Professar o f N ew Testament, Talbot Theological Seminary Hr
OTI s i i i If WV I I n a p p r o a c h in g t h e subject of the spiritual gift called tongues, sometimes referred to as glossolalia, one must, first of all, clarify two related issues. There is the matter of whether there are in the New Testament two distinct gifts of the Spirit referred to by this name or only one. In other words, is there a gift of tongues in Acts which is distinct from that in First Corinthians? (The reference to “new tongues” in Mark 16:17 is omitted from this discussion because of textual problems that are involved in the passage.) In addition, an in telligent appraisal of “speaking in tongues” must include an understanding of the nature of the gifts or gift in these books. Commentators on the New Testament have differed widely in their explanations of these two issues. Nevertheless, this must not deter the serious student of God’s Word in a day when the possession of this gift is being professed by many Christians in various denomina tions. Tongues In Acts In looking at the Book of Acts, first of all, one finds specific references to this gift in three contexts: chapters two, ten, and nineteen. It seems likely that the phenome non may have occurred also in conjunction with the arrival of Peter and John in Samaria (Acts 8). Ecstatic utterances. The nature of the gift in Acts 2:1-13 is crucial, because this passage apparently settles the issue in relation to the entire Book. 'Rackham is a typical exponent of the position which sees in this gift a reference to utterances which are completely unintelli gible (Richard Belward Rackham, The Acts of the Apos tles, pp. 19-21). To support the ecstatic or even hysteri cal character of these utterances he suggests certain proofs, among which are the following: (1) the universal prevalence of the.Greek language made foreign languages all but unnecessary at Pentecost; (2) the disciples were taken to be drunk, a factor which does not suggest in telligible speech; and (3) in the house of Cornelius there is no hint of or need for foreign languages (Acts 10:46; 11:15). (1) Taking these arguments in order, one may agree as to the fact of the universal prevalence of the Greek language, but he also remembers that these utterances had to be comprehended so that the miraculous element could be discerned by the listeners. Otherwise, this in coherent babbling would have been dismissed without a second thought. Although the disciples could have been understood if speaking in Greek, it was far more impres sive for them to address the listeners in the languages of the provinces from which they had come. (2) Rackham’s second argument recalls another pas sage where drunkenness is contrasted to the filling of the Holy Spirit. In Ephesians 5:18 the believer is com manded not to allow himself to be under the influence of wine, but rather to submit to the control of the Holy Spirit. In the Ephesian passage, however, Spirit-control is not associated with anything unintelligible, but with coherent speaking, singing, and thanksgiving. Therefore, the accusation of drunkenness in Acts two need not be taken to imply unintelligibility; instead, it resulted from the ability of these men to speak in a way which was normally impossible for them. (3) Rackham’s third objection to understanding tongues as a reference to foreign languages is taken from the experience in the house of Cornelius. It is contended that there was no need for foreign languages here. But was this actually the case? Were there not Jews present who would be greatly impressed by hearing these new Gentile converts speak in a language, such as Aramaic, which was foreign to them? It is not only possible, but probable, that the Jewish companions of Peter were con vinced of the reception of the Spirit by these Gentiles on just such a basis? Foreign languages. The above arguments, selected as typical of those used to prove a reference to inarticulate utterances, are seen to be inherently weak. In fact, Rack ham himself sees the necessity of at least some foreign words at Pentecost. That the gift consisted in the ability to communicate in a language normally unknown to the speaker is obvious from at least two factors. First, there is the Greek word dialektos, which in the King James Version is translated “language” in Acts 2:6, 8. The word is found four other times in Acts (1:19; 21:40; 22:6; 22:6; 26:14), and in each case it refers to a lan guage commonly spoken. It cannot be doubted that the word has the same meaning here, being a reference to the languages and dialects spoken by the persons listed in verses nine through eleven. Secondly, verse eleven reveals the feature of the experience that made the greatest impression upon the (continued on next page) MAY, 1963 9
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