Taking critical account of relevant current scholarship, and indicating any contrasts between Luke and Paul, consider how these two New Testament authors discuss transformative roles of the Spirit in speaking in tongues. C. Christopher Shivers Dr. William Atkinson MT 7003: Holy Spirit in Luke and Paul 23 September 2013 Outline 1. Introduction 2. Speaking in Tongues in Luke 2.1 Transformational Roles of the Spirit in Speaking in Tongues 2.1.1 Prophetic Utterance: Acts 2:1-4 2.1.2 Sign to Believers: Acts 10:44-48 2.1.3 Evidence: Acts 19:1-7 3. Speaking in Tongues in Paul 3.1 Transformational Roles of the Spirit in Speaking in Tongues 3.1.1 Unification: 1 Corinthians 12:10, 30; 13:1, 8 3.1.2 Edification: 1 Corinthians 14:1-33 3.1.2.1 Personal Edification 3.1.2.2 Corporate Edification 4. Conclusion 2 1.Introduction ! Speaking in tongues is only mentioned in two books of the Bible-Acts and 1 Corinthians. Although the breadth of tongues material is small it is significant. One instance occurs at Pentecost in Acts which for Luke is the inaugural pneumatological event of the church. In Paul, tongues is the object of discussion in a significant portion of teaching. He endeavors to correct the Corinthians misunderstandings about the gift. Luke and Paul present tongues in different, not contradictory, ways. Paul’s presentation of a spiritual gift of speaking in tongues being a prime example (1 Cor. 12:10). This understanding of the tongues phenomena is absent from Luke who presents invasive tongues speech at initial infilling (2:4, 10:46, 19:6). For these reasons a single definition of tongues is difficult to maintain. ! Along with the similarities and differences in tongues presented by Luke and Paul the roles of the Holy Spirit in regards to tongues also have similarities and differences for these two writers. The example above will serve here also. Paul presents a spiritual gift of tongues which shows the Spirit’s role as one of impartation for the believer to continually employ. Paul’s use of gift and the examples derived from his teaching show the Spirit’s role to be much different from Luke’s presentation of a one-time enabling. There is a temptation to examine one writer’s approach to the Spirit and tongues and use this to interpret the other. Relevant current scholarship seeks to examine both writers individually and see what Luke and Paul contribute respectively. Therefore, this essay will seek to give a clear Lukan and Pauline definition of tongues with specific reference to the transformative roles the Holy Spirit plays in Luke’s accounts and Paul’s teaching. 2. Speaking in Tongues in Luke ! Luke mentions speaking in tongues three times in his writings and these only in the book of Acts. The first occurrence takes place in Acts 2:4. This occurrence is markedly different from the following two occurrences as it is an explicit case of xenolalia,1 the speaking of known human languages not previously known or learned by the speaker. 1 Turner, Gifts, 217. 3 This passage also stands out because it occurs at Pentecost. Some scholars have sought to use this first occurrence of tongues along with its pneumatological importance to set a foundation for interpreting the other two tongues episodes in Acts and the use of tongues today.2 Luke however is not this programmatic in his display of the use of tongues in the early church. ! ! The other two occurrences of tongues, found in Acts 10:46 and 19:6, are probably instances of glossolalia, the speaking of other unknown languages, as Luke does not record clues to the contrary. 3 This will be explained in more detail below. Perhaps one of the most important points to be made about Lukan tongues is that they are always recorded as occurring only with the initial infilling of the Holy Spirit. Why is this significant? First, it only allows for a narrow understanding of tongues from Luke’s point of view. Mainly, tongues are one phenomenal result of the initial infilling which can be seen from all three occurrences. It is prudent here to caution one from importing preconceived Pauline thoughts. Luke’s presentation of tongues varies from Paul’s drastically in that tongues are not employed later in the life of the believer.4 Luke’s definition of tongues is fairly straightforward. Speaking in tongues as defined by Luke would be instances of invasive charismatic praise in human or unknown languages immediately following initial infilling of the Spirit. 2.1 Transformational Roles of the Spirit in Speaking in Tongues ! For Luke the Spirit’s role in speaking in tongues starts with enabling tongues for charismatic praise. One must continually come back to this foundation before seeking to add to the Spirit’s role. Any addition risks moving beyond Luke. This section will seek to further explain the transformational roles of the Spirit in regards to tongues by expounding on the three instances in Acts (2:4, 10:46, 19:6). 2 Keener, ‘Why,’ 183. 3 Turner, Gifts, 219. 4 Cf. 1 Cor. 12:7, 10, 14:5. 4 2.1.1 Prophetic Utterance: Acts 2:4 ! The first instance of speaking in tongues comes at Pentecost in Acts 2:4. Luke reports that the disciples are first filled here with the Holy Spirit. He also reports on the initial infilling of the Samaritans (8:17), Gentiles (10:44) and Ephesian disciples of John (19:6). Peterson explains that, ‘Acts implies that the benefits of Pentecost must be appropriated by every single believer’,5 and he cites 2:38-39 saying, ‘the gift of the Spirit is promised to all whom the Lord...will call to himself.’6 This is significant for our topic because Pentecost does set a foundation for understanding baptism in the Spirit as is reflected in the four cases above. Since speaking in tongues first occurs in tandem with the Pentecost event these two occurrences are often viewed programmatically together. However, not every case of infilling is displayed with tongues as evidence. Luke does not record speaking in tongues after the Samaritans are filled with the Spirit. He presents unique elements in all three episodes of tongues speech (2:4, 10:46, 19:6). Therefore, this essay seeks to separate tongues from a programmatic view of Pentecost and the debate over subsequence.7 ! Speaking in tongues in Acts 2:4 is linked directly with prophetic utterance. Luke uses the verb pimplemi or ‘fill’ to describe the infilling of the Holy Spirit and filling with the intention of bringing special inspiration for prophetic utterance (Lk. 1:41, 67; Acts 4:8, 31; 13:9; cf. Lk. 12:11-12).8 Peter’s sermon testifies to this interpretation of the verb in 2:17 saying, ‘I will pour forth of My Spirit on all mankind; and your sons and your daughters shall prophesy’, and again in v 18, ‘I will in those days pour forth of My Spirit and they shall prophesy.’ F. F. Bruce says, ‘So now the descent of the Spirit on the disciples was attended by prophetic speech...of a peculiar kind–utterance in other tongues.’9 Those gathered respond that they hear the disciples in their own languages ‘speaking of the mighty deeds of God,’ (2:11). The content of the tongues speech should be understood as 5 Peterson, Acts, 64. 6 Peterson, Acts, 63. 7 cf. Dunn, Baptism; Menzies, Empowered; Turner, Gifts and Power; Atkinson, Baptism. 8 Peterson, Acts, 134. 9 Bruce, Acts, 52. 5 charismatic praise.10 At this point the Spirit’s role in tongues is to enable tongues for prophetic utterance. Can we understand this to mean prophetic utterance for the purpose of cross-cultural evangelism as xenolalia might suggest? Keener presents tongues as 'logically connected to the purpose of baptism in the Spirit…as power to testify for Christ cross-culturally.' 11 Keener assumes tongues at Pentecost was an evangelistic endeavor and the one sign of cross-cultural empowerment.12 Luke may not agree. The audience was confused by the tongues speaking of the disciples. Some may have heard praises to God in their own languages but they were perplexed by the episode and asked 'What does this mean?' (2:12) while others accused the disciples of being drunk (2:13). As Turner points out it was Peter that eventually preached the Gospel to the audience.13 It was Peter to whom the audience turned to hear an explanation of events and understand what was actually occurring. Menzies adds that the inspired speech testifies to the ‘missiological significance of the Pentecostal gift.’14 Luke does present the missiological significance of the Pentecostal gift in Acts 1:8 and inspired speech possibly adds to this endeavor but it can hardly stand alone as the one sign of crosscultural empowerment. It should not be confused as possessing evangelistic import. The role of the Spirit in speaking in tongues in 2:4 is the enabling of tongues for prophetic utterance. To push for the enabling of tongues for cross-cultural evangelism is to go beyond the scope of Luke. ! What is the transformational aspect of the Spirits role in this episode? It seems clear from the disciples’ reaction of invasive prophetic tongues that transformation of the mind has occurred. Suddenly the disciples transition from a waiting posture to proclaiming the mighty deeds of God in other languages. Increased knowledge and empowerment, indicating transformation of the mind, is further evidenced specifically by the sudden and complete understanding of Peter’s pronouncement of the Gospel (2:14-36). This does not 10 Turner, Gifts, 218-219. 11 Keener, ‘Why,’ 178. 12 Keener, ‘Why,’ 183. 13 Turner, Gifts, 218. 14 Menzies, Empowered, 177. 6 mean that speaking in tongues brings forth empowerment, however it is a transformative response of prophetic utterance. It is precisely the intention of God that the pouring forth of God’s Spirit has this effect on believers (2:33). 2.1.2 Sign to Believers: Acts 10:46 ! In Acts 10:1-48, commonly known as the conversion of Cornelius, Peter visits a house full of Gentiles that are eager to hear all God has commanded Peter to say (10:33). Peter tells of the life of Jesus and the gospel. As he is still speaking the Holy Spirit falls on the Gentiles and they speak in tongues and exalt God. Turner points out that Luke links tongues speech with exalting God as two forms of invasive charismatic praise.15 Bruce states that the outward manifestation was much the same here as at pentecost in that tongues accompanied the infilling.16 This is of course true, especially with an established link between tongues and charismatic praise, but there are some marked differences to these accounts as well. One of the most significant is that Luke does not give any indication that the tongues speech was recognizable to the circumcised believers witnessing the event. This was not a case of xenolalia.17 Another difference is that only believers were present to witness this event. 10:45 states, ‘All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit has been poured out on the Gentiles also, for they were hearing them speaking with tongues and exalting God.’ This shows a cross-cultural evangelistic view of tongues can not be maintained as the gospel message was spoken by Peter to the Gentiles who were filled and then displayed tongues for only believers to witness. ! What are the roles of the Spirit in this episode of tongues? First, tongues are a response of charismatic praise. Second, tongues are a sign for believers of the Gentiles’ baptism in the Spirit.18 Dunn explains that those with Peter could not confirm Pentecost and deny what was occurring to the Gentiles because of the ‘particular evidence 15 Turner, Gifts, 219. 16 Bruce, Acts, 217. 17 Turner, Gifts, 219 18 Dunn, ‘Baptism,’ 231. 7 mentioned,’ i.e. tongues.19 It is important to note that this is clearly more the case in this episode than at Pentecost. Precisely, it is not the first time for such an occurrence to take place in the narrative, therefore providing a second episode the ability to reveal tongues as evidence. However this does not substantiate Menzies claims of infilling of the Spirit always evidenced by tongues.20 ! The transformational aspect of the Spirit’s role can be clearly seen in this episode. Cornelius and those with him were Gentiles and presumably until that point incapable of reception. 21 However, Luke’s imagery presents a dramatic transformation through the use of the word ‘fell’. Dunn says, ‘there was a visible impact of an invisible power.’22 This impact, or the infilling of the Spirit, ‘enabled them to respond appropriately to the gospel.’23 Just as at Pentecost, the newly filled believers are transformed to the degree that they respond with charismatic praise, evidencing their baptism. 2.1.3 Evidence: Acts 19:6 ! In Acts 19:1-7 Luke records Paul meeting disciples of John the Baptist. Paul finds that the disciples had not heard of the Holy Spirit and were only baptized into John’s baptism of repentance. The disciples of John are then baptized in the name of Jesus. Paul places his hands on them and they receive the Holy Spirit and begin speaking in tongues and prophesying. What sets this episode apart from the others and why does Luke record tongues here? The answers to these questions illuminate the Spirit’s role. ! There are two instances in Acts where the Spirit is received through the laying-on of hands. One instance is 8:14-17 when Peter and John minister to the Samaritans. Luke does not record tongues after reception in the Samaritan’s case. That makes 19:6 the only instance where tongues are spoken after reception through the laying on of hands. Dunn 19 Dunn, Acts, 146. 20 Contra Menzies, Empowered, Ch. 13, cf. Turner, Gifts, 220-221. 21 Bruce, Acts, 217. 22 Dunn, Acts, 146. 23 Peterson, Acts, 339. 8 comments, ‘here is another point where Paul mimics Peter.’24 It is clear that Luke is displaying parallels between Peter’s ministry and Paul’s.25 Turner suggests that this instance of tongues also may have been intended to attest to Paul and the Ephesians that God himself was coming in a powerful way after Paul was forbidden to minister in Asia (16:6).26 The disciples of John the Baptist at Ephesus were a transitional group and their ‘incorporation into the church needed to be openly demonstrated.’27 Tongues offer dramatic evidence of this incorporation: evidencing baptism in the Spirit and attesting to Paul’s ministry. ! So far in this essay, the primary role of the Spirit in Luke is to enable tongues for charismatic praise. Luke links tongues with prophecy in 19:6 thus intertwining both phenomena again. He adds the roles of evidence of the Ephesians reception and legitimizing of Paul’s ministry. There is clear transformation in this episode. The disciples were questioned as to their relationship with the Spirit and then to the validity of their baptism. Paul was asking if they were true believers or not. Tongues of charismatic praise attest to their incorporation into the Church and show that true transformation has occurred. ! 3. Speaking in Tongues in Paul ! Paul only speaks of tongues in First Corinthians. More specifically he refers to tongues in 12:10 and 12:30 as he presents the topic of unity in the body of Christ through the giving of different gifts to each member. The gift of tongues is one among many here and is not the focus of this passage. Unity is the focus. Paul speaks of tongues in 13:1 and 13:8 as he continues his theme on unity by presenting love as the ‘more excellent way’ (12:31) in contrast to the transient nature of Spiritual gifts (13:8-13). Love will endure and in regards to the previous chapter should be sought before all Spiritual gifts, specifically tongues and prophecy (13:1, 8, 13). Paul masterfully wraps up this thread of 24 Dunn, Acts, 256. 25 Turner, Power, 396. 26 Turner, Power, 396. 27 Peterson, Acts, 533. 9 unity through spiritual gifts in chapter 14. Here he contrasts tongues and prophecy and the need for believers to be concerned with the edification of the assembly. Thus unity is strengthened. These three chapters form a chiastic structure, ABA, with ch. 13 acting as a transitional key.28 Thiselton asserts that this chiasmus fits well into the larger theological framework of ‘respect for the other’ (11:2-14:40) and that 12:1-14:40 should not be treated as simply an ‘ad hoc response to questions about spiritual gifts.’29 This section on Paul will seek to preserve the foundation of unity that Paul has laid. ! ! In discussing Paul we will also begin to compare the similarities and differences between his definition of tongues and the roles of the Spirit that he presents to those of Luke already discussed. Paul defines speaking in tongues as a Spiritual gift ultimately manifested for the unity of the body of Christ but also available for personal and corporate edification. In arguing for intelligible speech in the assembly, Paul shows tongues are not a one time phenomena but a continual manifestation (ch. 14). This is strikingly different from Luke’s presentation of tongues as only manifested at initial infilling. Another difference, Paul does not give a clue to how tongues are manifest in contrast to Luke’s invasive manifestation through initial infilling, contra Turner.30 ! Paul refers to the speaking of human and heavenly languages (13:1), although human languages here might refer to intelligible prophetic utterance which Paul prefers in the assembly (ch. 14). Ciampa states that Paul seems to lean towards the idealized view of tongues as heavenly languages in 13:1.31 Idealized, possibly as viewed by the Corinthians, but not made conclusive by Paul. Turner adds to the debate saying that it must be concluded that Paul viewed tongues as xenolalia or (possibly) heavenly language. 32 However, Fee argues human languages does not make sense as Paul does not seem to 28 Ciampa, Rosner, Corinthians, 560. 29 Thiselton, Corinthians, 900. 30 Turner, Gifts, 233, Paul’s tongues are controlled manifestations (1 Cor. 14:27-28). cf. Fee, Listening, 114. 31 Ciampa, et al., Corinthians, 585. 32 Turner, Gifts, 224. 10 ‘envisage the likelihood of someone’s being present who might understand without interpretation’. 33 3.1 Transformational Roles of the Spirit in Speaking in Tongues To understand Paul’s roles of the Spirit we must start with the impartation of ! speaking in tongues as a spiritual gift. Just as Luke presents the Spirit’s foundational role as one of enabling, Paul starts with the Spirit’s role as the giving of the gift of speaking in tongues to the believer in ch. 12. Why does the Spirit impart this gift? Paul presents three reasons: unification, personal edification and corporate edification. This section will expound on these three reasons as the main roles of the Spirit in speaking in tongues for Paul. 3.1.1 Unification: 1 Corinthians 12:10,30; 13:1,8 ! Paul starts his teaching on unity and the giving of Spiritual gifts for the unity of the body by asserting that anyone confessing ‘Jesus as Lord,’ (12:3) is possessed by the Holy Spirit. Mitchell says this ‘relativizes all claims to greater or lesser spiritual attainment...every Christian is indeed a spiritual person.’34 It is necessary to understand that Paul is establishing a plumb line of Spirituality to combat a feeling of superiority among members who manifest certain gifts. Verses 4-7 start with a triadic structure emphasizing, ‘the gift of the Spirit may be one; the gifts of the Spirit are diverse and manifold.’35 Paul lists the manifestations of the Spirit for the ‘common good’ (12:7), mentioning tongues in 12:10. He continues by comparing a physical body with many members to individual members making up the body of Christ. Paul emphasizes individuals belonging to one body (12:13, 27) and the need to not regard any one member or group of members as less honorable than the rest (12:22-26). He draws attention to the diverse nature of the gifts with another list stating that one particular gift is not manifested in every believer (12:27-31), mentioning tongues a second time (v. 30). 33 Fee, Listening, 114. 34 Mitchell, Paul, 267-268. 35 Martin, Spirit, 11. 11 ! Is it possible to understand the Spirit’s role as one of unity in tongues specifically when Paul’s main argument is about a variety of gifts? Fee points out, ‘Diversity within unity belongs to the character of God.’36 It is the diverse nature of the gifts, given through the Spirit, that brings the whole of the body together to resemble God. One cannot separate any one gift, i.e. speaking in tongues, from the greater multitude without bringing with it the main purpose of the diversity of gifts: unity. When one member employs the gift of tongues they are displaying a manifestation of the Spirit for the common good. Another member is then able to benefit from the gift of tongues which they do not have themselves. This scenario can be repeated with any gift of the Spirit and the foundational result will always be unity. Simply put, Paul presents unity as the role of the Spirit in speaking in tongues. ! In chapter 13, the linking section of the chiasmus, Paul further emphasizes the importance of unity by speaking of love as the ‘more excellent way’ (12:31b). He contrasts love with the gift of tongues (13:1, 8) and makes the point that the person who speaks without love is a noisy gong or clanging cymbal (13:1) and that the spiritual gifts are transitory but love will never fail (13:8, 9). Paul explains in ch. 12 that a diversity of gifts encourage unity in the body and then he takes the opportunity in ch. 13 to explain that love is the foundation of that unity. What can be said about transformation through the gift of tongues here? Transformational unity occurs through the very use of the gift precisely because each member alone cannot fully represent the body of Christ. Through the manifestation of tongues particularly the Spirit enables the transformational diversity that brings unity to the body. ! It seems at first glance that the role of unity is largely missing from Luke’s presentation of tongues. However, tongues’ act as a sign to believers in 10:46 that God was accepting the Gentiles and evidence in 19:6 that the Ephesians were incorporated into the Church. Although not Luke’s main point, this does show a level of unification as the church expanded. 36 Fee, God’s, 159. 12 3.1.2 Edification: 1 Corinthians 14:1-33 In chapter 14 Paul presents his famous argument on tongues versus prophecy and ! the need for edification in the assembly with the themes of unity and love already established. 37 This section will seek to show that Paul advocates the use of tongues and further presents the Spirit’s role in tongues as both personal and corporate edification. The first 5 verses of ch. 14 establish his main argument which carries on until v. 33. Fee makes two key observations: One, ‘The edification of the individual believer is not undesirable; it simply is not the point of gathered worship.’38 Two, ‘v. 5 indicates that the real issue is not tongues per se, but uninterpreted tongues (cf. v. 13), since an interpreted tongue can also edify...the real issue is with intelligibility in the assembly.’39 3.1.2.1 Personal Edification Paul states: ‘One who speaks in a tongue edifies himself,’ (14:4) and ‘Now I wish ! that you all spoke in tongues’ (14:5). Fee remarks that this statement is not ‘merely conciliatory’ but that Paul wishes, ‘all experienced the edification that comes from such a gift of the Spirit.’40 Edgar argues, ‘The devotional use of tongues is not found in the Bible, and the concept is contrary to basic Christian truths.’41 Further, he states that a gift given to enable the private Spiritual growth (edification of the self through speaking in tongues directly to God) of an individual is contrary to the teaching of the New Testament.42 However he clearly does not regard that Paul states some members seem weaker (12:23) and fill the place of the ungifted (14:16); the juxtaposition being that some members are stronger and gifted. Paul is not promoting the superiority of the stronger and gifted 37 Ciampa, et al., Corinthians, 667. 38 Fee, God’s, 215. 39 ibid. 40 Fee, God’s, 220; contra Beare, ‘Speaking,’ 124. 41 Edgar, Miraculous, 198. 42 Ibid., 186. 13 members, but his argument speaks to the reality of their existence in the body of Christ. If strong and gifted members exist, they must have a way of growing spiritually. This is not to say this only happens with tongues, but it can happen with tongues through personal edification. Following this line of thinking, a gift enabling the private spiritual growth of an individual would not be in violation of New Testament teaching.43 Paul simply presents personal edification as a reality of the gift of tongues. ! Turner says Paul, ‘possibly saw [tongues’] major role to be a private one.’44 The fact that Paul makes statements affirming tongues’ use privately when not interpreted in the assembly shows Turner’s statement bears considerable weight. In v. 14-15, Paul says that when one prays in tongues his spirit prays but his mind is unfruitful-therefore one should pray with the spirit and the mind. Turner and Fee agree Paul is clearly stating, Do both.45 A believer should seek to pray in tongues and with intelligible speech so that the ungifted in the assembly can agree and be edified (v. 17). Paul also affirms in v. 17 that one speaking in tongues is, ‘giving thanks well enough.’ Verse 22 instructs that if there is no interpreter for the one speaking in tongues then he should, ‘...keep silent in the church; and let him speak to himself and to God.’ Paul is concerned mainly with the interpretation of tongues for edification in the assembly but his argument takes for granted that those reading his letter understand the private use of tongues as a function of the spiritual gift. ! The Spirit gives the gift of tongues ultimately for unity and this unity is accomplished in part through the personal edification of the individual member, cf. Turner.46 How is the Spirit involved in this edification? Fee states that Paul uses flexible language in referring to ‘my S/spirit’ in 14:14-15 thus intending to convey, ‘that his own spirit is worshipping, but this transpired by the direct influence of the indwelling Spirit of God.’47 Linked with 1 Cor. 6:17, ‘But the one who joins himself to the Lord is one spirit 43 cf. Turner, Gifts, 227-229, for his arguments against Edgar; and Fee, Listening, 110-113, and his presentation of Pauline data. 44 Turner, Gifts, 229. 45 Fee, God’s, 229-230; Turner, Gifts, 229. 46 Turner, Gifts, 228. 47 Fee, God’s, 25-26 and 229 footnote 585. 14 with him,’ sheds light on the supernatural reality of communication of the individual member with God through tongues. 48 Edification occurs through transformed spiritual communication with God (14:14) through the use of tongues. Luke does not present personal edification through speaking in tongues. However, it must be stated that Luke does present tongues as charismatic praise. This could possibly be seen as Paul’s ‘giving thanks’ in 14:17, indicating a type of communication that brings edification. 3.1.2.2 Corporate Edification ! As noted above by Turner, Paul does not see tongues proper use as a corporate one. Therefore, he prescribes interpretation so, ‘[tongues] may approximate the positive sign value of prophecy.’49 What does this mean for tongues use in the assembly? Simply put, if tongues are to be a part of the assembly then there must be interpretation so that all can partake and be edified (14:5, 17, 19). Paul makes a caveat with tongues speech in the assembly possibly because of the Corinthians zeal towards them (14:12). This should not be understood as Paul giving interpreted tongues the same advocation as prophecy in the assembly.50 He still very clearly states that even though he speaks in tongues more than all the Corinthians he prefers speaking five intelligible words to instruct others than thousands in a tongue (14:18-19).51 ! Edgar argues that tongues should be employed as a sign to unbelievers.52 This understanding comes from Paul’s difficult to decipher argument in 14:20-25. Paul quotes Is. 28:11 and seems to say tongues are a sign to unbelievers (v. 22) and then contradicts himself saying unbelievers will think you mad if they hear tongues speech (v. 23). Grudem explains that the sign Paul speaks of can act as a positive sign to believers and a negative sign to unbelievers simultaneously as the plagues did for Israel and Egypt respectively.53 48 ibid., 25-26; Fee, Listening, 115. 49 Turner, Gifts, 226. 50 Fee, Listening, 116; contra Turner, Gifts, 227. 51 Fee, Listening, 116. 52 Edgar, Miraculous, 201; cf. Turner, Gifts, 225. 53 Grudem, Gift, 195. 15 The quote from Isaiah illustrates that God will show his displeasure to the Samaritans through the unintelligible foreign speech of the Assyrian invaders,54 thus displaying God’s judgment. In this same way, Paul points out that unintelligible tongues will be viewed as a negative sign by the ungifted and unbelievers and turn them further away from God (v. 23). Obviously Paul does not advocate this and therefore pushes for intelligible prophecy so that unbelievers will be convicted and worship God (v. 24-25). Edgar misunderstands Paul’s point in this passage-speak in intelligible language so that all can benefit. Even though Paul prefers intelligible prophecy in the assembly he still makes the ! concession that interpreted tongues do edify the body. One must also note that the interpretation of tongues is a gift manifested by the Spirit (12:10) for use towards unification in the body. This, at the least, shows that at times interpreted tongues is a viable option in the assembly. How does the Spirit’s role bring transformation? Transformation occurs through this role the same as prophecy would and Paul gives an answer in 14:24-25, ‘But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all: the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.’ 4. Conclusion ! Luke and Paul present speaking in tongues in drastically different ways. This is because they are writing in such different contexts. Luke is writing a narrative on the formation of the church. Paul is writing in response to specific situations in the life of the Corinthian believers. Luke presents the Spirit’s role as enabling invasive charismatic praise at initial infilling as prophetic utterance, a sign to believers, and evidence. Paul presents the Spirit’s role as giving the gift of tongues for unification and personal/ corporate edification. Understanding these roles and the context into which they wrote, one can see that the presentations are not contradictory but simply different. Word Count: 4,982 54 ibid., 190. 16 Bibliography Atkinson, William P., Baptism in the Spirit, Eugene, OR: Pickwick Publications, 2011. Bruce, F. F., The Book of Acts, Rev. ed., Grand Rapids, MI: Wm. B. Eerdmans, 1989. Ciampa, Roy E.; Brian S. Rosner, The First Letter to the Corinthians, The Pillar New Testament Commentary; Grand Rapids, MI: Wm. B. Eerdmans, 2010. Dunn, James D. G., The Acts of the Apostles, Peterborough: Epworth Press, 1996. Dunn, James D. G., Baptism in the Holy Spirit, London: SCM Press, 1970. Dunn, James D. G., ‘Baptism in the Spirit: A Response to Pentecostal Scholarship on Luke-Acts,’ in The Christ and the Spirit vol. 2, Grand Rapids, MI: Wm. B. Eerdmans, 1998. Edgar, Thomas R., Miraculous Gifts, Neptune, NJ: Loizeaux Brothers, 1983. Fee, Gordon, God’s Empowering Presence, Peabody, MA: Hendrickson, 1994. 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Turner, Max, The Holy Spirit and Spiritual Gifts, Rev. ed., Peabody, MA: Hendrickson Publishers, 2009. Turner, Max, Power from on High, Sheffield: Sheffield Academic Press, 1996. 17