to speaking in tongues. These were given primarily in view of believers who spoke in a language foreign to those who made up the local assembly. There was to be no confusion in the assembly and all were to seek to edify the assembly. However, anyone who was speaking, praying, or singing in a language unknown to the assembly would not be edifying it. God could understand him and he could understand himself and even be edified (I Cor. 14:2,4), but this was not God's purpose of spiritual ministry in the assembly. The purpose of spiritual ministry in the local assembly was "to edification, and exhortation, and comfort" (I Cor. 14:3). The entire assembly was to be edified through the proper function of spiritual gifts (I Cor. 14:4, 5, 12, & 26). A spiritual gift can be defined as"A DIVINE ENDOWMENT AND ENABLING OF THE SOVEREIGN SPIRIT OF GOD IN THE LIFE OF THE BELIEVER GIVEN IN GRACE FOR THE EXPRESS PURPOSE OF FURTHERING THE SPIRITUAL GROWTH AND DEVELOPMENT OF OTHER FELLOW SAINTS TO THE GLORY OF GOD"(Rom. 12:6-8; I Cor. 12:1-11; Eph. 4:7-13; I Peter 4:10-11). No instructions would have been necessary if God the Holy Spirit had given the tongues dealt with so extensively in I Corinthians 14. Please notice that no instructions were given to the believers in Acts 2. None were needed! God the Holy Spirit was in control and giving utterances to the glory of God. You can be sure that it was not God causing the Corinthians to speak a tongue in the assembly unknown to all. Nowhere in New Testament Scripture did God give a tongue (language) or a dialect to a saint to speak words that he (the saint) did not understand, even though some professed believers testify to the contrary. The saints of the first century who had the gift of tongues used their own minds and thought processes to speak "as the Spirit gave them utterance." How decidedly different are the tongues of today. Gibberish, nonsense, and confusion are standard and yet such is attributed to God. Where then can we find Biblical order and the genuine evidence of the Holy Spirit gift of tongues in our present day? Nowhere! The gift passed on as the apostolic age passed (see I Corinthians13:8-13). In I Corinthians 14:2, the expression "in the spirit" is the translation of PNEUMATI (dative, singular of PNEUMA) and should be rendered "in Spirit" since there is no definite article (the). In Acts 2:4 the believers "were all filled with the Holy Spirit" (emphasis is the author's) and the definite article (the) is present in that statement from the Greek New Testament. It is obvious, therefore, that the Holy Spirit is being spoken of in Acts 2:4 and the believer's spirit in I Corinthians 14:2. We must understand that the "tongue" of I Corinthians 14:2 is not an utterance given by the Holy Spirit. It is not the ministry of the Spirit of God to confuse people; for the verse indicates no man "understandeth (Greek--AKOUEI for hears) him." In his own spirit he speaks mysteries. The mysteries were not mysterious to the speaker but to the hearer. He was speaking a learned language but it was foreign to all in the assembly. God understood him and he was edified but the assembly did not understand the utterance and therefore was not edified. Such is contrary to the will of God and one of the main purposes of spiritual ministry in the local assembly ---that the church may receive edifying (See I Cor. 14:3, 4, 5, 12, 17, 26). Barbarianism is promoted by tongue speaking that is not understood by the hearers, "therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me (I Cor. 14:11) Some have thought that I Corinthians 14:14-15 teaches that the individual who prays in a tongue (Greek---GLOSSA) does not understand what he is praying. Nothing could be farther from the truth. These verses do not present a "private devotion" situation of making utterances unknown or not understood by the speaker as some modern day advocates of tongues declare. However, they do present a situation in which the person praying in the assembly is having a spiritual contact with God that he himself understands but is not understood by other fellow saints. Verse 16 makes clear that others are involved and are expected to understand what is uttered. Nowhere in the New testament Scriptures do we have any instruction about speaking in "tongues" in private. It was always a public matter! The word translated "understanding" (K.J.V.) comes from the Greek word NOUS meaning mind (the intellectual or understanding organ of the body). Paul is saying that if he did pray in a tongue, his spirit (that part of his being which communicates with God - Rom.8:16) would be praying but his mind (that part of his being that communicates with others) would not be bearing fruit. The fruit bearing is with a view to others as the context clearly shows. Prayer must be spiritual as well as intellectual if we are to please God and others are to understand what we are saying and be able to say "amen" at our giving of thanks (I Cor. 14:16). "For thou verily givest thanks well, but the other is not edified." (I Cor.14:17) In I Cor. 14:14-15, Paul is referring to a human language that he himself knows and understands, but is unknown to the assembly. He is not saying that he does not understand what he is saying! In closing this little message on the subject of tongues, we shall prove to our own satisfaction from the Bible that tongues (as a gift of the Holy Spirit) ceased when the Scriptures were completed in the first century. From I Corinthians 13:8-13 we see a contrast of things that are "now" with the things that shall be "then." In verse 8 we will notice that neither prophecy nor tongues (languages) nor knowledge will fail, cease, or vanish away. It is the gift of prophecy, the gift of tongues, and the gift of the word of knowledge that will be "done away." They were needed in the beginning days of establishing the church in a hostile world. At the time that Paul was writing to the Corinthians, very little New Testament Scripture had been written. The infant church was dependent upon God to progressively reveal His mind and will by means of various spiritual gifts such as prophecy, the word of wisdom, the word of knowledge, tongues, etc. Also letters from Paul and others began to increase. Those letters were Spirit-inspired (breathed of God) writings for Christian instruction till all Scripture would be complete . A completed Scripture was given in order that "the man of God might be perfect (entirely suited; complete in accomplishment; ready) thoroughly furnished unto all good works" (2 Tim. 3:15-17). No further revelation would be needed whether by prophecy, word of knowledge, word of wisdom, or tongues. The Bible, God's holy word, is sufficient to equip and furnish us until the consummation of the age. That which "is perfect" (I Cor. 13:10) was to take the place of that which "is in part." The word "part" in verse 10 is a translation of the Greek word MEROUS (a part, portion, division of a whole) and refers to knowing in part and prophesying in part in verse 9. Verse 11 gives three aspects of human intelligence; speaking, understanding, and thinking (reasoning). These three parallel the gifts mentioned in verse 8. Prophecy was to be spoken, tongues (as the spirit gave utterance) were to be understood (see I Cor. 14:14-20 and notice the frequency of the word understanding), and knowledge (word of knowledge - I Cor. 12-8) was to be reasoned (thought). These three things are linked with childhood and parallel the infant church. In verse 12, "now" is contrasted with "then" and this time an enigma (Greek-ANIGMA, translated "darkly" in the K.J.V. and meaning something obscurely expressed or intimated) is in contrast with "face to face." Notice that "face to face" in Scripture does not imply actually seeing God BUT receiving from God a full revelation, "as a man speaks to his friend" (Ex. 33:11). It should be mentioned that the word "perfect" in verse 10 is in the neuter gender and does not refer to Christ but to a full revelation. The expression "face to face" is first mentioned in the Bible in Genesis 32:30 and must be understood as God revealing something to Jacob. It did not mean that Jacob actually saw God's face because God said to Moses "thou canst not see my face: for there shall no man see me and live" (Ex. 33:20). However, it did mean that God clearly spoke to Jacob and this is to be understood from a statement made in Exodus 33:11, "and the Lord spoke unto Moses face to face, as a man speaketh unto his friend." (See Duet. 5:4-5, 22-27: Num. 12:6-8: 14:13-14.) In I Corinthians 13:13 we notice what is going to abide; faith, hope, love. These three will continue until we meet our Lord in the air (I Thes. 4:16-17) and then faith and hope will no longer be needed, they will give way to sight. (See John 20:29; Rom. 8:24-25). In I Cor. 13:8-10 we see the things which shall be done away - in verse 13 that which abides (remains). It will be well to note in closing that in each of the three chapters of Acts where tongues were spoken there was a Jewish connection. In I Corinthians 1:22 we see the Jews require a sign and in I Corinthians 14:21-22 we see God's answer to their requirement. Tongues supernaturally given by the Holy Spirit were for a sign to unbelieving Jews. The student of scripture who "rightly divides" the word of truth will realize that tongues as a sign gift passed away in the first century when scripture was completed (that which is perfect - I Cor. 13:10) and the modern day tongues are a counterfeit of Satan whether imbibed by a Christian or non-Christian. There is sufficient proof from medical journals that people can speak syllables when the voluntary nervous system (from the brain) becomes subject to the involuntary system. This involuntary system is called the autonomic nervous system. It is the system that can function whereby a person may utter syllables and sounds that are not intelligible or voluntary. It can be self induced or brought about by means of Satanic power. Many religious sects in the world today have "tongues" without any connection to Jesus Christ. Modern "tongues" are not of God! The gift ceased in the first century. The need passed and now we have God's FULL revelation to man, the Bible. Thanks be unto God for such a wonderful gift that will abide forever (I Peter 1:23) D. WELBORN ADDENDUM The following is a comparative analysis of the tongues of Acts and I Cor. 14. This is given to enable the reader to better understand the doctrine of tongues. The languages of both Acts and I Cor 14 were human languages. The difference being from their primary source. In Acts 2, 10, and 19 they were supernaturally induced and in I Cor 14 they were humanly acquired and carnally spoken.
Bear in mind sign gifts needed neither rules nor development but service gifts (PERMANENT GIFTS) must be developed the rest of our lives. In chapter 14 the Apostle is not comparing two gifts of the Holy Spirit. He is showing that telling forth a message from the Lord (PROPHECY IN THE SECONDARY SENSE) is of more value than any language spoken that is not understood. DRW |
