Tongues at the Vanguard of the Great Commission

The Expressions of Glossolalia in the Book of Acts

But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8, NKJV)

With Jesus as the head of the Church, the Great Commission is both a mission and vision statement. It was, and is, the mandate of the church corporate, our very purpose for existing. Undeniably, this is the reason Jesus tarries in the establishment of His earthly kingdom. In the words of Peter; “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9, emphasis added). The Great Commission then should serve as a course to which the church, in any age, should seek to chart as it attempts to navigate the unforgiving waters of humanity and time. In the context of the first-century church, the progress of this mandate was marked by buoys. Whether the intention of Luke, the author of the Book of Acts, or through the divine influence of the Holy Spirit; the use of speaking in tongues (or glossolalia) presents itself at the vanguard of the move of Gospel into larger and wider geographical and ideological realms.¹

While space considerations do not allow for an exhaustive study of glossolalia as biblical concept, a fundamental understanding of this term and its application will aid in the topic currently under consideration. Drs. Boyd and Eddy define glossolalia as one’s use of a “God-inspired” language which was not previous known to the speaker.² While this definition is a bit simplistic it will serve here. Of the 27 renderings of the word “tongues” in the New Testament 26 of them are translations of the Greek, glōssa (γλωσσα). Strong’s suggests that there is an implication throughout that the language in question is “naturally acquired.” Interestingly, the response to the first occurrence of ‘God-inspired’ tongues is “everyone heard them speak in his own language” (Acts 2:6b). The Greek word rendered “language” is dialĕktŏs (διάλεκτος) from which we derive the word: dialect.³ It can be reasonably argued then that the gift of glossolalia then gave the recipient idiomatic mastery over the language so gifted. This manifestation of terrestrial languages is only one use of divine glossolalia found in scripture however. The apostle Paul describes the second manifestation of the gift of tongues in his first letter to the Corinthians. Here he details a language that is edifying for the individual, as opposed to the church body, and is intended as a communication from the individual to God.⁴ This may best be described as a personal ‘spirit-’ or ‘heart-’ language that circumvents one’s normal means of speech in favor of a more direct conversation from the individual’s spirit that includes a verbal element (c.f. 1 Corinthians 4:2). One final note on the nature of tongues before examining their significance in the Book of Acts, it should be stated that tongues were intended to be a sign for unbelievers. In Mark 16:17, Jesus instructs the disciples on what to expect while they are evangelizing, saying in part; “And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues” (emphasis added). It is clear that these signs are intended for the unbelievers. Likewise Pauline theology:

In the law it is written: “With men of other tongues and other lips I will speak to this people; and yet, for all that, they will not hear Me,”⁵ says the Lord. Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. (1 Corinthians 14:21-22, emphasis added)

The first recorded occurrence of glossolalia in the Book of Acts⁶ occurs on the day of Pentecost while the followers of Jesus are gathered in Jerusalem awaiting the ‘parakletos’: “Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance (Acts 2:3-4). The filling of the Holy Spirit was in direct fulfillment of Jesus’ instructions (Luke 24:49; Acts 1:8), and works to the success of the disciples evangelistic efforts: allowing the assembled masses to each hear the Gospel of Jesus in his or her native language. While Dr. Bock accurately identifies the audience as diaspora Jews assembled for the purpose of Pentecost; he, respectfully, gives too much weight on their respective nations of origin.⁷ The importance here is on their Jewish identity and the fact that they will take the Gospel message with them when the return to their homes. As a result of this first public display of glossolalia, and in response to Peter’s Sermon, “about three thousand souls were added” (Acts 2:41) to the small, but powerful Jewish sect of adherents of ‘the Way.’ Jerusalem became the ‘headquarters’ of the movement despite opposition and persecution from the Jewish leadership; additionally, those converts that were present in the city as pilgrims for Pentecost would take the Gospel with them and facilitate it’s spread among Jews in the diaspora. The first element of the Great Commission, “you shall be witnesses to Me in Jerusalem,” had been satisfied.

Perhaps as many as ten years elapse from the initial outpouring of the Holy Spirit to the “Gentile Pentecost” of Acts 10.⁸ This time Peter is called to Caesarea from Joppa to witness to Cornelius, a Roman Centurion – a gentile God-fearer. Caesarea was an ancient seaport that was founded in 13 B.C. by the Judean king, Herod the Great to support the capital city of Sebaste (Samaria).⁹ Cornelius is described as “a devout man¹⁰ and one who feared God with all his household,” (Acts 10:2) though there is no indication from scripture that he was a convert to the Way. While Peter was witnessing to Cornelius and his household, the Holy Spirit poured itself out on the gathered gentiles and they began to speak in tongues and praising God. This event shares a number of key elements with the initial outpouring of tongues in chapter 2: 1) the believers were brought together by divine commandment (c.f. Luke 24:49; Acts 10:4b-6); 2) the believers were united in an atmosphere of prayer and anticipation (c.f. Acts 1:14; 10:33b); and 3) the Holy Spirit descended upon the assembled brethren in both accounts. Peter remained with Cornelius for a few days and when he reported back to the brethren in Jerusalem it became apparent to all that the Way had, through the grace of God, been extended to the gentile God-fearers and proselytes. Given the nature of Caesarea as a major transportation and mercantile hub for the Judean/Samarian region the converts made there would spread the Gospel of Jesus to other like-minded gentiles passing through the city. Furthermore, given Cornelius’ position as a centurion, it is arguable and, in fact, likely that his devotion to the Most High God would have been a very effective evangelical tool to both his subordinates and superiors alike. The second element of the Great Commission, “you shall be witnesses to Me… in all Judea and Samaria,” had been fulfilled.

Approximately 14 years pass between the second manifestation of glossolalia and the third found in Acts 19. During this time the church leadership has met and ruled on the obligations of gentiles under the Law and Paul has completed two missionary journeys¹¹. Paul is now on his third missionary journey and finds himself in Ephesus, a port city at the far western edge of modern day Turkey along the Aegean Sea. An important center for religion and commerce, Ephesus was also the capital of the province of Asia and the “highway to Rome.” From an historical-cultural perspective, Ephesus was at the furthest reaches of the Jewish world.¹² Paul encounters disciples of John the Baptist who are not familiar with Holy Spirit.¹³ Paul baptized the 12 (approximately) in the name of Jesus and they spoke in tongues. Paul then proceeds to follow his usual pattern and preach from the synagogues. However after three months of encountering ‘hardened’ hearts, “he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9b)¹⁴. It is here that Paul deviates from his well-established routines. Preaching from the hall of Tyrannus, Paul has stepped outside the framework of Jewry that had served him so well. There is no longer an expectation that Paul’s audience is Jew, proselyte, or God-fearer; speaking from a secular platform Paul’s message – the Gospel of the Lord – is now available to all. The effectiveness of this is evident in verses 21-41 as the local silversmiths and craftsmen incite a riot over the perceived loss of income from sales of pagan shrines now that Paul has persuaded so many pagans. Paul’s efforts, with the assistance of the recently baptized-spirit-filled-tongue-speaking disciples of John the Baptist have brought a formerly pagan element directly into the Christian family¹⁵. His move out of the synagogue marks a drastic change for the young church that so highly valued its Jewish roots. The prolific gains that Paul made in Ephesus opens the doors for effective ministry beyond not just the boundaries of Asia, but beyond temple worship as well. The third element of the Great Commission, “you shall be witnesses to Me… to the end of the earth,” has been initiated.

The Book of Acts chronicles the growth of a small Jewish sect, into a movement, and finally into a fuller expression of God’s grace made available to all people in the form of the church. The three accounts of the use of tongues in this opus read like the opening of the curtains in a three-act play. Each signals a shift in emphasis on the part of the divine director; likewise each heralds an increase the scope and reach of the Holy Spirit. In each case the gift of glossolalia is at the forefront of these engagements, as the Holy Spirit equips the saints for what is to come. It has been demonstrated that the first two elements of the Great Commission has been fulfilled; however the third remains unfinished. This is the obligation of every church, everywhere: to bear witness to the Gospel.

1 The research that follows is not intended to be a treatment of either the Doctrine of Initial Evidence or cessationist/continuationist ideologies.

2 Boyd, Gregory A; Eddy, Paul R, Across the Spectrum, 2^nd ed (Grand Rapids: Baker Academic), p 332

3 Strong, James, LL.D., S.T.D., Strong’s Exhaustive Concordance (Nashville: Thomas Nelson Inc.), pp 780, 1371; Greek lexicon: pp 19, 22, 37

4 Thompson, J.G.S.S.; Elwell, W.A., “Spiritual Gifts”, Evangelical Dictionary of Theology, (Grand Rapids: Baker Academic), p 1137

5 Paul paraphrases Isaiah 28:11-12 here; however he appears to take the passage out of context as Isaiah is speaking about the oppression and subsequent punishments inflicted by Assyria. Perhaps the allusion that Paul is loosely attempting to draw here is that, in Isaiah’s time, the nation of Israel – spiritually lacking and ill-equipped – would not believe God’s prophecy until they heard the words reflected back to them from a foreigner. Conversely, unbelievers of Paul’s day would not believe in the truth claims of Jesus until they heard the message in words that were foreign to the speaker. Regardless, Paul’s assertion of the use and function of speaking in tongues is clearly articulated.

6 Interestingly, this is not the first occurrence of one being filled with the Holy Spirit in the New Testament. There were three prior occasions: the first two involved Elizabeth and Zechariah – the parents of John the Baptist (Luke 1:41-80); the third was in a special commissioning of some of the disciples by Jesus shortly after His resurrection (John 20:19-23). Only Zechariah was moved to speak as a result and there is no indication that glossolalia was involved in his experience though his speech was remarkable in that he had previously been struck dumb by the angel Gabriel for the duration of Elizabeth’s pregnancy.

7 The reference to the crowd as ‘pious’ in v2:5 is a uniquely Lukan convention that he used exclusively of Jews. Bock, Darrell L., Acts, (Grand Rapids: Baker Academic), pp 97-100

8 Johnson, B. W. “Chronology of Acts and the Epistles,” The People’s New Testament. Blue Letter Bible. 1 Apr 2002. accessed 13 Dec 2012. <http://blueletterbible.org/study/pnt/pnt02.cfm&gt;.

9 Paxton, John. The Penguin Encyclopedia of Places, Caesarea, Israel, 1999. Accessed 13 Dec 2012, http://www.credoreference.com/entry/penep/caesarea_israel.

10 Of Luke’s use of eusebēs (ευσεβής), translated as devout, Dr. Bock notes that it occurs only three times in the New Testament, twice in Peter’s encounter with Cornelius, and again in 2 Peter 2:9. This would suggest that Peter himself was the source for Luke’s material as it relates to this passage. Bock, Darrell L. Acts. P 386.

11 Johnson, B. W. The People’s New Testament.

12 Padfield, David. The Biblical City of Ephesus. 2005. http://www.padfield.com, accessed 13 Dec 2012

13 Given the centrality of Jesus and the Holy Spirit to John the Baptist’s message it is unlikely that these disciples are completely ignorant of the Holy Spirit. Rather, they are probably unaware of the current workings of the Holy Spirit in His capacity as the parakletos. Context may suggest that these disciples left Israel prior to the Pentecost – possibly due to the death of John the Baptist at the hands of Herod

14 The use of the definite article ‘the disciples’ in translation strongly suggests that the disciples in question are those of John the Baptist from verse 1, not so Bock: despite the resistance he met in the synagogue, Bock contends, Paul was persuasive enough to garner disciples from among the Jews in Ephesus. Bock, Darrell L., Acts, p 601

15 This as opposed to previous gentile conversions where the person in question was first a God-fearer or proselyte to the Most High God of Israel.