Pentecostal tongues: Unknowable utterances
Pentecostalism believes that 'speaking in tongues' is a God-enabled prayer language using unintelligable human utterances that have a spiritual effect. Though the Greek word for “tongues” (glossolalia) means “languages,” Pentecostals know that in most instances the tongues-speaking practiced in their movement is unknowable in its nature. Before the revival of 'tongues' at the turn of the nineteenth-century, Christians who later joined the Pentecostal movement were expecting the gift of languages to equip the Church for worldwide evangelism to the unreached millions in their mother-tongues. However after 1906 the movement recognised that the activity in their churches being called 'speaking in tongues' did not involve human languages and was not evangelistic.
Ideas about the nature of tongues developed in these early years. While still acknowledging that the tongues-speaking enabled by the Spirit in Acts 2:4 were known dialects of countries foreign to the speaker, Pentecostals began to view 1 Corinthians 14:2 as identifying another type of tongues. This was based upon the view that if “no one understands him” and his words “utter mysteries with his spirit,” then this tongues-speaking mustn't be actual languages but 'unknown utterances.' Since this passage describes 'praying' in a tongue, speaking to God not men, to praise God and give him thanks, Pentecostalism embraced the concept of tongues as a prayer language with God-empowered unintelligable human utterances that have an impact upon the spiritual realm (as opposed to preaching with foreign identifiable human languages as in Acts 2.)
Before examining the Pentecostal notion of two types of tongues, being the miraculous gift of languages and God-given utterances of unidentifiable meaning, it is important to realise that the practice of both types of phenomenon have been reported throughout history in the secular, religious and Christian world. (See The history of tongues).
Corinthian tongues: foreign languages
There are at least several reasons from the text why the type of tongues spoken by the Corinthians were identifiable human languages:
Different kinds
The passage in 1 Corinthians 12 first listing tongues as a manifestation of the Spirit describes the activity as “speaking in different kinds of tongues” (1 Corinthians 12:10, 28). The fact that there are different kinds of tongues suggests that languages are in view. 'Different' tongues are the 'other' tongues of the nations given on the day of Pentecost (Acts 2:4), where after the crowd of foreign speaking Jews heard them praising God in each of their own native tongues. (Acts 2:11).
Speaking a tongue
Although the Spirit is described as generically giving different kinds of "tongues," (plural) or enabling people to speak in other "tongues" (plural), 1 Corinthians 14 does not describe individual persons speaking in "tongues." Every reference in 1 Corinthians 14 to an individual with this ability describes them as one who speaks in "a tongue" (singular). This activity is speaking a singular language with a specific identity.
None without meaning
The passage in 1 Corinthians 14 indicates that Paul thought of ‘a tongue’ as actually conveying meaning: In reference to tongues he says, “there are all sorts of languages in the world, yet none of them is without meaning.” (1 Corinthians 14:10) This is why they were capable of being interpreted.
Speaking words
When refering to tongues the Apostle implies that this activity involves communication. He describes it as “speaking” (1 Corinthians 14:13) and describes the utterances as actual “words,” (1 Corinthians 14:18) which by definition are units of language that communicate meaning. They are not merely sounds produced with the tongue. Paul describes the activity as 'speaking to God,' 'praying' to God, 'praising' God, 'thanking' God and speaking 'to oneself' (1 Corinthians 14:2, 14, 16-17, 28).
Saying “Amen”
Paul implies that someone who speaks in a tongue has an idea of the meaning of his words. He says, "If you are praising God with your spirit, how can one who finds himself among those who do not understand say "Amen" to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other man is not edified.” (1 Corinthians 14:16-17) Paul implies that the speaker has the ability to say “Amen” to his prayer as opposed to those who cannot because they do not know what he is saying. If the speaker himself was also among those who do not understand then he also would not be able to say "Amen" to his thanksgiving and would therefore also not be edified. Although the speaker does not have complete understanding of what he is saying, the Apostle does not include the speaker among those who do not understand at all.
Speaking to oneself
Paul clearly says that a tongue edifies the speaker (1 Corinthians 14:4) and that the he speaks to himself as well as to God (1 Corinthians 14:28). He implies then that the speaker is himself encouraged by the meaning of his message. (1 Corinthians 14:16-17) He is praising and giving thanks to God, saying "Amen" to the prayer and being edified by it, but the other man is not edified because he does not understand its meaning.
Speaking a message
In 1 Corinthians 14:26, Paul lists “a tongue” together along side “a hymn”, “a word of instruction”, “a revelation”, and “an interpretation,” all of which are capable of strengthening the church. All of these activities involve word-based messages. The fact that Paul insists that a tongue given in a church must be interpretted does not suggest that the original utternance was without meaning. Quite the opposite, to 'interpret' is literally the activity of explaining the meaning of a message given.
Is it possible that Pentecostal tongues have the same nature as those practiced by the Corinthians, as described in 1 Corinthians 12-14? These were not unknowable utternances, for they were not without meaning; this activity was not merely making sounds with the tongue, but speaking words of thanks to God; these speakers were not all-together ignorant of what they were saying, for they were at least edified by their words. The only similarity between the ‘tongues’ practiced in Pentecostalism and those described in 1 Corinthians 12-14 is that in both cases the mind of the speaker can be described as being 'unfruitful’. This is not an adequate basis for concluding that their identities are common.
Corinthian tongues: unknowable utterances?
There are other reasons in the text of 1 Corinthians 14 that leave open the possibility that the nature of the tongues spoken by Corinthian Christians were not miraculous gifts of foreign languages (that can be compared to those in the Acts narratives).
The mind unfruitful
Paul says in regard to the one in Corinth who spoke in tongues, "no one understands him; he utters mysteries with his spirit.” Paul is likely generalising the audience to say that no one present understands the speaker; He seems to be implying that his words are a mystery to his audience, though not necessarily to the speaker. However, Paul describes the mind as “unfruitful” when he prays in a tongue (1 Corinthians 14:14). He may mean that the speaker it not thinking through his words before he speaks; he is not deliberately choosing his words as a bilingual speaker would, but instead is being given in a foreign tongue words from the Spirit to speak and only retrospectively being aware of what he has said.
If however Paul means by 'unfruitful' that it is impossible to understand the meaning of a tongue by listening or speaking it (without God-given interpretation), his words may be a complete mystery to all except God alone. This would allow the possibility that the tongue-speaking is not referring to an actual language at all.
In the first-century Hellenistic world and earlier, ecstatic utterances in unknown or unintelligible speech were commonly practiced by pagan prophets, magicians and sorcerers. [1]. It is possible that the nature of the tongues spoken by Corinthians were actually this very human activity that the Corinthians brought into their Christian lives from this type of pagan past.
Stop thinking like children
Paul acknowledges that the Corinthian practice is from God, in the sense that everything is from God, whether good or bad, human or miraculous. (Romans 11:36) All things ultimately come from him and he uses all things to work for the Christian their good of conformity to Christ's image (Romans 8:28). Rather than simply instructing the Corinthians to stop using tongues, he sympathises with them and reframes their behaviour in the light of the gospel and God’s purposes for the church. Since this is Paul's approach, it should be ours also.
Paul's message to the Corinthians is nonetheless a rebuke for immaturity. They are like a two-year-olds who do not know how to do things for others. He portray tongues as an undesirable gift because it doesn’t achieve God’s goal for the church, which is mutual edification. Edification comes by prophesying to one another, by which God speaks his word through Christians to other Christians to encourage and comfort them. He instructs the Corinthians to cease speaking in tongues in the church unless they can interpret their messages. Without interpretation a tongue only encourages the speaker. Only with interpretation can a tongue work for the common good.
Since the Corinthian and Pentecostal tongues do not likely share the same identify, Pentecostalism should be more careful when applying verses such as 1 Corinthians 14:4 to their own practice: “he who speaks in a tongue edifies himself”. The great danger of the Pentecostal emphasis on tongues is that this activity does not bring edification as Paul explains it. The point of 1 Corinthians 14 is that Christian strengthening and Christian encouragment comes from mutually understanding God's word.
A sign for unbelievers
The tongues spoken of in 1 Corinthians 12-14 were a ‘sign’ for unbelievers: “Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.” (1 Corinthians 14:22) In its context 1 Corinthians 14:22 is preceded by a quotation from Isaiah 28:11-12 where unbelieving Israel are told they'd soon hear the foreign tongues of the Assyrians coming to destroy them. Here ‘tongues’ were given to unbelieving Israelites as a sign of their judgement. Paul uses this quote to warn the Corinthians that similarly if they speak with tongues that listeners do not understand it is a sign to them that they are under God’s judgement. People become Christians when they come to understand God’s word; a sign of being a Christian is understanding God’s word when it is heard. And so Paul says, “tongues are for unbelievers” who are under God’s judgement, for they are the ones to whom God’s word comes without meaning.
How do Pentecostal tongues function as a sign of judgment against unbelievers? The lack of explanation in Pentecostalism of 1 Corinthians 14:21-22 is telling. The tongues described in the Corinthian church were a sign to any listener not understanding their content that they were under God's judgment. Similarly, modern day tongues practiced by Pentecostals in churches, if they are indeed unknowable utternances, are a sign to any listener of God's judgment in the church on unbelievers. For these tongues divert attention from God's word and so deprive listeners of the only message that can save them.
Theological confidence
It is hard to believe how anybody could claim perfect confidence in her or his own reading of 1 Corinthians 14, for this passage contains so many difficulties. However, the meaning of the passage is clear enough. Much of what has been read into this passage and brought to it from personal experience can not justly be read out of it.
The Pentecostal practice refered to under the title of ‘tongues’ is given by God, as all things are. (Romans 11:36) Something that helps Christians maintain a focused adoration on God and brings no mutual or individual harm is a good thing. However, this is not reason enough for a theological position claiming that the present day exercise of Pentecostal tongues have the same identity as those described in 1 Corinthians 12 and 14 or the Acts narratives.
More on this topic
How Pentecostalism developed over time
Tongues and Spirit-baptism: What Pentecostals believe
The history of tongues
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[1] Grant. R. Osborne (Ph.D., University of Aberdeen), “Tongues, Speaking in,” Evangelical Dictionary of Theology, 2nd Ed., Paternoster Press, 2001, p. 1206.
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
The Miraculous Gifts of the Holy Spirit: The Pentecostal basis
The Pentecostal emphasis on power can be dated back to the Keswick movement and earlier, when in Great Britain Dwight L. Moody began emphasising the need for the Spirit's empowerment for Christian service and the idea of Spirit baptism as a second blessing of the Spirit's power (1874). In America the Holiness movement began to developed. “Restoration theology” emerged, teaching that “Spirit baptism fully restored the spiritual relationship that Adam and Eve had with God in the Garden of Eden” [1] and that a sign of the end of the church age would be a restoration of the New Testament sign gifts to the church. (As early as 1830 Edward Irving had taught that the “extraordinary” gifts would be given again by the Spirit to the church in the period just prior to the Second Coming of Christ). Since Spirit baptism brought a restoration of the relationship intended by God in the Garden of Eden, “the higher life in Christ could also reverse the physical effects of the Fall, enabling believers to take authority over sickness.” [1] A. B. Simpson and A. J. Gordon were among those who began teaching healing in the atonement.
The basis for the Pentecostal position on miracles
Pentecostals argue the point that miraculous gifts such as healing, tongues, prophecy and exorcisim are promised to Christians. Pentecostalism relies heavily upon four passages for its position: Mark 16:9-20, in which Jesus is described as saying ‘signs will accompany those who believe;’ James 5:14-16 in which James states, 'Is any one of you sick? He should call the elders of the church... And the prayer offered in faith will make the sick person well;' 1 Corinthians 14:1 that instructs Christians, 'eagerly desire spiritual gifts' within the context of the miraculous (1 Cor 12:8-10); and Isaiah 53:4-5 where it is taught that Christ on the cross became our “sickness-bearer” as well as our “sin-bearer.” However a careful reading of each of these passages disqualifies them as a basis for an expectation of the miraculous activity of God within the church.
Mark 16:9-20, A promise of the miraculous to Christians?
In Mark 16:17-18 Jesus is described as saying, "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." Diligent readers of Scripture will see that the earliest and most reliable manuscripts do not contain this section of Mark's gospel. This is not of the least significance. The fact that the early manuscripts of Mark do not contain Mark 16:9-20 undeniably means that this section was added later by a different author to a copy of the gospel, probably to give the work a more 'natural' ending. It may be apparent to careful readers that the flow of Mark 16:9-20 does not fit Mark’s characteristic style. It should be clear to Pentecostals that these quotes were added at a later stage to manuscripts by someone other than Mark himself. The unavoidable conclusion of this logic is that Mark 16:9-20 is not apostolic and therefore is not a part of the cannon; these statements are not a part of Scripture. They should not therefore be used as a basis for any theology.
James 5:14-16, A promise of physical healing for Christians?
In support of an expectation of healing, Pentecostals quote James 5:14-15, in which James writes, "Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well...” This seemingly straightforward passage may seem to indicate that any sick Christian may be healed by the faith-filled prayer of church elders. However this passage cannot be read as an absolute promise of healing for sick Christians, for otherwise there would be no need for any Christian to ever be sick, as was the Apostle Paul, (Gal 4:14, 2 Cor 12:7-9) [2] Timothy, (1 Tim 5:23), Epaphroditus, (Php 2:26-27) and Trophimus. (2 Tim 4:20) The Pentecostal reading of this passage should also make it possible for someone to avoid death altogether. If all that were needed to stay well was the prayer of believing elders, why should anyone need to die at all, as did the Apostles themselves who initially demonstrated the use of these gifts. James 5:14-16 is not as straightforward as Pentecostalism makes out.
In the first place, the passage should be read in the entirety of it's context: “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops. My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.” (James 5:14-20)
Firstly the context of this passage prohibits any comparison with the spiritual gifts of healings and miracles, for it neither promises nor describes anything immediate or direct or even miraculous. Secondly, the language of ‘healing’ as being ‘raised’ is quite ambiguous, and could refer to an experience in this life or to the perfect healing after this life.
Thirdly, the repeated emphasis of the passage is salvation from the consequences of sin. The topic is brought up four times. The first mentions forgiveness from sin, (v. 15) the second, healing, (v. 16) the third, 'salvation from death' and the fourth, 'covering' sins. (v. 20). The language of ‘raising’ and ‘saving’ may refer to physical healing from sickness that are a result of God’s judgement on Christians for certain sins. The context does relate the healing of the sickness to the forgiveness of specific sin (vs. 15-16). This view offers a likely explanation for why elders are involved.
Examples within Scripture of this sort of sickness can be found in 1 Corinthians 11:29-30 and Revelation 2:22-23. The prayer ‘offered in faith’ indicates reliance on God’s grace. To ‘have faith’ is not to have a power to bring about healing despite the will of God, but to place ones trust in God himself who alone is gracious to heal. In this case the 'prayer offered in faith will make the sick person well' because God’s revealed purpose for his judgement on Christians is not an act of final condemnation, but of Fatherly discipline (1 Cor 11:32). Clearly, James 5:14-16 cannot be used as a basis for an expectation of the miraculous healing as the usual and continuous activity of God within churches.
1 Corinthians 14:1, A command to desire the miraculous gifts?
Pentecostals maintain that since 1 Corinthians 14:1 teaches Christians to 'eagerly desire spiritual gifts' within the context of the miraculous, (1 Cor 12:8-10) therefore the sign gifts such as healing, prophecy and tongues should be ever present in healthy churches. But once again due consideration must be given to the wider context, for Pentecostalism uses 1 Corinthians 14:1 to teach the exact opposite of what Paul is actually saying.
In the first place, the Greek word ‘gifts’ does not appear in the original text in this passage, nor does it in 1 Corinthians 12:1! A Greek reading of this verse (and others like it in the section) would not suggest the topic of ‘gifts’ at all [3]. In the wider context of the book Paul is addressing what it means to be ‘spiritual’ in general. A more accurate way of understanding the intended meaning of this verse might be 'desire earnestly [to be] spiritual' or 'desire earnestly spiritual [things], but especially that you may prophecy'. Similarly, verse 12 might read something like: 'since you are zealous of spiritual [things], seek to abound for the edification of the church'.
The Corinthians thought they were spiritual because of their abounding manifestations of the Spirit. Instead, in his entire letter, Paul corrects them by explaining that a spiritual person is one who understands God’s wisdom in the gospel through the revelation of the Spirit (1 Cor 1-2); spirituality is to regard the Apostle’s message and ministry itself as supremely spiritual (1 Cor 3-4); it is to honour the Holy Spirit by being holy in ones physical body and in the church (1 Cor 5-7); it is to use ones freedom and knowledge in Christ to serve one another in love by building up one another with prophecy and it is conversely not to indulge in idolatry or the self-centred use of ones knowledge or the self-centred use of gifts like tongues to building up only oneself (1 Cor 8-14); being spiritual is to stand firm on the gospel of the resurrection (1 Cor 15-16).
No verse in the book of 1 Corinthians can be justly cited to form a basis for an emphasis on desiring and seeking spiritual gifts themselves. In fact, this is the very problem in thinking that Paul is seeking to correct: we should rather desire and seek to be spiritual people, which is not the same thing as having the manifestation of the Spirit in our midst. For the Corinthians had plenty of the Spirit's gifts and yet Paul rebukes them for being unspiritual and worldly.
Isaiah 53:4-5, Teaching on healing in the atonement?
In Isaiah's famous suffering servant song (Isaiah 53) he prophecies about the Christ, “Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” (Isa 53:4-5). Then in Matthew 8:16-17, Matthew writes of Jesus, “many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: "He took up our infirmities and carried our diseases."”
Pentecostalism has long concluded from upon these texts that healing was achieved for Christians by Christ's work at the cross. They conclude that Isaiah 53:4-5 promises healing by Jesus for Christians as a result of his work of atonement. Kenneth Copeland and Kenneth Hagan are contemporary American teachers who advocate this line of thinking.
However the use of Isaiah 53:4-5 as a basis for the belief that healing is as readily available to Christians as is forgiveness of sins is a false logic. Firstly, Matthew 8:16-17 is not a reference to Christ's work of atonement but to his healing ministry which preceded it. The Apostle Matthew has unavoidably taught that Isaiah's prophecy was fulfilled in Jesus activity of healing “all the sick” before his death on the cross. Secondly, the Apostle Peter's quotation of Isaiah 53:4 in 1 Peter 2:24 shows that this prophecy applies to Christians as a reference to the forgiveness of sins. Isaiah's words themselves occur in the wider context of a passage all about justification from transgression (Isaiah 53:5-12). The Apostle Peter interprets, “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.” [4]
Therefore, the commonly quoted texts used in support of the Pentecostal position on the miraculous gifts - Mark 16:17-18, James 5:14-16; 1 Corinthians 14:1; 1 Corinthians 12:8-10; Isaiah 53:4-5 - are not fit as basis for an expectation of the usual and continual activity of these signs gifts in the life of churches.
More on this topic
Gifts of the Spirit: What Pentecostals believe
The miraculous gifts: what the Scriptures promise
The gift of tongues: What the Scriptures describe
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[1] Gary B. McGee (Ph.D., Professor of Church History, Chair, Bible and Theology Department at Assemblies of God Theological Seminary), Systematic Theology, Chapter 1 “Historical Background”, Logion Press, 1995, p. 12.
[2] In 2 Corinthians 12:7-9, the Greek translated ‘weakness’ is the same word translated ‘sickness’ in James 5:14.
[3] The New American Standard Version indicates this by placing the word 'gifts' in italics.
[4] Stott, John. The Cross of Christ, IVP, 1986, p. 224-245. talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
The basis for the Pentecostal position on miracles
Pentecostals argue the point that miraculous gifts such as healing, tongues, prophecy and exorcisim are promised to Christians. Pentecostalism relies heavily upon four passages for its position: Mark 16:9-20, in which Jesus is described as saying ‘signs will accompany those who believe;’ James 5:14-16 in which James states, 'Is any one of you sick? He should call the elders of the church... And the prayer offered in faith will make the sick person well;' 1 Corinthians 14:1 that instructs Christians, 'eagerly desire spiritual gifts' within the context of the miraculous (1 Cor 12:8-10); and Isaiah 53:4-5 where it is taught that Christ on the cross became our “sickness-bearer” as well as our “sin-bearer.” However a careful reading of each of these passages disqualifies them as a basis for an expectation of the miraculous activity of God within the church.
Mark 16:9-20, A promise of the miraculous to Christians?
In Mark 16:17-18 Jesus is described as saying, "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." Diligent readers of Scripture will see that the earliest and most reliable manuscripts do not contain this section of Mark's gospel. This is not of the least significance. The fact that the early manuscripts of Mark do not contain Mark 16:9-20 undeniably means that this section was added later by a different author to a copy of the gospel, probably to give the work a more 'natural' ending. It may be apparent to careful readers that the flow of Mark 16:9-20 does not fit Mark’s characteristic style. It should be clear to Pentecostals that these quotes were added at a later stage to manuscripts by someone other than Mark himself. The unavoidable conclusion of this logic is that Mark 16:9-20 is not apostolic and therefore is not a part of the cannon; these statements are not a part of Scripture. They should not therefore be used as a basis for any theology.
James 5:14-16, A promise of physical healing for Christians?
In support of an expectation of healing, Pentecostals quote James 5:14-15, in which James writes, "Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well...” This seemingly straightforward passage may seem to indicate that any sick Christian may be healed by the faith-filled prayer of church elders. However this passage cannot be read as an absolute promise of healing for sick Christians, for otherwise there would be no need for any Christian to ever be sick, as was the Apostle Paul, (Gal 4:14, 2 Cor 12:7-9) [2] Timothy, (1 Tim 5:23), Epaphroditus, (Php 2:26-27) and Trophimus. (2 Tim 4:20) The Pentecostal reading of this passage should also make it possible for someone to avoid death altogether. If all that were needed to stay well was the prayer of believing elders, why should anyone need to die at all, as did the Apostles themselves who initially demonstrated the use of these gifts. James 5:14-16 is not as straightforward as Pentecostalism makes out.
In the first place, the passage should be read in the entirety of it's context: “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops. My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.” (James 5:14-20)
Firstly the context of this passage prohibits any comparison with the spiritual gifts of healings and miracles, for it neither promises nor describes anything immediate or direct or even miraculous. Secondly, the language of ‘healing’ as being ‘raised’ is quite ambiguous, and could refer to an experience in this life or to the perfect healing after this life.
Thirdly, the repeated emphasis of the passage is salvation from the consequences of sin. The topic is brought up four times. The first mentions forgiveness from sin, (v. 15) the second, healing, (v. 16) the third, 'salvation from death' and the fourth, 'covering' sins. (v. 20). The language of ‘raising’ and ‘saving’ may refer to physical healing from sickness that are a result of God’s judgement on Christians for certain sins. The context does relate the healing of the sickness to the forgiveness of specific sin (vs. 15-16). This view offers a likely explanation for why elders are involved.
Examples within Scripture of this sort of sickness can be found in 1 Corinthians 11:29-30 and Revelation 2:22-23. The prayer ‘offered in faith’ indicates reliance on God’s grace. To ‘have faith’ is not to have a power to bring about healing despite the will of God, but to place ones trust in God himself who alone is gracious to heal. In this case the 'prayer offered in faith will make the sick person well' because God’s revealed purpose for his judgement on Christians is not an act of final condemnation, but of Fatherly discipline (1 Cor 11:32). Clearly, James 5:14-16 cannot be used as a basis for an expectation of the miraculous healing as the usual and continuous activity of God within churches.
1 Corinthians 14:1, A command to desire the miraculous gifts?
Pentecostals maintain that since 1 Corinthians 14:1 teaches Christians to 'eagerly desire spiritual gifts' within the context of the miraculous, (1 Cor 12:8-10) therefore the sign gifts such as healing, prophecy and tongues should be ever present in healthy churches. But once again due consideration must be given to the wider context, for Pentecostalism uses 1 Corinthians 14:1 to teach the exact opposite of what Paul is actually saying.
In the first place, the Greek word ‘gifts’ does not appear in the original text in this passage, nor does it in 1 Corinthians 12:1! A Greek reading of this verse (and others like it in the section) would not suggest the topic of ‘gifts’ at all [3]. In the wider context of the book Paul is addressing what it means to be ‘spiritual’ in general. A more accurate way of understanding the intended meaning of this verse might be 'desire earnestly [to be] spiritual' or 'desire earnestly spiritual [things], but especially that you may prophecy'. Similarly, verse 12 might read something like: 'since you are zealous of spiritual [things], seek to abound for the edification of the church'.
The Corinthians thought they were spiritual because of their abounding manifestations of the Spirit. Instead, in his entire letter, Paul corrects them by explaining that a spiritual person is one who understands God’s wisdom in the gospel through the revelation of the Spirit (1 Cor 1-2); spirituality is to regard the Apostle’s message and ministry itself as supremely spiritual (1 Cor 3-4); it is to honour the Holy Spirit by being holy in ones physical body and in the church (1 Cor 5-7); it is to use ones freedom and knowledge in Christ to serve one another in love by building up one another with prophecy and it is conversely not to indulge in idolatry or the self-centred use of ones knowledge or the self-centred use of gifts like tongues to building up only oneself (1 Cor 8-14); being spiritual is to stand firm on the gospel of the resurrection (1 Cor 15-16).
No verse in the book of 1 Corinthians can be justly cited to form a basis for an emphasis on desiring and seeking spiritual gifts themselves. In fact, this is the very problem in thinking that Paul is seeking to correct: we should rather desire and seek to be spiritual people, which is not the same thing as having the manifestation of the Spirit in our midst. For the Corinthians had plenty of the Spirit's gifts and yet Paul rebukes them for being unspiritual and worldly.
Isaiah 53:4-5, Teaching on healing in the atonement?
In Isaiah's famous suffering servant song (Isaiah 53) he prophecies about the Christ, “Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” (Isa 53:4-5). Then in Matthew 8:16-17, Matthew writes of Jesus, “many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: "He took up our infirmities and carried our diseases."”
Pentecostalism has long concluded from upon these texts that healing was achieved for Christians by Christ's work at the cross. They conclude that Isaiah 53:4-5 promises healing by Jesus for Christians as a result of his work of atonement. Kenneth Copeland and Kenneth Hagan are contemporary American teachers who advocate this line of thinking.
However the use of Isaiah 53:4-5 as a basis for the belief that healing is as readily available to Christians as is forgiveness of sins is a false logic. Firstly, Matthew 8:16-17 is not a reference to Christ's work of atonement but to his healing ministry which preceded it. The Apostle Matthew has unavoidably taught that Isaiah's prophecy was fulfilled in Jesus activity of healing “all the sick” before his death on the cross. Secondly, the Apostle Peter's quotation of Isaiah 53:4 in 1 Peter 2:24 shows that this prophecy applies to Christians as a reference to the forgiveness of sins. Isaiah's words themselves occur in the wider context of a passage all about justification from transgression (Isaiah 53:5-12). The Apostle Peter interprets, “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.” [4]
Therefore, the commonly quoted texts used in support of the Pentecostal position on the miraculous gifts - Mark 16:17-18, James 5:14-16; 1 Corinthians 14:1; 1 Corinthians 12:8-10; Isaiah 53:4-5 - are not fit as basis for an expectation of the usual and continual activity of these signs gifts in the life of churches.
Gifts of the Spirit: What Pentecostals believe
The miraculous gifts: what the Scriptures promise
The gift of tongues: What the Scriptures describe
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[1] Gary B. McGee (Ph.D., Professor of Church History, Chair, Bible and Theology Department at Assemblies of God Theological Seminary), Systematic Theology, Chapter 1 “Historical Background”, Logion Press, 1995, p. 12.
[2] In 2 Corinthians 12:7-9, the Greek translated ‘weakness’ is the same word translated ‘sickness’ in James 5:14.
[3] The New American Standard Version indicates this by placing the word 'gifts' in italics.
[4] Stott, John. The Cross of Christ, IVP, 1986, p. 224-245. talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
The Miraculous Gifts of the Holy Spirit: what the Scriptures promise
What does the New Testament promise about spiritual gifts? A restoration of miracles, healings and tongues to the Church in the last days in preparation for the End? That is what Pentecostalism from its origin has believed. Pentecostalism began with a widespread desire for the gift of tongues (foreign languages) for world evangelisation and the desire for a restoration of the 'full gospel,' involving Spirit-baptism as a post-conversion experience of empowerment with the miraculous sign gifts such as healing.
The claim that God restored the miraculous gifts of the New Testament period to the church in the revivals of the early 1900s is questionable. Such a belief assumes that these gifts were in some way 'lost' in the first place. The Bible nowhere indicates that God would at some stage in early church history cease to give any of the spiritual gifts. Similarly, the Scriptures nowhere promise that God would continue to give them continuously throughout church history. And even more critically, the Scriptures nowhere promise an end-time restoration of the sign gifts such as prophecy, tongues, miracles and healing.
It is likely that God has continued to give all of his gifts to the church right throughout its history. It is certainly possible that God has enabled Christians to genuinely speak the tongues of the same identity as those of the New Testament period, for example. Similarly, God may well have used the prayers or involvement of many Christians to do genuine miracles or healing. He may also have allowed Christians to provide genuine prophecy of the same nature as that in the New Testament period.
But if the New Testament does not actually promise miraculous activity to Christians, what has God promised about spiritual gifts?
Warning: The promise of miracles
The New Testament does instruct Christians to expect miraculous activity in the last days. But remarkably, for Pentecostals at least, these instructions warn Christians to expect miraculous activity in the world! Christians are instructed to be very cautious about genuine miraculous activity from non-Christians and false-Christians and even from Satan himself. We are to test everything, holding onto only that which is good.
In order to understand this point it is vital to realise that none of the spiritual gifts themselves require a Christian context or content. Claims and evidence of miraculous activity have come from all sides of society and history. This includes spiritualists, agnostics, members of the occult and those leading immoral lives. Any claim to a miracle or healing does not necessitate the work of God for three reasons:
Firstly, mistakes are all too easy to make, especially in an overly keen state of mind. There are multiple factors that might account for so-called healings. These include wrong diagnosis and healing as a result of other causes. Other causes of healing include the natural bodily process of recovery and the use of bodily aids like therapy, medication and treatment.
The second and third reason why a miracle or healing does not necessitate the work of God are given by the New Testament itself when specifically warning Christians about what to expect in these last days.
Secondly, the Scriptures warn that false prophets will come who will be able to do miracles, signs and wonders that deceive and lead astray Christians (Mk 13:22, cf. Deut 13:1-5).
Thirdly, the Scriptures also warn that in the last days Satan himself will deceive people with powerful signs and wonders because of their refusal to love the truth (2 Th 2:9-10).
Therefore the presence of miraculous activity is not necessarily a sign of spirituality and the work of God. It is a warning sign. It should cause us to listen all the more carefully to the accompanying message being preached (or not preached), testing it against the Scriptures so that we are not lead astray from the gospel to something that is different and therefore false.
The Pentecostal case
Pentecostals argue the point that miraculous gifts such as healing, tongues, prophecy and exorcisim are promised to Christians. Pentecostalism relies heavily upon three passages for its position: Mark 16:9-20, in which Jesus is described as saying ‘signs will accompany those who believe;’ James 5:14-16 in which James states, 'Is any one of you sick? He should call the elders of the church... And the prayer offered in faith will make the sick person well;' and 1 Corinthians 14:1 that instructs Christians, 'eagerly desire spiritual gifts' within the context of the miraculous (1 Cor 12:8-10). However a careful reading of each of these passages disqualifies them as a basis for an expectation of the miraculous activity of God within the church. But that's for the next article.
More on this topic
The miraculous gifts: The Pentecostal basis
Gifts of the Spirit: What Pentecostals believe
The gift of tongues: What the Scriptures describe
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
The claim that God restored the miraculous gifts of the New Testament period to the church in the revivals of the early 1900s is questionable. Such a belief assumes that these gifts were in some way 'lost' in the first place. The Bible nowhere indicates that God would at some stage in early church history cease to give any of the spiritual gifts. Similarly, the Scriptures nowhere promise that God would continue to give them continuously throughout church history. And even more critically, the Scriptures nowhere promise an end-time restoration of the sign gifts such as prophecy, tongues, miracles and healing.
It is likely that God has continued to give all of his gifts to the church right throughout its history. It is certainly possible that God has enabled Christians to genuinely speak the tongues of the same identity as those of the New Testament period, for example. Similarly, God may well have used the prayers or involvement of many Christians to do genuine miracles or healing. He may also have allowed Christians to provide genuine prophecy of the same nature as that in the New Testament period.
But if the New Testament does not actually promise miraculous activity to Christians, what has God promised about spiritual gifts?
Warning: The promise of miracles
The New Testament does instruct Christians to expect miraculous activity in the last days. But remarkably, for Pentecostals at least, these instructions warn Christians to expect miraculous activity in the world! Christians are instructed to be very cautious about genuine miraculous activity from non-Christians and false-Christians and even from Satan himself. We are to test everything, holding onto only that which is good.
In order to understand this point it is vital to realise that none of the spiritual gifts themselves require a Christian context or content. Claims and evidence of miraculous activity have come from all sides of society and history. This includes spiritualists, agnostics, members of the occult and those leading immoral lives. Any claim to a miracle or healing does not necessitate the work of God for three reasons:
Firstly, mistakes are all too easy to make, especially in an overly keen state of mind. There are multiple factors that might account for so-called healings. These include wrong diagnosis and healing as a result of other causes. Other causes of healing include the natural bodily process of recovery and the use of bodily aids like therapy, medication and treatment.
The second and third reason why a miracle or healing does not necessitate the work of God are given by the New Testament itself when specifically warning Christians about what to expect in these last days.
Secondly, the Scriptures warn that false prophets will come who will be able to do miracles, signs and wonders that deceive and lead astray Christians (Mk 13:22, cf. Deut 13:1-5).
Thirdly, the Scriptures also warn that in the last days Satan himself will deceive people with powerful signs and wonders because of their refusal to love the truth (2 Th 2:9-10).
Therefore the presence of miraculous activity is not necessarily a sign of spirituality and the work of God. It is a warning sign. It should cause us to listen all the more carefully to the accompanying message being preached (or not preached), testing it against the Scriptures so that we are not lead astray from the gospel to something that is different and therefore false.
The Pentecostal case
Pentecostals argue the point that miraculous gifts such as healing, tongues, prophecy and exorcisim are promised to Christians. Pentecostalism relies heavily upon three passages for its position: Mark 16:9-20, in which Jesus is described as saying ‘signs will accompany those who believe;’ James 5:14-16 in which James states, 'Is any one of you sick? He should call the elders of the church... And the prayer offered in faith will make the sick person well;' and 1 Corinthians 14:1 that instructs Christians, 'eagerly desire spiritual gifts' within the context of the miraculous (1 Cor 12:8-10). However a careful reading of each of these passages disqualifies them as a basis for an expectation of the miraculous activity of God within the church. But that's for the next article.
The miraculous gifts: The Pentecostal basis
Gifts of the Spirit: What Pentecostals believe
The gift of tongues: What the Scriptures describe
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
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