Don’t be distracted from the greatest sign of Jesus’ soon return

One Body in Christ

A teaching series drawing modern lessons from the early ‘ekklesia’

Simon Pease reviews ‘The Case for Enlargement Theology’ by Alex Jacob (2011, Glory to Glory Publications, 2^nd Ed.)

Paul Luckraft reviews ‘That Hideous Strength: How the West was Lost’ by Melvin Tinker (Evangelical Press, 2018).

This slim volume is an excellent resource on the state of our society in the light of the creeping revolution known as ‘cultural Marxism’.

Much is now being written on this topic but here is a book which provides an interesting take by drawing on the works of CS Lewis (hence the book’s title) and the account in Genesis 11 of the Tower of Babel.

Insights into Spiritual War

The Lewis book in question, ‘That Hideous Strength’ (1945), is the third in a fictional space trilogy and in some ways itself follows on from a talk Lewis gave called The Abolition of Man (1943). It is helpful to have read these or at least be aware of them, but it is not essential as Tinker explains the connections clearly throughout his book.

The author believes that Lewis’s novel and the Babel story in Genesis provide “penetrating insights into the spiritual warfare which rages today in the West” (p20).

From this standpoint Tinker explores the ideology of cultural Marxism, describing it as “the machine which drives much of the political correctness which is stifling free thought and speech in our society today, as well as providing the philosophical matrix of much of the gender agenda” (p20).

This slim volume is an excellent resource on the state of our society in the light of the creeping revolution known as ‘cultural Marxism’.

Here is ‘that hideous strength’ of our day - no longer fictional but a reality of the manifestation of the principalities and powers seeking to dethrone God and destroy man. The Babel account adds to our understanding by providing one of the earliest expressions of a similar rebellion and arrogance. Here is “a parabolic lens through which we can view and come to understand what has been happening in our society” (p34).

Dethroning God, Destroying Man

Aided by both these works, Tinker shows how an intellectual elite of ideologues is capable of changing what great swathes of the population consider to be ‘common sense’, thus determining which views are permissible, which are outdated and which are dangerous.

Alongside this ability to reshape thinking is the promotion of the representation of the self as the ‘be all and end all’ of human existence. This thoroughly egocentric understanding is projected as reality, setting up the exciting possibility of Man’s power to make of himself what he pleases.

This anti-God rebellion ultimately destroys Man as he was originally created - namely, in the image of God.

Bringing Down Judeo-Christian Society

The first two chapters take us through the Lewis novel and the Babel account as preparation for the heart of Tinker’s book. The third chapter begins the discussion of cultural Marxism as a modern variant of what we find in these earlier works.

Cultural Marxism seeks to ‘liberate’ humanity from the social institutions that have ‘enslaved’ it, such as the family and the Church. Traditional social values have, so the theory goes, promoted repression through inequalities which in turn have prevented the individual from realising his true self and expressing his true desires. He now can achieve full autonomy and be anything he wants to be. He has no need of any reference to God.

Tinker explains the thinking and writings of Herbert Marcuse and Antonio Gramsci, who were at the forefront of this movement, and the later Frankfurt School and Critical Theory, the goal of which is to bring down Judeo-Christian society and culture through unremitting destructive criticism. Mention is also made of Theodor Adorno, who established that anyone who disagrees with this new movement can legitimately be labelled ‘fascist’.

Cultural Marxism is today’s manifestation of the principalities and powers seeking to dethrone God and destroy man.

Such early 20^th Century advocates of cultural Marxism knew they were in for the long haul. Changing society that radically would take time, but the ‘long march’ over 75 years is at last reaching its destination.

Christianity is now seen as implausible and easily ignored, or worse, bigoted and oppressive. Old truths are now declared non-truths, subject to state censorship because they are considered offensive or intolerant. Here is a totalitarianism that masquerades as freedom.

Preaching Christ and the Cross

In Chapter 4 Tinker explores gender issues, revealing the programme undertaken to change societal views and penalise disagreement. It is devastating to see what has happened and what this means for our future. Throwing off all traditional values and sexual restraints has led to a ‘polymorphous perversity’. The power of hormones has triumphed!

In the next chapter he shows how the gates have been breached within the Church. In particular, the cultural Marxist agenda is now embedded within the organisational structure of the Church of England which has become an insipid and derivative mouthpiece for modernism.

Thankfully, the final chapter offers some hope for ‘Bringing Down Babel’. Although this is ultimately for God to do, declaring the duality of Christ’s person (human and divine) is the best way to counter cultural Marxism, Tinker argues. We can still preach Christ and the Cross. But will we speak out or run and hide?

Overall this book is a worthwhile contribution to the growing and necessary discussion of this important issue.

‘That Hideous Strength’ (128pp, paperback) is available from the publisher for £6.99. Also available elsewhere online.

Readers may also be interested in Steve Maltz’s recent book on cultural Marxism, ‘Into the Lions’ Den’, which we reviewed here, as well as the upcoming Foundations 10 conference on the same theme.

The laying on of hands (Part 2)

Editorial Comment: Campbell McAlpine was a good Bible teacher from solid Brethren stock. He wrote the little booklet First Principles, which we are serialising today, back in the 1960s. At that time of its publication by PWM Ministries (1992), none of the charismatic phenomena that we saw later in the 1990s had yet been experienced. Today we have a very different view on the laying on of hands. We have therefore carefully revised Campbell’s teaching in line with current biblical scholarship, so that the teaching given below represents that of Prophecy Today UK and Issachar Ministries.

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We have already seen that the laying on of hands is a practice with significance running right through the whole of Scripture. It was not only used to set people apart for certain ministries, but often as human authority was given to them to fulfil their calling or role within an institution. In this second study, we turn to how the laying on of hands can be important (or misused) in blessing, healing, and receiving the Holy Spirit.

Laying on Hands to Bless

It is important to understand that the act of laying on hands is not a magical formula or ritual to obtain automatic blessing – indeed, it can have rather undesirable results, as we will see. It is, however, a public statement: an act of faith to which God responds when done in line with his word. It is God alone who can bless, heal and fill with the Holy Spirit – and yet, in his grace and mercy, he chooses to allow us, his children, to take part in the process of blessing others with our personal faith.

In the Old Testament we read of fathers laying hands on their sons and blessing them. In ancient times, the practice of fathers blessing sons was part of the procedure through which inheritance was formally transferred. This does not mean that they imparted God’s blessing to them – no-one can give God’s blessing to someone! It is only God who can give his blessing.

Isaac blessed his son Jacob, and he was blessed, but this was Isaac’s own personal blessing upon his son, which God then honoured. Jacob in turn blessed each of his sons, and they were blessed, but again, it was not God’s blessing: it was the personal-yet-prophetic blessing of a father to his sons, which the Lord accepted.

What we learn from these examples is that laying on hands to bless is a practice that must be done with God-given authority and in line with God’s will – but that any resultant blessing comes from God. In the same way, the Apostle Paul talks about spiritual gifts and ministries in his letters but makes it clear that it is God who gives these, not people (see Eph 4:11; 1 Cor 12:28).

Laying on hands to bless is a practice that must be done with God-given authority and in line with God’s will - and any resultant blessing comes from God.

A Word of Caution

But passing on evil spirits is another matter. Although we cannot pass on pure things like the Holy Spirit to others by laying on hands, we can pass on evil spirits. The Prophet Haggai spoke to the Temple priests about passing on things from one body to another by touch. He stated emphatically that we cannot pass on holiness to someone else but we can certainly infect them with defilement (Hag 2:10-14).

This is why we should always be careful about who we allow to lay their hands on us – and this is the sad story of the charismatic movement of the 1990s, which was marked by all sorts of spirits being passed on from one to another, with people barking, laughing uncontrollably and falling around like drunkards. This was wrongly attributed to the Holy Spirit.

Jesus’ Ministry of Blessing

When we read in Matthew 19 of Jesus taking little children and laying his hands on them and blessing them, we are dealing with a different dimension. One thing is sure, these children would have been truly blessed – not least because of Jesus’ direct relationship with the Father.

Jesus said “anyone who has seen me has seen the Father”, but he also acknowledged that he could do nothing on his own initiative: he could only do what he saw the Father doing and what he heard from the Father (John 5:19, 8:28) and he always obeyed the Father’s commands (John 15:10). So a blessing from Jesus was a direct blessing from God the Father.

There is also the wonderful story in Revelation 1 where John, on the island of Patmos, had a sight of the glorified Lord Jesus. So overwhelming was that sight, that he “fell at His feet, as though dead.” Then Jesus laid his right hand on him and said, “Do not be afraid; I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades” (Rev 1:17-18). Immediately John was strengthened and enabled to be Jesus’ messenger to the churches in Asia.

A blessing from Jesus was a direct blessing from God the Father.

Healing and the Laying on of Hands

The scriptures give several accounts of people being healed when hands were laid on them. This was evidenced in the ministry of Jesus:

• In Nazareth: “He laid His hands on a few sick people, and healed them” (Mark 6:5).
  
• A blind man: “Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored and he saw everything clearly” (Mark 8:25).
  
• A disabled woman: “When Jesus saw her, he called her forward and said to her, ‘Woman, you are set free from your infirmity’. Then he put his hands on her, and immediately she straightened up and praised God” (Luke 13:12-13).
  
• A paralytic man: Jesus said “Friend, your sins are forgiven”. In dealing with this man’s sins before his healing, Jesus demonstrated that he was not just a faith healer. His mission set him apart from the rest of humanity. He was “the word made flesh…who came from the Father, full of grace and truth” (John 1:14).
  
• After his resurrection, Jesus appeared to the 11 disciples and commissioned them to “Go into all the world and preach the gospel to every creature”, giving them this promise, “These signs will accompany those who believe. In my name they will drive out demons, they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well” (Mark 16:17-18).
  
• When the Apostle Paul was shipwrecked on the island of Malta, he laid hands on the father of the chief citizen of the island who was ill with a fever, and he was healed (Acts 28:8).

The question we have to ask is whether ordinary human beings were given the power to heal by laying on their hands. There is no evidence of this in the New Testament. There are instances of the apostles laying hands upon the sick and praying for them and they were healed. But there is no evidence of healing being transmitted from the well person to the sick person through the laying on of hands. The healing was received in answer to prayer.

So again, we have the laying on of hands being an act of faith, done by those with God-given authority and in line with his word; an act to which God responds with power.

The scriptures give several accounts of people being healed when hands were laid on them.

The Holy Spirit and the Laying on of Hands

When Peter and John went down to Samaria, after hearing of the many who were being saved through the ministry of Philip, they ministered to the new converts and, “they placed their hands on them, and they received the Holy Spirit” (Acts 8:17). When Paul was in Ephesus, it is recorded that after baptising some believers, he “placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied” (Acts 19:6).

These verses are often misunderstood as meaning that the Holy Spirit was somehow imparted or transferred to the believers through the laying on of hands. But the Greek does not say that. It simply records that ‘this happened, then that happened’ – without any causative interpretation.

In the teaching of Jesus, the Holy Spirit is the gift of the Father. Jesus said “I will ask the Father, and he will give you another Counsellor to be with you forever – the Spirit of truth” (John 14:15). It is essential to understand that we cannot impart or pass on the Holy Spirit to anyone. He is entirely in God’s hands to give or to withhold as he chooses. In the Old Testament, Elisha had to learn this. He asked the dying Elijah for a double portion of his spirit - but Elijah made it clear that it was not his to give (2 Kings 2).

A particular passage that needs careful interpretation is Paul’s advice to Timothy: “Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you” (1 Tim 4:14). It is evident that one day while Timothy and the elders were waiting on the Lord, someone prophesied indicating the ministry the Lord desired Timothy to have. In response to this, the elders laid hands on him.

We can be certain that the elders prayed for him; but what is even more significant in the context of Paul’s words was that the elders recognised the ministry Timothy was to exercise in the ‘ekklesia’ – the scattered congregations around the Empire that made up the Church at that time. The laying on of hands was a sign of this recognition. It was not giving the Holy Spirit or any ministry gifts – Timothy had already received these. The laying on of hands was a sign of their blessing - giving Timothy the authority to go and exercise his ministry gifts amongst the various congregations.

This is what happens today in a service of ordination: the elders (or bishops) of the church lay hands on the ordinands and pray for them. Through this act they are not imparting any spiritual blessing upon him or her, but from their position of authority, they recognise the ministry to which the ordinand has been called by God. This recognition gives authority to the ordinand to exercise ministry within the organisation of the church in accordance with its rules. It does not confer blessing or spiritual gifts – it confers institutional authority.

The laying on of hands is an act of faith, to which God responds with power.

Impartation

The whole subject of ‘impartation’ has caused much division and confusion in churches in recent history. In the 1990s there were men who went around laying hands on people and causing them to behave strangely. One man even called himself a ‘Holy Spirit Bartender’ because when he touched people they behaved like drunkards. Clearly, the spirit he was passing on to others was not the Holy Spirit!

We believe that a true interpretation of biblical teaching on this subject is that we human beings can pass on evil spirits, but we cannot pass on the Holy Spirit or any of the spiritual gifts of God by laying hands on people. These gifts are entirely God’s to give.

This does not mean, however, that we shouldn’t lay on hands! It is undoubtedly a practice that God has ordained and to which he responds, when done in accordance with his word and will. As we have seen, laying on hands is an outward act of faith which can be used in certain circumstances to give a personal blessing, or as part of praying for healing or petitioning the Lord to pour out his Holy Spirit.

It is a lack of sound biblical teaching and interpretation of Scripture that has caused so much confusion about this issue in recent years. Further teaching can be found in the book ‘Blessing the Church?’ which we serialised on Prophecy Today earlier this year. The book, written in 1995, is currently out of print but may be digitalised by Issachar Ministries in the near future.

The laying on of hands (Part 1).

Maureen Trowbridge reviews ‘The God-Life’ by Jim Graham (2016, Sovereign World).

This book by Jim Graham is an inspiring paraphrase of the epistles of Paul and, to quote the writer of the Foreword to this book, “the Word of God will impact our lives in a deeply informing way as we allow the Holy Spirit to reveal the will and Word of God to us”.

Not every one of Paul’s letters is covered here, the selected seven being Romans, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians. It is also fair to add that this is a very expansive paraphrase. What was originally a single verse or sentence has become a paragraph, often quite lengthy. The letter to the Romans, for example, takes over 70 pages of the book. But this arguably adds to the appeal of the book, making it a ‘proper read’. It also explains why the subtitle mentions that the letter are ‘as personalised’ by the author.

Reading through Jim Graham’s profound insights into Paul’s letters to the early churches, one feels again the safety and security we have with God in the Lord Jesus and all he accomplished for us through the Cross. As Graham sums it up, we must allow the God-life in us to be expressed through us.

Reading this book was such a blessing, and such a good way of understanding and taking in what God says in his word, that I have used it for some weeks as my daily reading book. It has reminded me constantly of the love and power of the Lord.

I strongly recommend this remarkable book for a deeper understanding of Paul’s letters to the churches. His teaching is brought to life in this paraphrase; I wish the book had been written some years ago so that I could have read it sooner!

‘The God-Life: Letters of the Apostle Paul as personalised by Jim Graham’ (228pp, paperback) is available from the publisher for £12.50. Also available as an e-book.

Monica Hill concludes her series with a final article on the spiritual ‘manifestations’ of 1 Corinthians 12.

This article is part of a series. Click here to access the archive.

“Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father” (John 14:12)

“Now to each one the manifestation of the Spirit is given for the common good…to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers” (1 Corinthians 12:9-10)

We are coming to the close of these thumbnail studies of each of the manifestations of the Spirit, which fit, in a special way, into the whole series of spiritual gifts that Paul lists as being available to us. We want to stress that discussions on, and insights gained from, these issues are all on-going – these studies are not the final word on the matter!

Furthermore, just knowing about the gifts is not sufficient – they need to be part of the whole raison d’etre of the faith, for each one of us. All of the gifts operate for the common good, to build up the Body of Christ. They operate only in the unity of the Spirit from whom they come. Before we consider the final three manifestations listed in 1 Corinthians 12, therefore, we will dwell for a moment on this theme.

Many Gifts, One Spirit

1 Corinthians 12 stresses the importance of the unity of the Holy Spirit. That unity is emphasised in Paul’s presentation –

• “no-one can say, ‘Jesus is Lord’, except by the Holy Spirit”;
  
• “there are different kinds of gifts, but the same Spirit distributes them”;
  
• “there are different kinds of service, but the same Lord”;
  
• “there are different kinds of working, but in all of them and in everyone it is the same God at work” (vv3-6).
  

1 Corinthians 12:8-10 stresses that all the manifestations are given either through the Spirit or by means of the same Spirit. Verse 11 draws it together: “All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines”.

This stress on the unity of the one Spirit from whom they all come surely must have some connection with the mistakes that were being made in the Corinthian church. Today, we are tempted, just as they were, to focus on the gifts or ‘manifestations’ rather than the source of the gifts. We often omit to give thanks where they are due and we fail to give God all the glory.

We should not take and use these gifts as a right, thus making ourselves important. Also we should not compare our own gift with that of others and feel that what we have is somehow of lesser value. This could lead to neglecting the gift that is given to us for the sake of false humility.

Paul emphasised the Holy Spirit as the one source of all these gifts – the Corinthian church were obviously tempted to focus more on the gifts than on the source.

A careful reading of 1 Corinthians 12:12-26 where Paul speaks about unity and diversity in the Body shows the value of all the spiritual gifts for the Church today. It also stresses that none are, or should be, of greater significance than the others.

I always read the last few verses (from verse 29) as a challenge to be aware of the uniqueness of each person’s gift and to agree with Paul that the answer to each of the questions is a resounding ‘no’. But we also need to agree that we should desire the greater gifts of “faith, hope and love”, while recognising that “the greatest of these is love” as declared in the beautiful love poem of 1 Corinthians 13.

Faith is for All

When we come to study the final three manifestations we can see how much they depend on each other – but we can also become rather confused as to the status of ‘faith’, being included as a manifestation which comes and goes as the Spirit wills and is not given to all!

Surely faith is believing and trusting in God and acting on this belief? “Without faith it is impossible to please God” (Heb 11:6). Surely faith is the cornerstone of being a Christian? We all need to have the ‘living faith’ that saves us and links us firmly and securely to our Father God. So what does Paul mean by including faith as a spiritual manifestation?

Faith as a Manifestation

Although it is presumed that we all have a measure of faith, there is also a special gift of faith which is exercised in persistent prayer and intercession. This involves is a strong confidence in, and dependence upon, God, in the context of a conviction of what God will accomplish through us. This comes when you know you have received a word from the Lord so that you can pray with absolute confidence that what you’re asking is within his will.

The ‘faith’ spoken of in this context is a special kind of faith that Jesus spoke about when questioned over the withered fig tree: “Jesus answered ‘I tell you the truth, if anyone says to this mountain, ‘Go throw yourself into the sea, and does not doubt in his heart but believes that what he says will happen, it will be done for him’” (Mark 11:22).

The disciples were rebuked when they failed to heal a boy with a demon spirit, with the reason given as: “Because you have little faith. I tell you the truth if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you’” (see also Luke 17:6).

All believers must have a measure of faith, but there is also a special gift of faith which involves a strong conviction of what God will accomplish through us, that comes through persistent prayer.

Paul refers to this again in 1 Corinthians 13:2 as believing in God’s promises and having God’s faith in us - that is the “faith that can move mountains”, and this kind of faith is inextricably linked with the manifestations of ‘healing’ and ‘miraculous powers’.

No manifestation can operate without faith, but these two in particular cannot operate separately without this special kind of faith. James also spoke of this kind of faith in connection with healing: “the prayer offered in faith will make the sick person well; the Lord will raise him up” and also mentioned the faith that Elijah needed to pray for both drought and rain (James 5:13-18). Paul prayed that the Ephesians will know God more intimately and experience “his incomparably great power for us who believe. The power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead” (Eph 1:18-19).

This special kind of faith enables us to do all that the Father wills - as long as we remember that it is a gift from God, and not a human skill. It is always the Holy Spirit who gives to God’s people the power to pray in faith and it is always God’s will for which they are given the faith to pray.

Hebrews 11 is a wonderful chapter giving examples of those throughout history who had this visionary kind of faith and who put their complete dependence on God.

Gifts of Healing

Note that ‘gifts of healing’ is in the plural in the Greek (χαρίσματα ἰαμάτων) [carismata himatone] and can mean different kinds of healing (Matt 10:1). This may not just mean physical healing but can also mean healing of relationships, or of psychological, emotional or spiritual needs. This is a ‘manifestation’ and not an appointment to a regular ministry of healing (1 Cor 12:30). Those who receive it should not be counted as official or regular workers of miracles. Even Peter, Paul and Philip in Samaria, whose healings are recorded in Acts, were not known as divine healers.

There are also those who receive training as doctors and nurses to care and heal in a worldly sense, but this manifestation is not that natural, human skill. Of course, the gifts of the Holy Spirit can be used alongside these human skills, so there can be continuing development of the entire field of Christian healing. God can bless them both as they are needed – and the manifestations can be spectacular when human help is no longer available.

‘Gifts of healing’ are plural – they do not just include physical healing but can also mean healing of relationships, or of psychological, emotional or spiritual needs.

Gifts of healing should be spontaneous among believers as and when the Spirit leads and wills, and these gifts do not depend only on the faith of those receiving the manifestation – Jesus often rejoiced that “Your faith has made you whole” (Luke 17:19; Mark 5:34; Luke 8:48; Mark 10:52). It is faith in Christ that cures people as Jesus reminded the onlookers following the healing of the crippled beggar: “It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see” (Acts 3:16).

James 5:13-16 gives specific instructions on praying and the use of oil. The ‘sick’ here means literally those ‘without strength’, needing the restoration of full health. The role of the elders was to build up the Body, healing all those needing support that they might be enabled to fulfil their ministry as fellow heirs with Christ (Rom 8:11-17).

Miraculous Powers

Gifts of healing can often be seen as miracles in themselves and Acts often uses the term ‘miracles’ (dynameis) to denote bodily healing and the casting out of evil spirits (Acts 8:6 -7 and 19:11-12). Healings were described as “signs and great miracles” (Acts 8:13) and “extraordinary miracles” (Acts 19:11).

But the working of miracles (literally the energising of powers – i.e. God’s powers) also refers to works of special and extraordinary power of God’s almightiness, such as those of Jesus when he turned the water into wine, walked on water or raised Lazarus from the dead. Those manifesting miraculous powers were promised that they would receive the power to “pick up snakes with their hands and when they drink deadly poison it will not hurt them at all” (Mark 16:19).

This is a very special manifestation given as and when the Spirit wills – and not one we can claim or manipulate. It is listed as one of the marks of an apostle in 2 Corinthians 12:12 but the whole story of Simon the sorcerer (Acts 8:9-24), his conversion and baptism followed by his desire to purchase special privileges, is a salutary lesson.

A ‘Final’ Word

When we look at developing the spiritual gifts - whether natural gifts, ministries or these ‘manifestations’ - to allow us to become the kind of people that God wants us to be, we see that it is all for a purpose: so that we can be both his witnesses and his ambassadors to others around us.

We should always remember that the gifts are given to enable us to serve others and not for self-aggrandisement! It is good for us to remember this when we recognise how gracious our Father is to send his Holy Spirit to help us, advise us and guide us into all truth, as well as to fill us with his grace.

Continuing our series on the spiritual ‘manifestations’ of 1 Corinthians 12.

This article is part of a series. Click here to access the archive.

“Anyone who speaks in a tongue does not speak to men but to God” (1 Corinthians 14:2)

“Now to each one the manifestation of the Spirit is given for the common good… to another speaking in different kinds of tongues, and to still another the interpretation of tongues” (1 Corinthians 12:7-10)

Speaking in tongues is recorded in the New Testament as occurring at the coming of the Holy Spirit at Pentecost (Acts 2:1-4) and on two other occasions (Acts 10:44-46 and Acts 19:1-6) as the early Church grew, but it is also listed as a spiritual manifestation by Paul in 1 Corinthians 12. It not only was misunderstood by believers in the early Church but also has created division in the Church down through the ages.

In 1 Corinthians 12, Paul does list an accompanying gift of ‘interpretation of tongues’ to go alongside, so that others who hear the manifestation of tongues can also be blessed – that is, they are both intended to be for the common good. But even the understanding of this has led to some confusion.

What is Speaking in Tongues?

The word glossa (Greek for language or tongue) appears in the Greek New Testament more than 50 times, most of which refer to known languages. It is also used when referring to the flames of fire shaped like ‘tongues’ (glossa) which appeared over the believers at Pentecost (Acts 2:3) and at least once in a metaphorical sense when referring to speech, “my tongue (glossa, speech) was glad (joyous)” (Acts 2:26).

In academia, the term ‘glossolalia’¹ is used to identify the phenomenon of speaking in an unknown language, or with language-like sounds, and is made up of the Greek glossa and lalia (speech). Often this is used in reference to the pagan practice of ‘ecstatic utterances’ - unintelligible, language-like sounds given while in a state of ecstasy.²

There is an incident in 1 Samuel 10:5-11 which many biblical scholars believe to be an early example of glossolalia being used in worship. Before he became king, Saul met a procession of prophets playing a variety of musical instruments and “prophesying”. We don’t know exactly what was happening but some think it is reasonable to interpret this as an example of ecstatic praise and worship.

The gift of tongues was misunderstood by early believers and has created division in the Church down through the ages.

Ecstasy is observed in many pagan religions around the world, in which it involves the generation of mystical insights by holy men, often by entering a trance. It is an ancient practice found among the shamans in the Sudan, the Shango cult of the West Coast of Africa, the Zor cult of Ethiopia, the Voodoo cult in Haiti and the Aborigines of South America and Australia. Some care should be taken in creating a distinction between pagan ecstatic utterances emanating from a trance and the biblical gift of speaking in tongues.

To be more specific, ‘xenoglossia’ (or ‘xenolalia’) is the ability to speak spontaneously and fluently in a language the speaker has never learned, but is nevertheless a known language. This interpretation is taken from Acts 2:8 when believers were enabled to speak in the languages of the many other nationalities present in Jerusalem at the time of Pentecost. They “were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them…a crowd came together in bewilderment, because each one heard their own language being spoken.”

Just Earthly Languages?

Many Christians who speak in tongues today believe that they are speaking a language that is not similar to any known earthly tongue but rather is a heavenly tongue. The usefulness of tongues as a personal prayer language is when we run out of human words to express our thoughts to God. This is what Paul refers to when he says “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans” (Rom 8:26). It may sound like gibberish to unbelievers, but God understands what we are trying to express.

The practice of speaking in tongues was heard frequently in the church at Corinth in the 1^st Century AD but has been experienced rarely down the ages, until the 19^th Century when it was accepted by The Church of Jesus Christ of Latter-day Saints (Mormonism) and then by Pentecostals in the early 20^th Century, followed by Charismatics as the century progressed, since when it is being much more widespread amongst Christians.

The usefulness of tongues as a personal prayer language is when we run out of human words to express our thoughts to God.

TO God – Not FROM God

It is important to understand that neither of these two manifestations, speaking in tongues and their interpretation, are God speaking to us, and so should not be confused with prophetic words. Speaking in tongues is a praise and prayer language addressed to God: “Anyone who speaks in a tongue does not speak to men but to God” (1 Cor 14:2).

This is the one manifestation of the Holy Spirit which involves us speaking to God, rather than God speaking to us. It enables us to praise God more than we can do in the flesh – it enables us to “utter mysteries by the Spirit” (1 Cor 14:2), which are not understood by others unless they are interpreted by those who are enabled by the Spirit to do so.

Private or Public? Both!

Speaking in tongues can be very uplifting, especially when used in private devotions, as believers can speak as often as they wish and are free to choose whether they will pray or praise with their minds or with their spirits, i.e. in tongues: “I will pray with my spirit, but I will also pray with my understanding” (1 Cor 14:15). This verse goes on: “I will sing with my spirit, but I will also sing with my understanding”. Singing in tongues is often very moving, adding greatly to any corporate act of worship as it becomes a shared experience.

In a public meeting Paul reminds us that this worship needs to be orderly, "For God is not a God of disorder but of peace" (verse 33). He recommends that only a few should share their worship in tongues at any one time and, in order that others can be edified and be able to say ‘Amen’ to these prayers to God, they should be interpreted or translated.

This is the one manifestation of the Holy Spirit which involves us speaking to God, rather than God speaking to us.

Worshippers should have control over how and when they speak in tongues as although it is a manifestation given as and when the Spirit wills, it is a phenomenon in which believers speak with God, without losing their own self-control and personhood.

Interpretation

The manifestation of interpretation of tongues is given so that the Body of Christ may not remain perplexed and unedified, but may be built up. A translation will enable the congregation to get the gist of what was expressed in the tongue, so that they too can share in the prayer or praise - without this it will be impossible to add a meaningful 'Amen!' (1 Cor 14:16). Neither tongues nor interpretation should ever disrupt a service, but should contribute to it.

Paul reminds the believers that “If the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” (1 Cor 14:23). So interpretation is necessary when others are present. However, like tongues the interpretation will always be TO God – and never a message from him. It will enable all to praise God with their minds, which will enrich their own worship in the future.

Misuse – Ancient and Modern Errors

It is obvious from the letters that Paul wrote to the early churches, especially to those in Corinth (e.g. 1 Cor 11-14) that errors were coming into the Church on this subject and that it was causing division. Paul’s responsive teaching can help us from going astray.

James also reminds us of the danger of the physical organ the tongue, if uncontrolled:

…the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.

All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. (James 3:5-10)

Paul also reminds us that none of the gifts or manifestations are of any value unless they are manifested with love (1 Cor 13:1) – in fact, without love “I am only a resounding gong or a clanging cymbal”.

Speaking in tongues enables us to praise God more than we can do in the flesh – it enables us to “utter mysteries by the Spirit” (1 Cor 14:2).

False Teaching

In the early days of Pentecostalism, in the 1920s, a tradition developed that tongues should be followed by a 'message' which was regarded as the interpretation. This was carried over into the charismatic movement of the 1960s and sometimes resulted in words purporting to be ‘prophecy’ being accepted without being either tested for their origin or weighed, with unfortunate results. This was directly against Paul’s teaching that “anyone who speaks in a tongue does not speak to men but to God” (1 Cor 14:2) and his instruction that all prophecy must be weighed (1 Thess 5:21).

God does not need to disguise his words to us in a strange language. He can and does communicate directly with believers in words that all can understand. Tongues can help in expressing our innermost thoughts and praise to God, when we simply do not have words to express what is in our hearts.

As tongues is a manifestation, given as the Spirit wills, and not a permanent gift, many churches today allow it but do not encourage it in public worship. Cessationists, on the other hand, believe that all the gifts and manifestations were restricted to the New Testament period only.

Does Speaking in Tongues Come with Baptism?

Paul indicated that new believers would receive the Holy Spirit when they first believed (Acts 19:2). New Testament teaching is that whoever believes, repents and is baptised will receive the gift of the Holy Spirit. Repentance and conversion are essential pre-requisites for this.

However, the ability to speak in tongues, though given by the Spirit, is not an essential sign of receiving the Spirit. Though this is often taught in Pentecostal churches, it cannot be supported from the New Testament.

In the biblical record of the early Church, tongue-speaking was not seen as a common every-day occurrence, but rather a miraculous sign for special occasions (as at Pentecost) as the apostles preached the Gospel and the Church extended. Paul’s teaching was that the gift of tongues is not important for salvation although it can have some importance for edifying the individual and the Church. But even in this role he said that prophesying is much more important: “He who speaks in a tongue edifies himself, but he who prophesies edifies the church” (1 Cor 14:4).

The ability to speak in tongues, though given by the Spirit, is not an essential sign of receiving the Spirit – neither is it a permanent gift, but a manifestation, given as the Spirit wills.

It would appear that Paul’s practice was to use tongues privately in his personal intercessions, but not in the assembly of believers (the church). He says, “I thank God that I speak in tongues more than all of you. But in the church, I would rather speak five intelligible words to instruct others than 10,000 words in a tongue” (1 Cor 14:18-19).

Mark’s version of the Great Commission (Mark 16:15-18) lists the signs that will accompany the baptism of those who believe, many of which are other gifts of the Holy Spirit that might enable witnessing to be more effective. Next week we will move on to looking at the last three of the manifestations from 1 Corinthians 12, focusing especially on how they are given for the common good.

References

1 'Glossology' is that department of Anthropology which has to do with the study and classification of languages and dialects.

2 Unlike the biblical gift of tongues, some research conducted by the Lutheran Medical Centre has demonstrated that glossolalia can be learned by following simple instructions or by imitating a semblance of words said by others. See Got Questions' page on glossolalia, here.