| Highlights of Dawn | November 1964 |
“Tongues” and Healing
“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it 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 2:1-4
FOR many years members of the Pentecostal church have claimed the ability to “speak with tongues” even as did those at Pentecost and after in the Early Church. Their claim has been that speaking with tongues is one of the gifts of the Holy Spirit to believers, and that this gift, together with the gift of healing, is just as available today as it was in apostolic times. Now this viewpoint and practice is spreading to some of the larger denominational churches, such as the Lutheran, Episcopalian, Methodist, and Baptist. According to a report in TIME magazine this is now one of the fastest growing fads in the churches of the United States.
Praying in unknown tongues has been given the name “glossolalia.” Many in the more sophisticated churches refer to this as “praying in gibberish.” Recently the Rev. A. Herbert Mjorud has been dismissed from the Lutheran Church’s evangelical staff because of his insistence in urging this new fad upon his hearers. There is now a national association of glossolalists known as the “Blessed Trinity Society.” It is located in Van Nuys, California.
An American Lutheran Church committee investigating glossolalia found that it had led to divisions in many congregations. The committee learned that the advocates of speaking with tongues often tend to slight regular church services, force the practices on doubters, and develop into an ecstatic elete. Seemingly Lutheran leaders have little hope that this development in their midst will ever be effectively silenced. Dr. Schiotz is quoted in TIME as saying, “Perhaps it is a reaction against the tendency to over-intellectualize the Christian faith. Speaking with tongues seems to fill a spiritual need for simplicity and emotional attachment.”
The TIME report uses the word “gibberish” to describe the language used by those who speak in tongues, and gives as a “sample tonguing” the sentence, “Ulla, ulla, unga, unga, garah, atta alla unguraze.” So far as we know, these are not words of any known language today, nor does the TIME report suggest an interpretation of them. Indeed, those who speak in tongues have no idea of the meaning of the words they utter, much less to whom they are spoken. It is this that helps to reveal the unscriptural basis of modern “speaking with tongues.”—I Cor. 14:6
The Original Need
The ability of those in the Early Church to speak languages other than their own native tongues filled a real need at that time. Take, for example, the situation which existed at Pentecost when this gift of the Holy Spirit was first given to and effectively employed by those upon whom the Holy Spirit then came. Each year at Pentecost thousands of Jews made a pilgrimage to Jerusalem to participate in this religious rite. These came from all parts of the then known world, and most of them knew only the language of their adopted country.
Those who heard the disciples testify that day concerning the resurrection of Jesus, and the Gospel centered in him, “were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.”—Acts 2:2-11
From this it is clear that the original speaking in tongues through the power of the Holy Spirit was not the uttering of a lot of “gibberish” having no meaning to the speaker or the hearer, but a speaking of real languages, and for the benefit of those to whom the witness of the Gospel could not have otherwise been given in such an effective manner. Under the circumstances an emergency existed. Here were Israelites, born in foreign countries, who did not know the language of their home country. The Lord desired that a testimony concerning the Gospel of Christ be presented to these while gathered in Jerusalem for Pentecost. The most effective way of doing this was through the miracle of speaking with tongues. Thus a real purpose was accomplished.
While this pentecostal experience of the disciples in speaking with tongues was the outstanding one in the Early Church, this gift of the Spirit remained with many for a considerable time, for the reason that the need which existed at Pentecost continued with the apostles and others, although not on such a large scale. Nor did all in the Early Church have this gift. Referring to the gift of tongues together with other special gifts enjoyed by various of the brethren at that time, the Apostle Paul wrote, “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts: and yet show I unto you a more excellent way.”—I Cor. 12:27-31
Here the thought clearly is that just as not all in the Early Church were apostles, or prophets, so all had not been given the gift of speaking with tongues. In Acts 19:6 we are informed that the Apostle Paul laid his hands on certain ones, and they received the Holy Spirit and began to speak with tongues, and prophesied. This seems to imply that this gift was one which could be secured only through one of the apostles. Inferentially, then, it would follow that when the Lord’s special apostles fell asleep in death, and those upon whom they conferred the gifts of speaking with tongues passed away, speaking with tongues would cease.—I Cor. 13:8
Without using the word “gibberish” Paul emphasizes that speaking in an unknown tongue is of no profit to the hearer unless what is said is interpreted. (I Cor. 14:18-33) In the modern frenzy of speaking with tongues little thought is given to interpreting what is spoken. But the interpretation of tongues was very important in the Early Church. Paul, comparing the value of speaking with tongues with speaking plainly in the language of the audience—which he refers to as prophesying—wrote, “He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.”—I Cor. 14:4,5
In this statement Paul reveals an interesting fact concerning speaking with tongues as it was practiced by certain believers in his day; namely, that those who spoke thus also could interpret what they said if they wished. In other words, those who were blessed with this gift were able to know the meaning of what they were saying, even though many in the church could not. Thus again is emphasized the fact that the unknown tongues of that time were real languages, and “unknown” only to those who did not speak that language, and who had not received the gift of tongues, and the interpretation of such tongues.
As we have noted, the greatest need for the use of this gift was at Pentecost. But we can well understand that as the disciples of that period carried the Gospel to as many places as they could they would often come in contact with those who could not understand their native tongue. Under such circumstances the special gift they had received would be a great help in their witness work. By the same token, new believers would be reached who spoke a different language than that spoken by the majority in a given congregation. When these would come to the meetings they could be edified through one of the number who spoke with tongues. But as Paul explains, a message delivered thus would not be understood by the congregation as a whole unless it was interpreted.
As time went on, and the faithful ones in the Early Church carried the Gospel of Christ into one country after another, believers arose in all the various countries who were able to continue the work of proclaiming the message among their own people in their native language. Thus the need for speaking with tongues diminished. Besides, while at Pentecost and for a while thereafter there would be no opportunity of interpreting the message from one language to another in written form, this possibility also developed later, doing away with the need of speaking with tongues.
It is rather interesting to realize how little is said in the Bible about speaking with tongues, even during the period when it was one of the authentic gifts of the Holy Spirit. We are informed of what occurred along this line at Pentecost. When the first Gentiles, Cornelius and his family, accepted the Gospel, they enjoyed a similar experience as did those at Pentecost. (Acts 10:45,46) Then there was the time when Paul laid his hands on certain believers and they received the gift of tongues.—Acts 19:6
Nothing else is said in the New Testament concerning speaking with tongues except Paul’s observations in I Corinthians chapters 12, 13, and 14. In these chapters, as we have seen, Paul reveals that in any event only certain ones had been given the gift of tongues, and that this gift would “fail,” or cease. (I Cor. 13:8) And, as we have noted, in the 14th chapter Paul minimizes the importance of this gift unless it could be used for the edification of those who heard. Summing up this thought, Paul said, “Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.”—ch. 14:9
Paul further wrote, “I thank my God, I speak with tongues more than ye all: yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” (ch. 14:19) Notice also Paul’s implication that speaking with tongues was for the benefit of unbelievers, not the church: “Wherefore,” he says, “tongues are for a sign, not to them that believe, but to them that believe not.” (vs. 22) For this sign to mean anything to an unbeliever he would need to understand what was being said. The implication here is that an unbeliever, hearing the message in his own language from one whom he knew could not ordinarily speak that language, would be tremendously impressed. Truly the Lord’s “signs” are powerful.
Paul confirms this in verse 23, which reads, “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” We gather from these various observations by the Apostle Paul that some even in his day were beginning to lose sight of the real purpose of the gift of tongues, even as those do today who think that speaking with tongues is the uttering of gibberish which no one, not even they themselves, can understand.
Divine Healing
Those who speak with tongues usually claim the ability to heal the sick through the use of miracle-working power. Jesus performed miracles of healing. The apostles were given the ability to perform the miracle of healing. Jesus also raised the dead, as did Peter and the Apostle Paul. (Acts 9:39-42; 20:8-10) These special gifts also passed away after they had served their purpose. It is well to remember that neither in the case of Jesus nor of the apostles were all the sick healed, and all the dead raised, as the plan of God calls for ultimately in the period described by Peter as the “times of restitution of all things.” (Acts 3:19-21) Jesus’ miracles and the miracles performed by the apostles in the days of the Early Church were as signs to help convince the unbelieving world of the authenticity of the cause which was being presented.
This was very timely in connection with the Jewish people. Throughout Old Testament times the Lord’s people were accustomed to miracles. There were the miracles in conjunction with the Exodus from Egypt, and under the leadership of Moses in the wilderness. There were miraculous demonstrations of God’s power throughout the years when Joshua was the leader of God’s people. We think of the crossing of Jordan, the overthrow of Jericho, and others.
There were miracles in connection with David’s rulership, and later, when other faithful kings ruled over God’s people. Think of that outstanding miracle in Elijah’s day when fire came down from heaven and consumed the sacrifice which he had offered to Jehovah! There was the awakening of the widow’s son from death, and also the son of the Shunammite woman. (I Kings 17:17-24; II Kings 4) There was the deliverance of the three Hebrew children in the fiery furnace, and of Daniel from the mouths of the lions.
Throughout this era of miracles God’s prophets foretold the coming of Israel’s Messiah, One who would establish a world government in which the faithful Israelites would have a prominent part. It was but natural for the people of this nation to expect that such a great One would be able to perform miracles, even as the lesser servants of God did in the past. Besides, had not the prophets foretold that the Messiah, in addition to establishing a world government, would heal the sick and raise the dead?
While Jesus did not give any demonstrations of power along the line of establishing a new government in the earth, he did heal the sick and raise the dead. These miracles, together with his wonderful teachings, were sufficient to convince the honest-hearted of the nation of Israel that he was indeed the promised Messiah, that their God was with him, and blessing his ministry. John wrote of Jesus’ miracles, saying concerning the turning of water into wine, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory.” (John 2:11) We understand that Jesus’ kingdom glory is referred to in this text, and that his miracles at his first advent foreshadowed the greater, and world-wide program of miracles which will be performed through the agencies of the messianic kingdom.
The Disciples’ Position
The position of the disciples among the unbelieving Israelites as well as throughout the world in general was a difficult one. True, they had been convinced that Jesus had been raised from the dead; that he had returned to heaven, and would come again to take them unto himself and to establish the long-promised messianic kingdom. But this was not true of unbelievers. To these the claim that Jesus had been raised from the dead must have seemed fantastic, especially since he was nowhere to be seen. To the Jewish religious leaders, and those under their influence who had been responsible for Jesus’ death, the claim of his resurrection stirred much opposition and bitterness.
Under these circumstances, the apostles in the Early Church to have the gift of performing miracles on appropriate occasions would do much to help establish Christianity in the hearts of the sincere. And they made good use of it to this end. We think of the time when Peter and John healed the lame man at the gate of the temple called “Beautiful.” (Acts 3:1-11) We read that “as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.”—vs. 11
Immediately these two apostles had an audience which had been greatly impressed: “And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the prince of life, whom God hath raised from the dead; whereof we are witnesses. And his name through faith in his name hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before hath showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.”—Acts 3:12-18
Then, after stating that the miracle was based on faith in Jesus of Nazareth, Peter explained that Jesus would come again, and that when he did there would be a general time of restitution, or restoration. We quote: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”—Acts 3:19-21
Miracles Ceased
With the death of the apostles and those upon whom they conferred miraculous power, these miracles ceased, for they were no longer needed. True, throughout the age since, there have been those who claimed that they could perform miracles of healing. As we have noted, there are many in the world today who claim this ability. Indeed, these claims are not limited to the professed Christian world. Throughout the heathen world there are many “healers.” In the Christian world those who practice what they call “divine healing” claim to be following the example of Jesus and his apostles. What they seem to overlook is that Jesus and the apostles additionally raised the dead. So far as we know, no one since the days of the apostles has ever claimed to have the ability to restore the dead to life.
We rejoice, however, that in “the times of restitution of all things” the dead will be awakened, and given an opportunity to live forever on condition of obedience to the righteous laws of the messianic kingdom which will then be ruling in the affairs of men. Those who have suffered and died following in the footsteps of Jesus are brought forth in the “first resurrection” to live and reign with him. (Rev. 20:6) These will be exalted to heavenly glory to be with the Lord. Mankind in general will be restored to life on the earth as humans. It will be then that “the ransomed of the Lord [all mankind, redeemed by the blood of Christ] shall return … with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”—Isa. 35:10
The people will then be enlightened, for the knowledge of the Lord will fill the earth as the waters cover the sea. (Isa. 11:9) Instead of the “gibberish” that is heard today when people attempt to speak with tongues, the Lord will turn to the people a pure language, or message, which can be understood. (Zeph. 3:8,9) The result will be that they will all learn to know the Lord, and unitedly to serve him. How thankful we should be that the Lord has such a wonderful plan for the enlightenment and salvation of the fallen and dying race! Let us be faithful in telling the whole world these blessed tidings.