TONGUES & THE BAPTISM
 IN THE HOLY SPIRIT

by Spencer Gear [1]

Some pentecostal Christian denominations and para-church agencies of a similar theological persuasion have Statements of Beliefs that state that they believe the baptism with the Holy Spirit, according to Acts 2:4, is given to believers who ask for it. [2]  The meaning The image “http://www.tastydead.com/graphics/clip/holocaust8.gif” cannot be displayed, because it contains errors.is that speaking in tongues is the initial physical evidence of the baptism/filling with the Holy Spirit.  Those who are Spirit-filled will speak in unknown or other tongues, according to this theology.
 
Although I accepted this view for about 13 years, an examination of the Scriptures and Christian experience have  pressed me to question this understanding.  Since I am committed to the inerrant Word of God, I have sought answers from a careful study of the grammar and context of Acts 2:4 and other Scriptures.

I consider this an important issue since the Scriptures speak about the baptism/filling of the Holy Spirit.  I deeply desire the Holy Spirit's ministry in my life, therefore, the following study is directed towards discovering the theology of the baptism with the Holy Spirit with a view to experience in the Christian's life.
The Day of Pentecost

What happened on the day of Pentecost was a unique historical occurrence (tongues were not sought) where the tongues were actual known dialects (Acts 2:6, 8 uses the Greek word, dialekto -- dative case, which v. 8 affirms was their own native language).  These dialects were understood by the listeners and did not need to be interpreted.  

To make Acts 2:4 support the "initial evidence" doctrine, one, to be consistent, must require that those baptised in the Holy Spirit today must speak in known dialects.  
Other References in the Book of Acts

The "tongues" of Acts 10:46 seem to be interpreted by Acts 11:15, which means that it is the Gentiles' Pentecost with the languages being known dialects (cf, "just as He did upon us at the beginning", 11:15).  Therefore, because of this context of the Book of Acts, Acts 19:6 would be most consistently interpreted as the dialects of the day of Pentecost.  What is significant is that as the gospel spread and as each new group of people was encountered, tongues is mentioned (the Jews, Acts 2:4; the Gentiles, Acts 10:46; those who accepted John's baptism, Acts 19:6).  From these verses it is evident that for some people who are filled with the Spirit, they will speak in tongues.

The image “http://members.tripod.com/~Froste/flame10.gif” cannot be displayed, because it contains errors.It is just as significant in the Book of Acts that tongues is not mentioned with the filling of the Spirit in all examples.  Acts 8:18 does not state what Simon the sorcerer saw.  Acts 9:17 does not associate Paul's filling with the Holy Spirit with "tongues".  It is arguing from silence (a dangerous exegetical practice) to say that Paul's baptism with the Spirit was accompanied by tongues.  We know he spoke in tongues (I Cor. 14:18-19), but do not know when it began.

In Acts 4:8, "filled", an aorist participle, could be translated "having just been filled", indicating a continual process, does not mention tongues.  This is repeated in 13:9, 52.  Acts 4:31 does not mention tongues.  In fact the evidence was that they "began to speak the word of God with boldness" (NASB).  Why are not boldness (Acts 4:31), power (Acts 1:8) and prophecy (Acts 19:6) the evidences of the filling of the Spirit?  
Tongues in I Corinthians

The image “http://static.arttoday.com/thw/thw6/CL/freeze_008/others_holiday_1/crstms001.thw.jpg” cannot be displayed, because it contains errors.What happened on the day of Pentecost cannot be identified with the "tongues" of I Cor. 12:11, 30; 14:2, 4, 13, 19, 27 where the "tongue" either had to be interpreted (12:11, 30; 14:13, 27) or was unknown language, spoken to God for personal edification (14:2, 4).  However, I Cor. 13:1 identifies tongues with the languages of men (understandable human languages) and the languages of angels (presumably the communication language of the angels in heaven).

For me, the definitive moment in my interpretation of these sometimes difficult verses came when I studied the Greek language of I Cor. 12:29-30 which uses the Greek negative mē, thus requiring that a negative answer be given to the question, "Do all speak in tongues?" which is confirmed by the NASB translation: "All do not speak with tongues, do they?"

Since the baptism of the Holy Spirit is available to all believers, I Cor. 12:30 confirms that tongues cannot be the initial physical evidence for all believers, since tongues is not given to all.

Perhaps the reply could be: I Corinthians 12-14 must be taken as a whole and refers to the use of tongues in the corporate gathering of the church and so refers to the gift of tongues requiring the accompanying gift of interpretation.  Therefore, it is correct to say that not all believers are given the gift of tongues requiring interpretation for exercise in the gathering of the body.

This is a valid objection that I accepted for many years.  However, a closer examination of the context reveals the following:

    a.    I Cor. 14:2, 4 refers to tongues for personal edification and not requiring interpretation -- therefore it is not for use in the church.  This seems to be what Paul is referring to when he says, "I thank God, I speak in tongues more than you all" (I Cor. 14:18).  In the church, he prefers intelligibility: "I desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue" (14:19)

    b.    I Cor. 14:14-18 contrasts speaking and singing "with the spirit" (tongues on the basis of v. 14) and praying with the mind.  Therefore, throughout I Cor. 12-14, there seems to be an interchange of tongues (spiritual language or ecstatic utterance) as a language spoken to God for personal edification and tongues requiring interpretation for the edification of the church.

Therefore, my conclusion is that I Cor. 12:28, 30 is referring to both kinds of tongues, which are not given to all believers.  Why?  Because "one and the same Spirit works all these things, distributing to each one individually just as He wills" (I Cor. 12:11 NASB).  I Cor. 12:14 emphasises: "For the body is not one member, but many."  Therefore, I do not find it surprising that tongues is restricted to some believers by the sovereignty of the Holy Spirit.  

This has led charismatic leader and pastor of a Vineyard church (USA), George Mallone, to state: "Beyond doubt, one of the greatest theological tragedies to befall the church is the suggestion that tongues is a visible sign of having been baptized or filled with the Spirit" (1983, p. 90).  
Based on Experience

Experience is never the way to judge whether or not a doctrine is correct.  That must come from a solid historical-grammatical interpretation of the Bible.  However, my experience and that of others is that, even though one speaks in tongues, this does not mean one is always controlled by the Spirit (and surely that is one meaning of the filling/baptism of the Holy Spirit).  I have spoken in tongues in my prayer time with the Lord, but later in the day have been angry with my children, told a lie, or slandered a brother.  So, speaking in tongues is no guarantee for me that I am always dominated by the Spirit of God.

On the other hand, I know people who do not speak in tongues (my wife is one example) whose lives are a constant testimony to submission to Jesus Christ and control by the Holy Spirit.
Conclusion

A consistent interpretation of the relevant Scriptures reveals that tongues cannot be available to every Christian as the initial physical evidence of the baptism of the Holy Spirit because:

    1.    Not all will speak in tongues (I Cor. 12:30), and

    2.    Such a doctrine usurps the sovereignty of the Holy Spirit, based on the following Scriptures:

    "We have different gifts according to the grace given us" (Rom. 12:6a).
    "All these [gifts] are the work of the one and the same Spirit, and he gives them to each one, just as he determines" (I Cor. 12:11).
    Hebrews 2:4 speaks of "gifts of the Holy Spirit distributed according to his will."
    I believe it grieves the Holy Spirit and is a promotion of doctrinal error when denominations and Christian leaders go contrary to the Bible's teaching.

However, if I am in error in the above contextual-grammatical interpretation of "tongues" I need your correction.  Please be a Berean (Acts 17:11) and direct me to the Word of God.

References

Mallone, G. 1983, Those Controversial Gifts, InterVarsity Press, Downers Grove, Illinois.
Endnotes:

1.      I am an Australian family relationships' counselling manager, doctoral student in biblical studies, an active Christian apologist, and may be contacted at: P. O. Box 3107, Hervey Bay 4655, Australia.

2.    These Denominations explain the baptism with the Holy Spirit as follows:
(a)  Statement 8 of the Assemblies of God "Fundamental Truths" is: "The Initial Physical Evidence of the Baptism in the Holy Spirit": The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance [Acts 2:4 KJV/NIV].  The speaking in tongues in this instance is the same in essence as the gift of tongues, but is different in purpose and use. [1 Corinthians 12-4-10, 28 KJV/NIV]."  Available from:  "Fundamental Truths of the Assemblies of God" at: http://ag.org/top/Beliefs/Statement_of_Fundamental_Truths/sft_full.cfm#8  [cited 2nd June 2006]. 

(b)  The International Church of the Foursquare Gospel believes in the "Baptism of the Holy Spirit Acts 2:4.  We believe that the baptism of the Holy Spirit is to endue the believer with power; and that his coming is after this same manner as in Bible days" ("What the Foursquare Church Believes: The Foursquare Gospel," available from: http://www.geocities.com/Heartland/Valley/2961/beliefs.html [cited 6 May 2007].

(c)  The Church of God, Cleveland, Tennessee (a Pentecostal denomination), in its "Declaration of Faith" states that it believes "in the baptism with the Holy Ghost subsequent to a clean heart" and believes "in speaking with other tongues as the Spirit gives utterance and that it is the initial evidence of the baptism of the Holy Ghost" (Available from:  http://www.churchofgod.cc/about/declaration_of_faith.cfm [cited 2nd June 2006]). 

(d) The Vineyard Churches USA take a different slant in their statement on "The Ministry of the Holy Spirit," in which they state: "WE BELIEVE that the Holy Spirit was poured out on the Church at Pentecost in power, baptizing believers into the Body of Christ and releasing the gifts of the Spirit to them.  The Spirit brings the permanent indwelling presence of God to us for spiritual worship, personal sanctification, building up the Church, gifting us for ministry, and driving back the kingdom of Satan by the evangelization of the world through proclaiming the Word of Jesus and doing the works of Jesus.  WE BELIEVE that the Holy Spirit indwells every believer in Jesus Christ and that He is our abiding Helper, Teacher, and Guide.  We believe in the filling or empowering of the Holy Spirit, often a conscious experience, for ministry today.  We believe in the present ministry of the Spirit and in the exercise of all of the biblical gifts of the Spirit.  We practice the laying on of hands for the empowering of the Spirit, for healing, and for recognition and empowering of those whom God has ordained to lead and serve the Church."  Biblical references are provided to support these claims (Available from:  http://www.vineyardusa.org/upload/Statement%20of%20Faith.pdf [cited 2nd June 2006]).

(e) The Apostolic Faith Mission of South Africa in "The Confession of Faith" states that, "WE BELIEVE in the baptism in the Holy Spirit with the initial evidence of speaking in tongues as promised to all believers. We believe in the manifestation of the gifts and fruit of the Spirit in the life of a Christian. We believe that a Christian should be a disciple of Jesus Christ living a consecrated and holy life" (Available from: http://www.afm-ags.org/confession.asp [cited 2nd June 2006]).

backThe Theology Challenge
backThe Truth Challenge (homepage)

The image “http://gear.dyndns.org/~spencer/Images/Coloured%20line%2013-602126749.gif” cannot be displayed, because it contains errors.

Copyright © 2007 Spencer D. Gear.  This document is free content.  You can redistribute it and/or modify it under the terms of the OpenContent License (OPL) version 1.0, or (at your option) any later version.  This document last updated at: 6 May 2007.