Tongues Are a Sign

By

David McConnell

Preface

From the vantage point we have today it may be difficult for some to appreciate the situation that existed among ethnic Jews as the time of the Christian era drew near.  Israel had been under the domination of various Gentile rulers for centuries except for brief periods during which Israel rebelled and gained independence, but only for a relatively brief time.

In the 6^th century before the Christian era Daniel prophesied that four world kingdoms would appear followed by the establishment, by God, of a kingdom that would last forever.  Those kingdoms were the Babylonian kingdom under Nebuchadnezzar (the kingdom of gold), the kingdom of the Medes (the kingdom of silver), the kingdom of the Persians (the kingdom of bronze), and the kingdom of the Greeks (the kingdom of iron and clay).[1]

After the death of Cyrus his kingdom broke into four subkingdoms under his four generals.  Ultimately two of those kingdoms became the more prominent and are mentioned in the book of Daniel due to their particular bearings upon Israel:  the Kingdom of the North (the Seleucids) and the Kingdom of the South (the Ptolemies).

The book of Daniel (chapter 8) describes the vile ruler of the Seleucids, Antiochus Epiphanes IV, who desecrated the Jewish temple while brutalizing the Jewish people.  The Jews revolted under the Maccabees about 166 B.C.  Eventually Lysias, successor to Antiochus put down the revolt.  However, due to political unrest within the Seleucid kingdom, Lysias was forced to withdraw to protect his own position.  He granted the Jews some religious freedom in return for their agreeing to remain loyal politically to the Seleucid Empire.  The peace didn’t last long, however, because of factions among the Jews (the Hellenists and the Hebraic Jews).  Eventually, Rome conquered the last vestiges of the Greek Empire, namely the Seleucid Empire and the Ptolemaic Empire, bringing Israel under the dominion of the Roman Empire.

The significance of the book of Daniel is that God gave through Daniel the sequence of events that would transpire leading to the establishment of His eternal kingdom.  The destruction of the four kingdoms of Nebuchadnezzar’s image was to be the sign that the eternal kingdom was imminent.  Messiah entered the world almost immediately after the final destruction of the Greek empire.  Syria was annexed in 65 B.C., and the last vestige of the empire vanished when Egypt became a Roman province in 27 B.C.  Soon after this Christ entered the world to complete establishing his everlasting kingdom.

Over the years Israel had chafed under the dominion of Gentile powers.  Rebellion under the Maccabees had brought only temporary relief.  Then Israel found itself under the firm rule of the Romans.  During those days there was a heightened expectation that the coming of the anointed one (Messiah), who would deliver Israel from its enemies, was near.  Daniel had prophesied the establishment of God’s eternal kingdom that would be established during the days of the four prophesied kingdoms.  The removal of the Seleucid and Ptolemaic Kingdoms signaled the imminent coming of God’s kingdom.

The prophet Daniel had even spoken of the time element connected with the coming of the Messiah.  (Daniel 9:24—27).  However, others had written about their expectations concerning deliverance, both canonical (such as Micah) and non-canonical (such as 1^st Maccabees, 1^st Enoch, the Sibylline Oracles, and historical accounts such as those by Philo and by Josephus.  Jewish writings called Targums (Aramaic translations of the Hebrew Old Testament) that circulated during the days prior to Messiah’s advent demonstrate that a coming deliverer was expected as the Christian era approached. 

Matthew tells of wise men that had seen Messiah’s star in the east and had come to worship Him.  As was shown in my paper “Understanding Important Biblical Prophecies,” page 27, such references to heavenly bodies such as the stars, the sun, and the moon were sometimes used as symbols of political rulers, often in conflict.[2]  So the wise men’s reference to the star could conceivably have been referring to their understanding of political events such as those prophesied by Daniel, Micah, Isaiah, and other prophets and, in particular, the indication in Daniel when Messiah should appear—they understood the political signs of the times as foretold in Scripture.

The above historical facts leave us with the general picture of the antipathy of Israel toward not only Gentiles who had subjugated them for centuries, but between the different Jewish factions as well:  the Hellenists and the Hebraic Jews.  The Samaritans were the remnants of the northern part of the divided kingdom of Israel who represented apostasy in the minds of those Jews of the southern kingdom.  The appearing of the prophesied deliverer was expected.  Further that appearing would be into a culture teeming with ethnic animosity and virtual hatred.  The Apostle Paul’s ministry to the Gentiles continued to provoke the Jews.  (Acts 17:5)  It got worse.  They even tried to kill him.  (Acts 22:21—22; 23:12—15) 

Introduction

 As we have seen, the coming of Messiah was prophesied, it had a predicted time element, and the signs of the times suggested that Messiah’s appearance was imminent.  However, many Jews of those days were expecting, and wanted, a deliverer in a political sense.  They wanted to be free from Gentile domination.  They wanted Israel to be restored to preeminence among nations that Israel had under David and Solomon.  They viewed prophecies of restoration as pertaining to an earthly reign over an earthly kingdom, the theocracy of David, in the land of Palestine with Messiah as their King.  That Jesus failed to do that contributed to their rejection of Him as Messiah, the Anointed One.[3]

Considering the matter further, there were aspects of the prophecy that seems to have been overlooked or to have been perceived as so unbelievable as to have been viewed as impossible by the Jews of the first century.  Both Amos and Daniel had predicted judgment to come upon Israel.  For Amos that judgment had an element of finality to it.

1  Hear ye this word which I take up for a lamentation over you, O house of Israel.

2  The virgin of Israel is fallen; she shall no more rise: she is cast down upon her land; there is none to raise her up.

3  For thus saith the Lord Jehovah: The city that went forth a thousand shall have a hundred left, and that which went forth a hundred shall have ten left, to the house of Israel.

4  For thus saith Jehovah unto the house of Israel, Seek ye me, and ye shall live;

5  but seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.

(Amos 5:1—5)

And

8  And Jehovah said unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them anymore;

9  and the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.

(Amos 7:8—9)

And

14  They that swear by the sin of Samaria, and say, As thy god, O Dan, liveth; and, As the way of Beersheba liveth; they shall fall, and never rise up again.

(Amos 8:14)

Daniel’s prophecy included the foreboding indication, seemingly in passing, that “when the power of the holy people has been completely shattered, all these things (the things prophesied by Daniel) would be finished.  So associated with the establishing of the everlasting kingdom would be the judgment and shattering of the Jewish state and Jewish polity.  Amos revealed that the laying waste of Israel would occur at the time God set His Plumb Line in Israel’s midst, at the appearance of His Anointed—the coming of Messiah.  The complete shattering of Judaism would, in fact, indicate that the promised everlasting kingdom had been established.  (Daniel 12:7)

In spite of these prophecies, many in Israel (and even many Christians today) view the prophecies as pertaining to a political deliverance.  At one time Israel had asked for a king like all of the nations surrounding them had.  (1^st Samuel 8:5, 20)  God had given them much more; a king with God’s guiding hand upon him.  However, they rebelled, and Saul was rejected as king.  Saul continued to reign for a time, but without God’s approval and leading.  At the very moment that God’s guiding hand was removed from Saul, at that very moment, the nation then had what they had originally asked for, a king like all the nations around them.  (1^st Samuel 15:23) 

Many in Israel never understood the spiritual nature of their calling as God’s special people.  Many never understood that that Israel was to be a light to the Gentiles.  (Isaiah 42:6; 49:6)  They never understood that the promises to Abraham included blessings for the Gentiles.  (Genesis 18:18; 22:18; 26:4)  They never understood that the promises to Abraham were dependent upon doing righteousness and justice.  (Genesis 18:19)

The promises of God are to those who do righteousness and justice.  This concept is repeatedly reaffirmed in Scripture using the remnant metaphor.[4]

32  And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Jehovah doth call.

(Joel 2:32)

And

11  But now I will not be unto the remnant of this people as in the former days, saith Jehovah of hosts.

12  For there shall be the seed of peace; the vine shall give its fruit, and the ground shall give its increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things.

(Zechariah 8:11—12)

In the New Testament, the Apostle Paul draws upon that same metaphor as the basis of identifying the true people of God, those He called:

24  even us, whom he also called, not from the Jews only, but also from the Gentiles?

25  As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.

26  And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.

27  And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:

(Romans 9:24—27)

And

5  Even so then at this present time also there is a remnant according to the election of grace.

(Romans 11:5)

Prophesied Outpouring of the Spirit

In their pride, they felt superior to the Gentiles and believed that contact with Gentiles would be defiling.  They needed a sign that Jehovah was the God of the Gentiles as well as the God of Israel—God of the whole earth. 

The prophet Joel has prophesied of a coming judgment upon the land of Israel.  It would be preceded by a call to repentance.  (Joel 2:12—17)  Joel prophesied that the Lord would do marvelous things that His people would know that He was in the midst of Israel.  (Joel 2:12—13, 21, 27)  Afterward He would pour out His Spirit on all mankind.

28  And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

29  and also upon the servants and upon the handmaids in those days will I pour out my Spirit.

(Joel 2:28—29)

Joel goes on to speak of a coming judgment and events leading up to that judgment using highly figurative language.[5]

Events of Pentecost

The apostles were assembled together on the day of Pentecost when a sound from heaven, as of a rushing mighty wind, filled the house where they sat, and was accompanied by divided tongues, as of fire,[6] that “sat upon each one of them,” and they were all filled with the Holy Spirit and they spoke with other tongues as the Spirit gave them utterance.  (Acts 2:1—4)

The passage in Acts 2 continues, explaining that devout Jews from every nation heard the apostles speaking in their own language in which they were born and were amazed having recognized that all of the speakers were [by implication uneducated] Galileans.  The account lists the nations (and consequently the languages) representing the known Roman world.  They were all amazed and perplexed as they asked each another what this all meant.  However, others mocked those who spoke in tongues, saying “They are filled with new wine.”  (Acts 2:9—13)  Peter objected to that assertion, pointing out that it was only the third hour of the day.  In other words, drunkenness was not the correct explanation, but, he went on to add, this is that of which the prophet Joel spoke.  Peter then quoted the prophet Joel (regarding verses 19 and 20, see footnote 2):

17  And it shall be in the last days, saith God, I will pour forth of My Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams:

18  Yea and on My servants and on My handmaidens in those days Will I pour forth of My Spirit; and they shall prophesy.

19  And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke:

20  The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day.

21  And it shall be, that whosoever shall call on the name of the Lord shall be saved.

(Acts 2:17—21)

What are we to make of this?  Some understood in their own languages while others thought those who were speaking in tongues were drunk.  The simplest explanation is this:  on the occasion of Pentecost some of the Jews present were from the nations listed representing the Gentile tongues of the Roman world while others there were from the surrounding area where only Aramaic and Hebrew were the common languages.  Those from nations of the Roman world heard the tongues spoken in the languages of their birth while those of the native population did not know those languages.  So those languages would have seemed like drunken, stammering speech to them.

 God had spoken through the mouth of Isaiah the prophet that Israel, in their understanding, was like a drunken person as He had tried to communicate with them to no avail, they would not hear—it was like talking with drunks.  Accordingly he vowed to speak to them with strange lips.

9  Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts?

10  For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little.

11  Nay, but by men of strange lips and with another tongue will he speak to this people;

12  to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear.

(Isaiah 28:9—12)

First Appearance of Tongues

Tongues are first encountered at the tower of Babel.  The introduction of tongues at the tower of Babel had to do with judgment upon those people who were foolishly trying to build a tower to reach up to heaven.  Their expressed purpose was to create a tower and a name that would keep them from being scattered across the face of the earth.  Seems like a good idea, right?  The problem with the idea was that it was contrary to the expressed word of God.  It was God’s declared purpose that mankind be fruitful and multiply and spread across the face of the earth.  (Genesis 9:1)

The introduction of tongues (languages) represented a judgment of God upon mankind who had attempted to thwart God’s expressed will that mankind spread across the face of the earth.  Before God had confounded their language, the people all spoke one language and the people all used the same words.[7]  (Genesis 11:1)  The confounding of the language put an end to the building of the tower of Babel and represented a judgment of God.

First appearances often signal a meaning to be associated with something.  In this case tongues were associated with judgment.  Later we’ll see this same idea when tongues are again encountered on the day of Pentecost.

John the Baptist came baptizing in water saying that One Who would come after him would baptize with the Holy Spirit and with fire.  Fire likewise is associated with judgment.  The parable of the field, the wheat, and the tares recorded by Matthew describes the gathering of the tares for burning and the gathering of the wheat into the storehouse.  (Matthew 13:24—30, 36—40)  We’ll see a similarity drawn for us in the baptism of fire representing God’s judgment upon unbelief and the baptism of the Holy Spirit representing God’s gathering His elect into the heavenly storehouse.  The execution of that judgment and the gathering spoken of by Matthew were to take place at the end of the age.[8]  However, the judgment occurred when individual Jews rejected Israel’s Messiah and the signs He sent them.

Peter’s Commentary

After the assertion by some that those speaking in tongues were filled with new wine, Peter spoke to them explaining that it was not wine since it was only the third hour of the day, but it was that which was spoken by the prophet Joel.  Notice that Peter was explaining what had happened to the men of Judea and all who dwell in Jerusalem (those born in other nations and who spoke other languages) who were there for Pentecost.  (Acts 2:5)  Notice also the implication that everyone understood Peter as he explained that it wasn’t wine, but was that prophesied by Joel that they were witnessing.

Those men from Judea (whose language was either Hebrew or Aramaic), as well as those dwelling in Jerusalem (whose native language was one of the Gentile tongues mentioned in verses 9, 10, and 11), all understood Peter.  So both the foreign Jews and those native to Judea could understand the language Peter used to speak to them (probably either Hebrew or Aramaic) as he explained what had taken place.  Whether Peter spoke to them in Hebrew or the common Aramaic, everyone could understand him.

This tells us that it wasn’t necessary for those who spoke in tongues to do this in order for the foreign Jews to understand the message being expressed.  The speaking in tongues had another purpose.  The message being communicated by the speaking in tongues had nothing to do with the words they used, but had everything to do with the languages being used to express those words.  Notice that we aren’t even told what was said in those tongues.  It wasn’t the message that was the significant thing; it was the expressing of the message in Gentile tongues that was the significant thing.  Consider carefully what Paul later told the Corinthians:  “he that speaks in a tongue speaks not to men, but to God.”  (1^st Corinthians 14:2)

Meaning and Significance of Tongues

Let’s now put all of this together.  Here we have men speaking in an unknown tongue (a language of which they had no prior knowledge), but a language that those foreign-born Jews from Gentile nations could understand.  Further, it was not understood by the Jews of Judea; to them it was as if the speakers were simply stammering or babbling.  (Isaiah 28:11)  Amazingly, however, the communication was not for those foreign born Jews either; it was for God alone.  (1^st Corinthians 14:2)  The communication was neither for those who understood the words, nor for those who did not understand the words.  The communication was for God!  How can we make sense out of all of these things? 

The speaking in tongues was a sign.  But who was it a sign for?  The answer is that it was a sign for unbelieving Jews.  Recall that it was a part of the nature of the Jews to ask for a sign while the Greeks seek after wisdom.  (1^st Corinthians 1:22)  So what did the tongues manifestation signify if it did not involve speaking to men, but speaking to God.  The answer is this:  it demonstrated to the unbelieving Jews that God understood Gentile languages as well as He understood Hebrew.  The message expressed not in words, but through the use of Gentile languages was that Jehovah was not just the God of Israel, but the God of the Gentile nations as well.

This was a hard lesson for Israel to learn, and one that required extra-ordinary means as the signs demonstrate.  Even James and John were ready and willing to call down fire from heaven on the Samaritans who had not received them.  (Luke 9:54)  The unbelieving Jews were like Jonah of old who disliked the Ninevites to the point of disobeying God.  Daring to suggest that people with a language other than their own could benefit from the goodness of God was to risk death.  (Acts 22:21)  When Jesus spoke of how the Gentiles were used and benefitted from God’s providence in the past it brought forth the wrath of all those in the synagogue who heard Him, and they tried to kill him.  (Luke 4:24—29) 

Peter and Cornelius

It was a hard lesson for Peter to learn even after experiencing Pentecost.  He required an additional sign.  In Acts chapter 10 we encounter a Roman centurion by the name of Cornelius, a devout man who with his entire house feared God.  He received instruction in a vision from an angel of God to send for Simon Peter.  Cornelius sent representatives to fetch Peter after explaining to them all that had happened.  Prior to their arrival Peter had gone up to the housetop to pray where he fell into a trance and received a vision.

11  and he beholdeth the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth:

12  wherein were all manner of fourfooted beasts and creeping things of the earth and birds of the heaven.

13  And there came a voice to him, Rise, Peter; kill and eat.

14  But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean.

15  And a voice came unto him again the second time, What God hath cleansed, make not thou common.

16  And this was done thrice: and straightway the vessel was received up into heaven.

(Acts 10:11—16)

Peter apparently awoke and began to ponder what this vision meant being much perplexed about it.  While Peter was still pondering the vision, the men sent by Cornelius arrived, and Peter was told to go down and accompany the men without doubting.  Peter went down telling the men that he was the one they sought and asked them what it was that wanted.  They explained to Peter that Cornelius was told by an angelic messenger from God to send for Peter to hear Peter’s words.  The next day Peter accompanied the men to the house of Cornelius where Cornelius had called together his kinsmen and near friends.

Peter told those assembled at the home of Cornelius that, as they knew, it was not lawful for a Jew to associate with one of another nation, and yet, he explained, God had shown him that he should not call any man common or unclean.  He, therefore, came without hesitation when he was sent for.  Peter then asked why they had sent for him.  Cornelius then recounted his encounter with the angel who had instructed him to send for Peter which he did without delay.  Cornelius told Peter than they were all assembled to hear all things in which he had been instructed by the Lord.

Peter said that he perceived that God is not a respecter of persons, but that people of every nation who fear Him and work righteousness is acceptable to Him.  Peter then preached the gospel of the grace of God to Cornelius’ household:  “everyone believing on Jesus Christ, as affirmed by all the prophets, shall receive remission of their sins.” 

44  While Peter yet spake these words, the Holy Spirit fell on all them that heard the word.

45  And they of the circumcision that believed were amazed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.

46  For they heard them speak with tongues, and magnify God. Then answered Peter,

47  Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?

(Acts 10:44—47)

Afterward the apostles and brethren in Judea heard that the Gentiles had received the word of God.  Upon Peter’s return to Jerusalem, they of the circumcision contended with him because of his going to uncircumcised men and eating with them.  Peter then responded with all that had transpired in order beginning with his vision and concluding with his preaching of the gospel to those of Cornelius’ house.  He told them that as he began to speak, the Holy Spirit fell on them, even as on us at the beginning.  He then remembered, he explained, the word of the Lord, how He said, John indeed baptized with water, but you shall be baptized in the Holy Spirit.  Peter added:

17  If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?

18  And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.

(Acts 11:17—18)

Notice that the culture among the Jews involved such an extreme separation from the Gentile nations of the world that feelings of contempt, pride, and superiority seemed natural and appropriate.  Even the apostles were all hard of hearing, including Peter.  After experiencing Pentecost Peter had to experience the vision of the sheet before he really understood.  (Acts 10:34)  Moving from “God so loved Israel” to “God so loved the world” was a very large step for a person in the Jewish culture.  Somehow God’s world-wide concept had eluded Israel.

Other Instances of the Outpouring of the Spirit

Let’s consider the four manifestations of spiritual outpouring recorded in the Acts of the Apostles written by Luke.  These manifestations included:

1.       The outpouring on the day of Pentecost which included the tongues manifestation.  (Acts 2:4)

2.      The Samaritans receiving the baptism of the Spirit that (apparently) did not include tongues.  (Acts 8:17)

3.      The outpouring upon Cornelius and his household that did include tongues.  (Acts 10:46)

4.      The outpouring of the Spirit on the Jewish disciples at Ephesus that did include tongues.  (Acts 19:6)

The outpourings on the day of Pentecost and upon Cornelius and his household we’ve already discussed.  Now let’s consider the other two situations.  First, recall that repentance and remission of sins were to be preached unto all nations beginning from Jerusalem.  (Luke 24:47; Acts 1:8)  Consider the above four situations and how they represented the progression of that preaching beginning at Jerusalem and its propagation to all nations.  The sequence:  beginning at Jerusalem with the Jews; next it went to the half-Jews of Samaria; next it went to Cornelius representing the Gentile nations; and finally the Jews of the Roman province of Ephesus, representing the dispersion among the Gentile nations.  The propagation of the gospel followed a logical sequence as it began at Jerusalem, travelled outward like the ripples of a pond after being stuck by a stone, finally encompassing the Jews of the dispersion.

Now let’s consider why some had the gift of speaking in tongues associated with the outpouring and the one involving the Samaritans probably did not.  I believe there is a very simple explanation as to why the Samaritans did not speak in tongues while in each of the other instances we are considering they did.  The answer comes from a passage that we will consider in more detail subsequently.  The Apostle Paul explains to the Corinthians that tongues are a sign not to those who believe, but to those who believe not.  (1^st Corinthians 14:21)  A careful consideration of the context reveals that Paul is referring to unbelieving Jews, rather than any unbeliever whatsoever, when he refers to those who believe not.

21  In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord.

22  Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign, not to the unbelieving, but to them that believe.

(1^st Corinthians 14:21—22)

On the day of Pentecost there were unbelieving Jews present.  At the home of Cornelius there were unbelieving Jews present (possibly those who were astonished, but certainly others were there in a virtual sense—Peter reported what had happened to those back in Jerusalem, some of whom were unbelieving and disputed with Peter about his contact with Gentiles).  Finally, in the situation at Ephesus there were unbelieving Jews present.  The speaking in tongues sign was for unbelieving Jews.  The situation with the Samaritans was different.  There were no unbelieving Jews present—neither unbelieving Jews nor tongues are mentioned.

On the day of Pentecost tongues demonstrated that God understood Gentile languages and that praises to God in Gentile tongues were acceptable to Him.  Recall what was mentioned earlier that one who speaks in an unknown tongue speaks not to men, but to God.  (1^st Corinthians 14:2)  When Cornelius and his household spoke in tongues, the understanding conveyed was this:

18  And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.

(Acts 11:18)

Cornelius and his household speaking in tongues represented a progress[9] in understanding over that of Pentecost.  Here we have some speaking in Gentile tongues, but it was being done by Gentiles.  So not only was God able to understand Gentile languages, but He also accepted praise from the despised, ceremonially unclean Gentiles.  That was simply astounding to the Jewish mind.

The sign of the sheet let down from heaven full of unclean animals, unclean according to the Mosaic Law (Leviticus 11), and the sign of tongues had precisely the same significance—signs to help the Jews understand that what God had cleansed, they should no longer consider unclean.  (Acts 2:17, 21)  The sign of the sheet and unclean animals was repeated three times.  After serving its purpose, it was taken back to heaven. 

Similarly, after tongues had served its purpose, it was no longer needed.  People today do not need either of the two signs given to Peter because after the world wide aspect of the gospel was communicated and understood, the need for those signs was no longer needed.  Who today needs a sign to be repeated that salvation is now for all.  The unbelieving Jews needed a sign.  They not only despised other tongues and refused to believe, but also opposed the gospel to the Gentiles.  (1^st Thessalonians 2:16)  The tongues served the intended purpose of helping unbelieving Jews understand and accept the world-wide aspect of the gospel.

Problems Associated with the Spiritual Gifts

The Apostle Paul wrote a letter to the believers in Corinth after becoming aware of problems there involving in part a misuse of spiritual gifts that had been given to the early church.  Paul explained that there were diversities of spiritual gifts:  wisdom, knowledge, faith, healings, miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues.  He explained that not all have the same gifts, but that those different gifts were of the same Spirit for the profit of all.  (1^st Corinthians 12:1—11)  Both Jew and Gentile had received the same spiritual baptism outpouring that indicated God had received each on the same basis.  Thus, Paul could say, “by one Spirit we were all (viz., Jew and Gentile) baptized into one body, whether Jews or Greeks, whether bond or free, and were made to drink of one Spirit.  (1^st Corinthians 12:13)[10]

The believers at Corinth were having contentions about some having gifts that others did not have, evidently conveying the idea that some were more important than others.  Paul explained that not everyone should have the same gifts, but that God had given the gifts as it pleased Him, and those who appeared less honorable were, in fact, needed and were to be valued.  Everyone should rejoice in that fact.  Paul then addresses himself to the various gifts to the church:  apostles, prophets, teachers[11], miracles, healings, helps, governments, and different kinds of tongues.  (1^st Corinthians 12:28)

Paul goes on to explain that prophesying is of more value to the church because one who prophesies speaks to men while one who speaks in tongues speaks not to men, but to God.  Thus, he that speaks in a tongue edifies himself, but one who prophesies edifies others.  Paul would have everyone speak in tongues, but would rather have them prophesy.  Prophesying serves to build up others and is, accordingly of a greater service than one who speaks in tongues unless someone interpret the tongues allowing the church to be edified.  (1^st Corinthians 14:1—5)

This idea of needing an interpreter has caused many to think tongues at Corinth were different from the miraculous tongues manifestation at Pentecost.  So we need to discuss the issue of whether or not there are two kinds of tongues.  Tongues, as used in Acts 2 (Pentecost), Acts 10 (Cornelius), and Acts 19 (Ephesus) each use the same Greek word meaning languages.  In 1^st Corinthians 14, Paul’s discussion makes clear that he refers to languages (using voices (verse 11) as a figure along with a reference to tongue (verse 13) from the same Greek word as the other uses of tongue on Pentecost) that are understandable.

Were There Two Types of Tongues?

At Pentecost they all understood, each one understanding the language from their own country.  There was nothing complicated about it.  There were, say, fifteen people with fifteen different pairs of ears to understand.  The speaking was supernatural, but the reception was natural.  In Corinth no one understood, not because it was ecstatic language, but because it wasn’t Greek.

Even on Pentecost some didn’t understand and mocked saying, “They are full of new wine.”  It was because they, unlike those who dwelled in Judea from other lands, knew only Hebrew or Aramaic rather than the respective languages from the Gentile nations that were understood by those born in those nations.  At Corinth, everyone spoke Greek.  If anyone spoke in a tongue (viz., another language), an interpreter would be needed else the sounds made would be meaningless to those listening, or as Paul said, my understanding would be unfruitful.

Now we come to a passage of Scripture where Paul seems to contradict himself.

21  In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord.

22  Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign, not to the unbelieving, but to them that believe.

23  If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?

24  But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all;

25  the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.

(1^st Corinthians 14:21—25)

In verse 22 Paul tells us that the sign of tongues was not for believers, but for unbelievers.  However, in the next verse he appears to say just the opposite.  In the former tongues are a sign to them who believe not, while in the latter we have an unbeliever coming in and thinking those speaking in tongues are mad.  How are we to resolve this seeming contradiction? 

The problem vanishes when you understand that Paul had two kinds of non-believers in view:  those of verse 22 are identified in verse 21 as “this people”—Jewish unbelievers.  While the non-believers of verse 23, the unlearned ones who do not understand, were ordinary Gentile residents of Corinth unlearned in the languages being spoken, not “this people” that Paul referred to in verse 21.  The passage of Scripture being quoted in verse 21 was Isaiah 28:11—12 where “this people” must be understood to refer to unbelieving Israel.  Prophecy was different.  Prophecy, being understandable, edifies everyone.

Countering the Teaching of Scripture

The horoscope is not always wrong.  Many affirm it to be reliable.  Even the fortune telling slave girl spoke some truth.  (Acts 16)  It was through Paul’s discernment that he knew her to be possessed by a demon, though she spoke the truth.  (Acts 16:17)  Pharaoh’s magicians were able to perform some miracles:  changed water to blood, multiplied frogs, and changed staffs into snakes.  (Exodus 7)  Even the women who defied Jeremiah gave their perceptions that all went well when they burned incense to the queen of heaven and didn’t go well when they didn’t do it  (Jeremiah 44:17—18)  were led to false understandings simply because doing such things were contrary to God’s expressed will.  Experiences that are contrary to the clear testimony of Scripture should be renounced.

Neither are intense and fervent religious emotion and exaltation signs of truth and spirituality.  Women at the gates of the temple in Jerusalem were in such deep devotion to the abominable idol Tammuz that they were driven to a state of ecstasy.  (Ezekiel 8:14)   Three times during the temptation in the desert, Satan proposed experiences to our Lord and each time Christ replied, “It is written.”  (Matthew 4:7)  When the Sadducees distorted the Bible teaching about the resurrection, the Lord Jesus replied that they neither knew the Scriptures nor the power of God.  (Matthew 22:28—29)  Recall:  “the just shall live by his faith,” not by sight (Habakkuk 2:4), and “faith comes by hearing and hearing by the Word of God.”  (Romans 10:17)

However, many circumvent the plain teaching of Scripture using situational illustrations.  For example, Roman Catholics circumvent 1^st Timothy 2:5 using the illustration of Mary appealing to Jesus to supply wine to the wedding guests, thus having Mary as an intermediary whereas Scripture plainly states that there is one God and one mediator between God and men, the man Christ Jesus.  (1^st Timothy 2:5)  A similar thing is done with regard to priests by Roman Catholics, Episcopalians, Lutherans, and Mormons.  Hebrews 8:4 implies there are no priests on the earth other than Aaronic priests.  Using such situational illustrations, the very opposite teaching is reached than that which is plainly stated in Scripture.

When the Perfect is Come

Knowledge and prophecy were two of the gifts to the early church that pertained to the supernatural granting of insight and understanding of the mystery of Christ and the supernatural ability to teach that understanding to others.  (Ephesians 2:3—5)  As these insights and understandings were delivered and the teaching took the form of writings, the character of knowledge and prophecy changed to that of commentary, explanations or interpretations to that which was written, but without new knowledge supernaturally communicated by God to prophets and teachers. 

The special gifts of knowledge and prophecy cease when that which is perfect is come, which is to say, when the partial revelation of the prophets was replaced with the complete revelation—when the Word of God is fully revealed.  The perfect pertained to the revelation of the unity of the faith.  (1^st Corinthians 13:9—10; Ephesians 4:12—13)

The Apostle Paul said that he had fully preached the gospel of Christ and his revelation of the mystery which has been kept secret since the world began, but which has now been made known to all nations, according to the commandments of the everlasting God, for obedience to the faith.  (Romans 15:19; 16:25—26)  The perfect was attained with the completion of the Apostle Paul’s ministry.[12]

Let us consider briefly two additional verses that seem to cause some difficulty.

11  When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things.

12  For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.  (1^st Corinthians 13:11—12)

The Apostle Paul had just explained that love never ends, but knowledge and prophecies will end as will tongues.  When the perfect comes that which is partial will vanish away.  He explains in verse 12 that he knows in part.  Once the perfect is come his partial understanding will vanish away.  So it is the miraculous gifts of prophecy and knowledge that will vanish away, not knowledge itself, but the miraculous gift of knowledge—the miraculous gift of obtaining understanding.

Clearly Paul is considering the miraculous gifts of prophecy and knowledge as likened to being a child in verse 10.  When manhood is reached those things are not needed.  He then remarks that we (the Corinthians that he was writing to) see in a mirror dimly,[13] but then (when we no longer know only in part) it will be like seeing another face to face.  He adds that then (when the partial has been eliminated) he would understand just as well as he was known by the Corinthians.

End of the Tongues Gift

Contrary to the beliefs of many, the end of tongues is not linked to “when the perfect is come.”  (1^st Corinthians 13:10)  Tongues ended when its purpose was fulfilled.  The gift of tongues disappeared when the calling of the Gentiles into covenant with God was proclaimed and accepted in all of the stages of its preaching:  beginning in Jerusalem, then to Judea and to Samaria, and on to the utter most part of the earth.  (Acts 1:8)  Paul testified that his gospel had been preached everywhere.  (Romans 16:25—26)  The miraculous gift of tongues ended when it became understood that Gentiles were fellow heirs of God’s grace.  Tongues ceased when its purpose was achieved.

Tendency Toward Clinging to a Form

Mankind has repeatedly shown a tendency to cling to a form and to pervert what the form represented.  God is unchanging, but his gifts are not.  Let’s consider some situations in Israel’s past that were written for our learning.  (Romans 15:4)

Jonah and the Vine

God gave Jonah the gift of a vine, a living parasol, but later He withdrew it though Jonah felt he still wanted and needed it.  (Jonah 4:7—8)

Israel and the Manna

God gave Israel manna in the desert, but withdrew it when Israel came to the bounty of the Promised Land because it had served its purpose and was no longer needed.  (Joshua 5:12)

The Brazen Serpent

The brazen serpent, one time means of salvation for Israel while in the desert of Siani, is especially significant because it was actually intended as a symbol for the death of Messiah on the cross:  “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up…”  (John 3:14)  However, Israel under the guise of worshipping God had transformed the brazen serpent into an idol that King Hezekiah was forced to destroy because it had become an abomination to God.  (2 Kings 18:4)

The spiritual life of Israel had become infected to the point that they believed the idol was needed as a tangible basis for connecting with God.  Many hold on to tongues for similar reasons:  their spiritual life is so weak that, if they lost this gift, there would be nothing left.  Their inner life is almost entirely based upon this external manifestation, and if it were taken away, their spiritual life would collapse.

Concluding Remarks About Tongues

So what are tongues?  Tongues were appropriate signs for that time, destined to announce the coming of the Holy Spirit to humans of all tongues, showing that the Gospel of God should be announced to all tongues of the earth.  After the message was understood, the signs that confirmed that announcement were no longer needed.

Speaking in tongues was not some kind of incomprehensible angel talk.  Every instance recorded of angels speaking it was in comprehendible, contemporary language.  Some view tongues as a sign that a person has been saved, a sign of having received the baptism of the Holy Spirit.  This idea is contradicted by Scripture.  Tongues are a sign not to those who believe, but to unbelievers.  (1^st Corinthians 14:22)

Through the efforts of the Apostle Paul and his preaching the gospel, Gentiles continued to be added to the church in greater numbers as time passed.  As believing Jews gradually accepted believing Gentiles as fellow heirs, the need for the sign no longer existed and the sign vanished (except in counterfeit form).

In the foregoing discussion we have seen that:

·         A tongue must be an actual language.  (1^st Corinthians 14:10, Acts 2:8)

·         It must not be addressed, to men, but only to God.  (1^st Corinthians 14:2)

·         It must not be a sign for believers.  (1^st Corinthians 14:22)

·         It is to be a sign to unbelieving Jews that the Gospel is for all people.  (1^st Corinthians 14:21)

·         It is to be a sign of judgment for the unbelieving Jews.  (Isaiah 28:11—13; 1^st Corinthians 14:21)

·         It is not to be practiced in private, but publically for the benefit of unbelieving Jews for who it is appointed.  (Acts 2:5; 1^st Corinthians 14:22)

It should be clear that these things can never be met today, and therefore, any manifestation of tongues today must be false, counterfeits of Biblical tongues.  Paul’s wish that all spoke in tongues should be taken with qualification as his wish that they all remain as he (Paul) was, namely, unmarried.  (1^st Corinthians 7:7)  He was clearly speaking in hyperbole.

Jesus had the Spirit without limit (John 3:34), but never spoke in tongues.  Why?  His ministry was to the Jews only.  (Matthew 10:6)  The world-wide aspect of His teaching was not revealed until the very end of His ministry.  (Matthew 28:19—20)  It was to the Apostle Paul that was given the special ministry to preach the gospel to the Gentiles, which he referred to as “my gospel.”  (Romans 16:25)

Postscript

My words in this paper are intended as nothing more than a sharing of my understanding of what the Scriptures teach without any thought of imposing that understanding upon others.  In the final analysis, it is your right to determine for yourself what is correct and your responsibility to evaluate what you hear (either from me or from others) and to walk in your own understanding of what God’s word teaches.

We who are Christians each have the same source material, the Bible, and the same Spirit to guide our understanding.  The Scriptures tell us that “every joint supplies.” (Ephesians 4:16)  It is, therefore, prudent to gather whatever insight from others we can.  Having availed ourselves of that, we should each walk by our faith, not that of another.  The just shall walk by his [own] faith.  (Habakkuk 2:4)  I simply offer these things for your consideration.

Thank you for taking the time to read this study and for your willingness to consider possibly new perspectives on a controversial topic.  You have my best wishes.

                                                                  David McConnell

                                                                  Aledo, Texas

                                                                  29 July 2010                                                

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